Author(s): Scott Douglas Jacobsen (Edited by Richard Dowsett, Humanist Association of Toronto Coordinator and Treasurer)
Publication (Outlet/Website): Jacobsen’s Jabberwocky (Humanist Association of Toronto)
Publication Date (yyyy/mm/dd): 2018/07/21 (Submission Date)
Electronic media can facilitate the future of humanist communities. Most Canadians use communications technologies. That is, many humanists across Canada could garner greater opportunities for community building compared to any prior time with the flexibility afforded by electronic media.
The Computer Age characterizes the late 20th and early 21st century as much as vacuum tubes and the transistor in the middle of the 20thcentury, or the fossil fuels throughout the 20th.
With this Computer Age, this Information Technology Era, we work within the patterns of the old media. However, these processes become more efficient with asynchronous and geographical possibilities – time and place are not problems.
The old form of organizing during the height, while alive, of Paul Kurtz, Bertrand Russell, Niels Bohr, John Dewey, R. Buckminster Fuller, Karl Popper, Carl Sagan, Albert Einstein, Isaac Asimov, and other humanist luminaries; the world of the eary and middle 20th century seemed more difficult to organize in, to humanize – so to speak.
The nature of community organizing was harder. The founding of organizations, coalitions, and groups was more difficult. The reasons are numerous, but some are the limitations in travel and the cost of the both one’s self and simple information too, especially compare to the modern era. Others are the limits in outspoken formal non-religion.
Things go “viral” now. The Internet makes for the greater possibilities of online communities of mind to build. Humanists amount to such a group. If I survey some of the landscape in the nation, Canada contains a variety of organizations, which seem to organically grow and evolve with online communities.
As the digital technology progresses and becomes better, the communities become more robust at-a-distance and at different times. People can post articles, comments, host Facebook chats, host groups online, debate and discussions through fora, create multimedia presentations and promotional videos for a variety of humanist causes.
The benefit from these electronic media comes from the basis for a more robust and inclusive environment for those humanists from more remote areas; those tacitly humanistic Canadians who could not come into the fold. Why? Technology limitations of the time; financial limitations to purchase technology, recently.
However, technology becomes cheaper and the platforms for engagement become cheaper or free. If humanists on a campus want to organize, they can form a secular student alliance or a formal humanist group on campus. Then they function electronically.
The online environment can provide the similar communal experience as in person communities. Take, for example, the university environment and the communities built with student groups.
It is important to incorporate the in-person meetings and debates and hosting tables in campus areas to let people know about the group. At the same time, we can rest assured the online community building is as or more important now.
This gives a solid basis to join and contribute at any stage of life. For example, an individual can respond to a forum post of an online group within minutes or months.
Also, the online community provides a particular filtration for the debates and discussions on some issues as comments can be screened according to previously set codes of conduct and standards of behavior set by the humanist organization for their online group.
Screening can provide potentially interested humanists with a more inclusive environment and an appropriate safe, respectful state of mind when they first approach the community from the outside.
Humanists are a disparate group. They are minorities within a minority of the non-religious. There is a negative perception of the non-religious. However, this perspective is changing over time. The need for a safe, respectful space is important in the light of the negative public perception of humanists.
Back to the university example, we can see the Secular Student Alliance working for the furtherance of a secular space for students. These efforts mean a lot to individual students. In a similar manner, spaces for other adults – humanists – could perform the same function in a similar way.
The modern period provides a firmer foundation with better and more ubiquitous technology, greater use of the technology, and ergonomic appeal (its ease of use for people). Why not take advantage of it?
With these powerful tools for community building at their fingertips, who knows what the humanist geniuses of today can accomplish?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/05/01
New Hampshire’s unemployment rate stands at 2.6%, reflecting a 0.6% monthly increase but a 42.1% decrease since December 2020. Chip Lupo notes that New Hampshire’s job market is thriving, with low poverty, strong private-sector absorption of federal job losses, and high job availability. While states like California face systemic employment challenges, New Hampshire ranks third nationally in job opportunities per capita. However, tariff impacts and federal job cuts could affect future trends. Kentucky, by contrast, ranks last, with unemployment claims surging over 270% year-over-year. Policy shifts, particularly around work requirements and training, are shaping employment landscapes across the U.S.
Scott Douglas Jacobsen: Today, we’re here with Chip Lupo to discuss New Hampshire’s unemployment rate. According to recent data from WalletHub, the rate is currently 2.6%, which reflects an increase of 0.6% from the previous month but a significant 42.1% decrease compared to December 2020.
Unemployment insurance claims have also seen a substantial drop. For the week ending March 24, 2025, New Hampshire posted one of the largest reductions in initial claims compared to the prior week and the same week in 2024.
So, when comparing this week to the previous week and to last year, what is happening with unemployment in New Hampshire? It is ranked among the top states, according to your analysis. What are some of the key findings?
Chip Lupo: We found that New Hampshire has performed exceptionally well across the board—both in the short term and compared to a year ago. These improvements show a job market that is not just stable but dynamic and evolving positively.
It’s interesting—I recently spoke with someone in San Francisco about California’s employment situation. While they’ve progressed since last year, they continue contending with deeper employment issues. By contrast, New Hampshire is showing strength both immediately and over time. The current figures indicate that its economy is robust. Not only is the unemployment rate low, but the underemployment rate has improved, and New Hampshire also ranks third nationally in job opportunities per capita, according to WalletHub.
New Hampshire also has the lowest percentage of its workforce living in poverty, which says much about the state’s ability to provide sustainable and inclusive employment.
More than 30 states recently saw decreased unemployment insurance claims, but 14 states—including Kentucky, Iowa, California, and Pennsylvania—experienced increases.
Jacobsen: So, what are some of the factors driving these mixed outcomes across the country?
Lupo: A major factor is the downsizing of federal government jobs. Federal jobs exist in every state, and when there are reductions, it affects state-level unemployment rates. That’s why it’s so important for states to cultivate strong private-sector economies. States that can absorb these displaced federal workers—like New Hampshire—show the strongest employment figures.
For example, Utah has a very healthy tech sector, which makes it an attractive destination for transitioning workers. When federal employees are laid off, those states with adaptable industries and job openings are best positioned to weather the changes.
But transitioning from federal employment to the private sector isn’t always simple. It raises a key question: do these workers typically find equivalent jobs immediately or need retraining?
Lupo: That’s the real challenge. The current focus is on reskilling and upskilling. I spoke with someone recently who emphasized this—especially for federal workers in tech or administration. Many individuals can transition, but shifting to a results-oriented private sector, where performance and profits are key, can be a culture shock. In government, performance expectations differ, and there’s often more job security.
In the private sector, you operate with company capital, which requires a more aggressive focus on outcomes. Adjusting to that environment is tough for some but necessary.
Jacobsen: As unemployment drops, are there any side effects or economic shocks to be aware of? Do we see other sectors reacting?
Lupo: Yes, when unemployment improves quickly, it can lead to fluctuations in other metrics, such as underemployment or wage pressure. However, in New Hampshire’s case, the consistent and widespread strength across different indicators—like job availability and low poverty levels—suggests a solid economic foundation. Still, watching broader trends is important, as economic ripples can take time to materialize fully.
Jacobsen: We see a clear downward trend in New Hampshire’s unemployment rate. But are there any other ripple effects or “wobbles” in the data that you’re noticing alongside that? What is your day-to-day analysis showing?
Lupo: Yes, great question. Beyond the unemployment rate itself, we’re seeing a few key developments. One thing to watch is the impact of tariffs—particularly the new or expanded tariffs raising the cost of goods for manufacturers and import-heavy businesses. If those costs continue to climb, companies may be forced to make tough decisions, including potential layoffs. Whether or not that’s already priced into their forecasts is something we’re closely monitoring.
Jacobsen: And in terms of the numbers, you noted something interesting. The difference between the most recent weekly data and last year’s point is about 6%.
Lupo: Exactly. It’s about a 6% difference, a fairly moderate shift when comparing those two distinct points in time—roughly fifty-one to fifty-three weeks apart. That suggests that while the short-term changes look dramatic—say, week-over-week or even month-over-month—when you zoom out over the year, we’re seeing a stabilization in unemployment levels. That consistency can signify resilience, especially when paired with sustained low levels, like in New Hampshire.
Jacobsen: So that speaks to policy as well?
Lupo: Definitely. Kudos to the policymakers in New Hampshire who have fostered a more job-friendly environment. Another important factor is how states react to anticipated changes at the federal level, especially concerning work requirements for public assistance. Several states are tightening eligibility, particularly for non-disabled adults, requiring them to seek employment in order to receive certain benefits. That policy shift is nudging more people back into the workforce, another reason we see improved employment numbers in states like New Hampshire.
Jacobsen: Are other states following suit?
Lupo: Yes, expect to see more states adjust their public assistance policies, specifically by adding or enforcing work requirements. That move can directly reduce the number of people drawing unemployment benefits and increase workforce participation—though, of course, it must be balanced with access to job training and reskilling programs.
Jacobsen: On the flip side, which state is at the bottom of the list right now?
Lupo: Statistically speaking, that would be Kentucky.
Jacobsen: Kentucky? Really?
Lupo: Yes—Kentucky is currently ranked dead last. The state has shown a nearly 15% increase in unemployment claims from just one week ago and over a 270% increase compared to the same week last year. Those are staggering figures. Something is happening locally in their economy—whether it’s a policy shift, a regional economic downturn, or a combination of both.
Jacobsen: That is surprising, especially given that parts of Kentucky, like Louisville and Lexington, have strong metro job markets.
Lupo: True, but rural Kentucky still represents a significant portion of the state, and that’s where we often see higher unemployment. Sectors like coal mining, which still play a role in parts of Kentucky, have been declining or are unstable. The result is a divided economic landscape—urban areas are doing relatively well, while rural regions are struggling.
According to WalletHub’s latest data, Kentucky is last in both week-over-week improvements and initial claims per 100,000 workforce. So yes, it is very much the polar opposite of New Hampshire right now.
Jacobsen: That puts things in perspective. Maybe Kentucky could benefit from studying what New Hampshire, Maryland, and the rest of the top-performing states are doing to strengthen their job markets.
Lupo: Absolutely. Each state’s situation is unique, but learning from best practices—whether it’s in job creation, private-sector incentives, or workforce development—can go a long way in turning things around.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/29
Ben Johnston joined Kapitus in 2014 as Chief Strategy Officer and became COO in January 2017. Prior to joining Kapitus, Ben was a Principal of Pine Brook Partners, a New York-based private equity firm, a Senior Associate at Lightyear Capital and an Analyst in the Office of the Chairman at PaineWebber. He holds a BA from Colby College and an MBA from the University of Michigan’s Ross School of Business. David McMenomey is a digital marketing expert and Redemit1 founder, specializing in scalable online advertising for small businesses. His $30M+ sales strategy helps e-commerce brands, coaches, and course creators profitably scale on Facebook, YouTube, and Instagram. Collin Plume is the Founder and CEO of Noble Gold Investments, a precious metals IRA broker he founded in 2016 and My Digital Money, a crypto trading platform founded in 2021. He is the co-owner and CEO of Guardian-HR, an online HR service. Windy Pierre is the founder of Windy Pierre Dot Com, specializing in eCommerce and digital marketing. He develops strategies to optimize SEO, content marketing, and growth for businesses, ensuring targeted success. Chat Joglekar is CEO of Baton and former Zillow exec, offering expert insights on SMB valuations, acquisitions, and navigating economic shifts under evolving 2025 policy changes.
Scott Douglas Jacobsen: What is new with the Trump Administration?
Ben Johnston: The Trump Administration is focused on lower taxes, less regulation of business and the environment, less immigration and the expulsion of the undocumented from the United States, higher tariffs on goods manufactured abroad, and a more efficient federal government.
The key question for small businesses is how the political and economic changes that have been promised by the Trump Administration will impact inflation, interest rates, unemployment, taxes, and tariffs.
We expect the economy to grow in 2025 but also expect inflation to accelerate. Small businesses will have a difficult balancing act of capturing economic growth, while weathering accelerating costs.
Jacobsen: How is the political environment affecting things?
Johnston: The political environment: The Trump Administration entered office having won a clear mandate for change. Exactly what this change entails is still an open question, but it is safe to assume that it will include lower taxes, less regulation, smaller government, higher tariffs on imported goods, tighter immigration standards, and a reduction in the undocumented population. Lower taxes and less regulation will clearly be embraced by the business community while the long-term popularity of the other initiatives is debatable. What is clear is that business owners will be watching these developments closely as they will impact inflation, the cost of capital, the cost of goods sourced overseas, and overall economic demand.
Jacobsen: What is the nature and impact of these tariffs?
Johnston: Tariffs: President Trump has proposed various tariff plans at various times on the import of foreign goods, including from China, Mexico and Canada. Tariffs of this significance could over time make manufacturing in the U.S. more economic relative to importing goods from abroad, which could be good for some industries, but in the short to medium term, these tariffs are likely to drive inflation significantly higher and cause significant disruption to the global supply chain, threatening many U.S. jobs at manufacturers, wholesalers and retailers who rely on the global supply chain to source the components, raw materials, and finished products they sell. Higher tariffs will certainly cause prices to rise for U.S. consumers, as tariffs drive up the cost of the product being imported and these costs must be passed on to the customer. This will not only spur inflation but will lower overall consumption, slowing the economy. However, in the long run, higher tariffs may help protect the viability of certain U.S. manufacturers and could incent greater investment in U.S. manufacturing. While this would be a positive for some sectors of the economy, the impact of tariffs is difficult to predict as we can expect U.S. exports to impacted nations to be struck by retaliatory tariffs, reducing demand for goods produced in the U.S. and sold abroad.
Jacobsen: What about the contexts of rising inflationary and efforts to drop it?
Johnston: Inflation: The Federal Reserve has succeeded in bringing inflation under control without causing a recession, a feat many of us viewed as unlikely when inflation peaked at 9% in June of 2022. Unemployment remained low throughout the tightening cycle and wage growth is helping consumer purchasing power catch up to prices which today are rising more slowly. We expect inflation to drift lower throughout 2025, barring a major policy intervention or significant changes to Fed policy the remainder of the year. However, we view many of the stated policy goals of the administration as inflationary. Specifically tax cuts, tariffs and expulsion of the undocumented. Were these policies to be enacted in their proposed form, the U.S. economy would almost certainly experience another inflation shock. Fortunately, many of these proposals appear to be starting points in a negotiation rather than settled policy. The business community, fresh on the heels of the last inflation shock, will be watching these policy changes closely and are prepared to act quickly should inflation return.
Jacobsen: How is the global supply chain functioning?
Johnston: The Global Supply Chain: The global supply chain today is functioning better than it was several years ago as we emerged from the pandemic. However, critical issues continue to challenge small businesses sourcing materials and selling overseas. During 2024, persistent disruptions in the global supply chain stemming from wars, pirating, strikes, infrastructure failures, and inclement weather combined to disrupt the global flow of trade. Now, the threat of significant tariffs on large U.S. trading partners are forcing wholesalers, retailers, manufacturers, and many other business owners to reexamine their supply chains and develop sourcing strategies that reduce the cost of tariffs while still ensuring the timely delivery of goods.
Small businesses have learned from previous disruptions the benefits of shorter supply chains and greater onshore production, and today with the added threat of large tariffs, these benefits are amplified. As a result, we expect to see continued growth in domestic manufacturing and the integration of new technologies that promote automated production. While we expect the growth in U.S. manufacturing and automation to be net positives for the U.S. economy, we are very worried that the pace of this change will be highly disruptive to the global supply chain, and we hope that whatever changes are made are implemented in a gradual and deliberate manner.
Jacobsen: What about the resiliency of the manufacturing?
Johnston: Manufacturing: The U.S. manufacturing sector proved resilient in 2024 as it faced persistent disruptions in the global supply chain from attacks on shipping by the Houthis in the Red Sea, to a drought that limited traffic through the Panama Canal, to a bridge collapse that closed the Port of Baltimore, and a Port Strike on the Eastern Seaboard. We expect 2025 to present an even greater challenge for manufacturers as they navigate the potential impact of new tariffs on their ability to source raw materials and components from abroad. However, we also see tremendous upside for U.S. manufacturers who are poised to benefit from U.S. tariffs that protect them from foreign competition and provide incentives to expand domestic production.
As a result, we expect to see continued repatriation of manufacturing to the U.S. in 2025 as businesses seek shorter and more reliable supply chains and work to avoid the cost of new tariffs. However, because so many manufacturing components are sourced overseas, domestic manufacturers will need to explore vertical integration strategies or locate components closer to home if they are to avoid the impact of these tariffs on their expense base. Growing manufacturers will also need to contend with the challenges of staffing in a tight labor market, given new immigration restrictions and the potential expulsion of undocumented workers. It is estimated that approximately 5% of U.S. manufacturing labor is undocumented.
Jacobsen: What are we seeing in growth and the commerce world?
David McMenomey: In the e-commerce world as well as the local land development world, we have seen an increase in product launches in Q1 so far. Q4 was filled with uncertainty and fear from many offer owners, causing online advertising budgets to shrink and new offers to sit on the shelf for a few months.
Since President Trump has come into office for his second term, we have seen new offers being released for testing and new projects coming across our desk for review.
One company I was in talks with back in September about testing their new men’s hair growth offer through Meta Ads delayed their launch until after the election results were confirmed. We successfully launched in mid-November.
I was working with the economic development director for a local city in Idaho, and she echoed what I saw. She told me her phone started ringing off the hook the day after elections were finalized, with green lights on projects from land developers waiting to see how the election would go.
There is a renewed growth mindset to start 2025 that went dormant over the last half of 2024.
Jacobsen: What seems to be the goal for the administration here?
Collin Plume: Short-term pain for long-term gain. That’s what we are looking at. When it comes to business, however, short-term means 4-5 years and that could be fatal to a small business. Very few small businesses have the cushion of multiple bank loans or government rescue. A few bad months can totally annihilate a small business.
Trump’s end goal is to bring manufacturing back to the US, stop giving aids and control our national debt. That’s essentially undoing decades of policies and practice. Naturally, relationships are getting tested and the US will suffer some casualties but there really is no other way. This is not a 5-year project. This is more like 10, maybe 20. Companies can’t just uproot their operations from China.
If he succeeds, it will benefit small businesses and consumers too. Big companies mean more jobs and more needs that small businesses can provide. That also means more dispensable income.
A reprieve can come sooner. If DOGE manages to save trillions of dollars, Trump is considering giving some to Americans. That’s more money in the economy and more spending power for Americans. That’s always good for businesses. If he also manages to pay off a significant amount of our debt, we might not have to print as much money which translates to lower inflation.
Those are short-term reprieve though. It doesn’t change the fact that businesses will have to strategize, change their marketing and message, look for new vendors and even redesign their operations to accommodate policy changes. It’s quite literally the only way to survive.
Jacobsen: What are the effects of these policy and economic shifts on small businesses?
Windy Pierre: From my experience working with small businesses, one core challenge is maintaining healthy profit margins amid fluctuating tax policies and potential import/export regulations changes. Since President Trump began his second term, I’ve seen a 5–10% increase in operational costs for some of the small businesses I advise, mainly due to shifts in trade policies. Despite these pressures, those who monitor KPIs like customer acquisition cost (CAC) and inventory turnover weekly can make more proactive decisions, mitigating potential losses by 5–8%. I also recommend building a robust contingency budget, aiming for 10–15% of monthly revenue set aside to handle unexpected regulatory or supply chain disruptions. Ultimately, keeping a close eye on short-term cash flow and long-term strategic KPIs ensures that small businesses remain agile and better prepared for policy-related uncertainties.
Jacobsen: What are your general thoughts, Chat?
Chat Joglekar: With the current unpredictable tariff situation under Trump’s aggressive approach, SMBs would be wise to hold off on major strategy changes until we have more clarity. The economic landscape remains too uncertain to make informed long-term decisions. Keep a watchful stance, gather information, and preserve flexibility rather than making reactive moves based on incomplete information. Trump’s confrontational trade policies may cause significant market disruptions and fear or a new Great Depression, but right now, patience and careful monitoring will serve most small and medium businesses better than premature pivots.
Jacobsen: Thank you for the opportunity and your time.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/29
Dr. Marouane Temimi, an Associate Professor at Stevens Institute of Technology, specializes in hydrometeorology, remote sensing, and water resource management. He discusses water scarcity in the MENA region, emphasizing climate change, population growth, and poor governance as key factors. He highlights desalination, cloud seeding, and aquifer recharge as solutions, particularly in the UAE. Addressing regional conflicts, he cites the Grand Ethiopian Renaissance Dam as a major dispute affecting Egypt and Sudan. He suggests North America could improve water infrastructure by redistributing resources to drought-prone areas. Policy and engineering innovations are essential for global water sustainability.
Scott Douglas Jacobsen: So today, we’re here with Dr. Marouane Temimi.
He is an Associate Professor in the Department of Civil, Environmental, and Ocean Engineering at Stevens Institute of Technology. I have conducted at least one interview with someone from that institute before. Dr. Temimi leads the Coastal Environmental Sensing and Modeling Lab and specializes in hydrometeorology, remote sensing, and numerical modeling, with a focus on natural hazards and water resource management.
Dr. Temimi earned his Ph.D. in Civil Engineering from the University of Quebec in February 2006. He previously worked at the Masdar Institute (a collaboration with MIT) and NOAA-CREST at the City University of New York.
A recipient of the U.S. National Academy of Sciences Fellowship, he is also a member of AGU and AWRA. Thank you very much for joining me today. I appreciate it.
Dr. Marouane Temimi: Thank you. I’m happy to be here.
Jacobsen: First question: How have anthropogenic climate change and population growth worsened water scarcity in the Middle East and Africa?
Temimi: There are multiple factors at play when it comes to water scarcity in the Middle East and North Africa (MENA) region. One of the primary drivers is population growth, which increases demand for water. Many parts of the MENA region already experience extreme water stress, meaning demand far exceeds available supply. As populations grow, this stress intensifies, especially in urban centers and agricultural zones. Unlike some other regions that benefit from renewable freshwater sources, many countries in MENA rely on non-renewable groundwater from deep aquifers. These aquifers are being depleted faster than they can naturally recharge, making water scarcity a growing crisis.
Climate change has also worsened this problem. Rising global temperatures lead to increased evaporation rates, reducing the overall availability of surface water in lakes, rivers, and reservoirs. Additionally, changing precipitation patterns mean that some areas receive less rainfall, while others experience extreme flooding that can damage infrastructure and pollute existing water sources. In arid regions like North Africa and the Arabian Peninsula, climate change has made droughts more frequent and severe. This not only reduces available freshwater but also disrupts agriculture, food security, and livelihoods for millions of people.
Another major challenge is pollution and water quality deterioration. As industries and urban populations expand, so does wastewater discharge into lakes, rivers, and coastal waters. In the Gulf region, desalination plays a crucial role in providing freshwater, but this process has negative environmental impacts. Desalination plants extract seawater and remove the salt, but they also discharge highly concentrated brine back into the ocean. This increases seawater salinity, making future desalination more difficult and costly. In areas where evaporation rates are already high—such as the Persian Gulf—this cycle of rising salinity creates long-term sustainability challenges for water management.
Beyond natural factors, there are also policy and governance challenges. Many MENA countries rely on outdated water management strategies that do not account for the reality of climate change and rapid urbanization. Some regions still prioritize water-intensive agriculture, growing crops that require large amounts of irrigation despite water scarcity. There is also a lack of coordination on transboundary water resources, meaning countries that share rivers or underground aquifers struggle to agree on sustainable usage. Political conflicts in the region have further strained water infrastructure, making it harder for governments to implement long-term solutions.
Ultimately, the combination of population growth, climate change, pollution, poor water governance, and regional conflicts has made water scarcity one of the most pressing issues in the Middle East and North Africa. To address these challenges, countries in the region must invest in sustainable water management solutions, including water recycling, improved irrigation efficiency, better governance, and regional cooperation. Without immediate action, the region faces a growing water crisis that will impact not only drinking water supplies but also agriculture, energy production, and economic stability.
So it’s a vicious cycle that we get caught in.
Jacobsen: What about factors like increased rainfall variability? With climate change effects, we’re seeing localized weather events that fluctuate dramatically from season to season. For instance, one year, there may be heavy rainfall, and the next, prolonged dry spells.
Temimi: In the first part of my answer, I focused on anthropogenic factors—things that humans are causing, which, in turn, put more stress on water resources. However, as you mentioned, there are also natural climate factors—especially shifts in rainfall distribution—that affect water availability in the MENA region.
One key issue is that climate change is making extreme weather events more frequent. For example, in the UAE, 2024 saw an exceptional rainfall event. This was only a few years after another major event in 2016. Given that the UAE’s annual precipitation averages around 100 millimeters, receiving multiples of that amount in just a few hours is highly significant.
What we’re observing isn’t necessarily an increase in overall annual rainfall but rather a rise in the frequency and intensity of extreme rainfall events. This means that while some years experience torrential downpours, they are often followed by long periods of drought. This pattern is part of the broader climate shift—where the highest percentile of rare weather events is increasing.
Jacobsen: Let’s go into desalination, which is often mentioned as a solution to water scarcity. When we talk about industrial-scale desalination, what exactly does the process involve?
Temimi: In many countries within the Gulf region, desalination provides nearly 90% of freshwater for the population. This means it’s being conducted at an unprecedented scale. To meet such a high demand, large-scale desalination plants operate continuously.
The process begins with seawater intakes, which are positioned deep in the ocean to minimize issues like turbidity and pollution. The seawater is then pumped through high-pressure membranes, a process known as reverse osmosis. These membranes filter out salts and impurities, allowing freshwater to emerge on the other side. After that, the water undergoes additional treatment to remineralize it, ensuring it is safe for consumption.
To address energy consumption concerns, some Gulf nations are now experimenting with solar-powered desalination. In the UAE, for instance, solar energy is being used to power desalination plants, making the process more sustainable. Since the region has abundant sunlight and an unlimited supply of seawater, this approach significantly reduces the carbon footprint of desalination.
Additionally, some countries store excess desalinated water in underground aquifers for long-term use. This is part of their strategic water reserves, ensuring a backup supply during drought periods or water emergencies.
Jacobsen: How much energy does it take to provide freshwater for 90% of a country’s population through desalination? Also, what is the cost per liter or per gallon for this process?
Temimi: The energy requirement for desalination varies depending on the technology used. Traditional thermal desalination (which boils seawater to separate salt) is extremely energy-intensive, requiring 10–15 kilowatt-hours (kWh) per cubic meter of water. In contrast, reverse osmosis—which is now the dominant method—uses around 3–4 kWh per cubic meter.
To put that in perspective, a large desalination plant can consume hundreds of megawatts of electricity daily. In Saudi Arabia, where desalination is a major water source, the energy used for desalination accounts for about 20% of total electricity consumption.
As for cost, the price of desalinated water depends on energy costs, plant efficiency, and location. As renewable energy (such as solar power) becomes more widespread, we expect desalination costs to decrease, making it more sustainable in the long run.
To be honest, Scott, I don’t have the exact number, so I don’t want to speculate. But I know that desalination is costly. However, in the MENA region, especially in the Middle East, many countries have an abundance of oil and gas, so energy costs are relatively low.
In addition, some countries, particularly the UAE, are diversifying their energy sources. I mention the UAE frequently because I worked there for a few years, so I am familiar with some of the details. Besides oil and gas, they also invest heavily in solar energy—using concentrated solar power (CSP) and photovoltaic (PV) technology—as well as nuclear energy. The Barakah Nuclear Plant, for instance, generates significant power, some of which can support the desalination plants and ease the energy burden.
Another factor that affects desalination costs is government subsidies. In many Gulf countries, the cost of water is partially or fully subsidized, making it more affordable for consumers. However, the true cost of desalination is much higher when considering the energy input, infrastructure, and maintenance.
Additionally, the geography of water distribution increases costs. Desalination plants are typically located on the coast, at the lowest elevation, since they rely on seawater intake. However, most of the water demand is inland, at higher elevations, meaning the water must be pumped over long distances. This adds a significant energy cost to the overall process, in addition to the desalination costs themselves.
Jacobsen: What are the consequences of over-extracting groundwater?
Temimi: The immediate consequence of groundwater over-extraction is land subsidence, which happens when aquifers lose too much water too quickly. This is a problem not just in the MENA region but also in places like California, where excessive groundwater pumping has caused entire regions to sink.
Land subsidence occurs because groundwater helps support the weight of the soil. When that water is removed, the land above it collapses, leading to sinking terrain, cracked foundations, and infrastructure damage. In some cases, it can also lead to the formation of sinkholes, though subsidence is the more common issue.
Another major problem is that most aquifers in the MENA region are non-renewable. For example, in North Africa, there is a massive aquifer beneath the Sahara Desert that countries like Libya have tapped into for large-scale water projects. A well-known example is the Great Man-Made River, a huge artificial water system that pumps water from deep aquifers in southern Libya to coastal cities.
The problem with projects like this is that the water in these deep aquifers has been there for millions of years and does not naturally replenish. If extraction continues at the current rate, Libya could deplete these water reserves in just 50 years. This is an irreversible loss because once the aquifer is emptied, it cannot easily be refilled.
In coastal areas, groundwater over-extraction has another serious consequence: seawater intrusion. Normally, underground freshwater creates a natural barrier that prevents seawater from entering inland water supplies. However, when too much groundwater is pumped out, seawater seeps in, contaminating freshwater aquifers.
Once seawater intrusion occurs, reversing the damage is extremely difficult. Even if the water table rises again due to rainfall, the salts and minerals from the seawater remain in the soil and groundwater. It can take decades or even centuries for the natural balance to be restored. This issue has already affected regions in North Africa, the Arabian Peninsula, and parts of South Asia.
Jacobsen: What about the socioeconomic impact? So, not looking at the geotechnical side, the amount of water extracted, or the process of extraction, but rather how it impacts ordinary people—how does water scarcity in the MENA region affect governance and society? In other words, how does the leadership of these countries respond when there is variability in water supply? Is this a major socioeconomic factor?
Temimi: Yes, water scarcity is absolutely a major socioeconomic issue. Many industrial sectors, economic activities, and daily life necessities depend heavily on water resources.
Take Tunisia, for example. The country relies significantly on tourism, particularly during the summer season, when demand is highest. However, summer also happens to be the driest time of the year. If the country does not receive sufficient rainfall in the fall and spring, people already know they are in for a difficult tourism season. This leads to water rationing, restrictions, and economic losses for hotels, resorts, and other businesses in the hospitality sector.
Beyond tourism, agriculture is among the most immediately affected sectors. When water is scarce, it directly reduces crop yields, which in turn impacts food security and export revenues. This becomes an even bigger issue when external factors compound the problem. For instance, in North Africa, when the war in Ukraine began, many countries in the region faced a shortage of wheat because they had relied heavily on Ukrainian imports. At the same time, North Africa was also experiencing a drought. The combination of these two crises exacerbated food shortages, increased inflation, and triggered public unrest.
So yes, the impact of water scarcity goes beyond just the environment—it has multi-faceted consequences for politics, economy, food security, and social stability across the region.
Jacobsen: What about regulatory changes? Are there factors related to deregulation or increased regulation that could help mitigate the effects of water scarcity, even if infrastructure is already in place? In other words, can governments implement policy solutions that make countries more resilient to fluctuating water availability?
Temimi: When facing water scarcity—especially in North Africa and the MENA region—the key factor is not just policy, but the condition of existing infrastructure. In my opinion, the most effective way to mitigate the impact of water shortages is ensuring that water infrastructure is reliable and efficient.
For example, a country needs:
- A robust water supply and distribution system that can efficiently transport water where it is needed.
- Leak-proof pipelines to minimize water loss due to evaporation or seepage into groundwater.
- Dams and reservoirs that capture and store as much rainfall and runoff as possible.
- Smart water management systems that can allocate and distribute water strategically based on need.
One key challenge is regional water transfer. If a country experiences heavy rainfall in the north but drought conditions in the south, it must have the infrastructure to move water efficiently from one region to another. This applies to east-west water distribution as well. Without flexibility in moving water across regions, shortages become far more severe.
Policies and regulations play a role, but without the proper engineering solutions, laws alone cannot fix water scarcity. Governments must invest in infrastructure development and technological advancements in water conservation, desalination, and efficiency. Otherwise, the impact of regulation will always remain limited.
And then, these policies and regulations impact different sectors of the economy, including agriculture, industry, and domestic water use. However, the effects vary depending on the country and region.
In most cases, agriculture is the largest consumer of water, often using more than industrial or domestic sectors. However, in some regions, industry can surpass agriculture in water demand, depending on economic activities. While governments can implement policies to regulate water use, demand cannot always be easily controlled.
In my opinion, good policies alone are not enough—they only work effectively if the country has the infrastructure to mitigate water shortages and scarcity. Without strong infrastructure, even well-designed water conservation policies will have limited impact.
Jacobsen: Which countries do you think are the furthest ahead in infrastructure development and technological adoption? Are there nations that, despite climate change and rainfall variability, are well-prepared for most water scarcity scenarios?
Temimi: I would say the UAE again.
The UAE is a country with very little precipitation, yet it has taken major steps to capture and store as much rainfall as possible. In addition to rainwater harvesting, the country has developed a cloud seeding program—one of the most advanced and operational in the MENA region.
For over a decade, the UAE’s cloud seeding program has deployed aircraft equipped with flares to stimulate rainfall when conditions are favorable. These pilots and meteorologists actively monitor weather forecasts, and when they detect suitable cloud formations, they fly out to seed the clouds and enhance precipitation. This program is not just experimental—it is fully operational, with dedicated teams and resources. In my opinion, this is one of the most forward-looking water management initiatives in the region.
Beyond cloud seeding, the UAE has also built a strategic water distribution network for aquifer recharge. When the country desalinates more water than it immediately needs, it pumps the excess into underground aquifers in the Western region. This provides long-term water storage, ensuring reserves are available during future droughts.
Another major infrastructure project is in Abu Dhabi, where the country has constructed a Strategic Tunnel Enhancement Program (STEP). Many major cities worldwide have wastewater treatment plants located near coastal areas. The UAE’s system is designed so that wastewater flows by gravity toward these treatment plants, where it is processed before being discharged into the sea.
Overall, the UAE has integrated a mix of advanced technologies, sustainable water management strategies, and infrastructure projects to reduce dependence on rainfall and secure water supplies for the long term. In the MENA region, they are among the most proactive in preparing for future water challenges.
In Abu Dhabi, wastewater follows a gravity-driven system, flowing toward the lowest point. However, once it reaches the city of Abu Dhabi, the water is directed back into the desert via a large underground tunnel that transports it deep into the interior. At the end of this system, there is a massive wastewater treatment plant, where the water is collected in a deep well with high-capacity pumps. These pumps bring the water back to the surface, where it undergoes treatment.
Once treated, the water is repurposed for large-scale irrigation and afforestation projects. This initiative aims to transform desert landscapes into green areas, fundamentally altering land cover. If you change the land’s color, it has wide-reaching environmental impacts, including modifying local climate conditions, reducing dust storms, and improving air quality. This strategy is a long-term effort to introduce sustainable greenery into a region that is naturally arid.
Jacobsen: What factors should North Americans consider when analyzing water scarcity in the MENA region? Some resources that are scarce in MENA may be abundant in North America, so what are the key differences they should understand?
Temimi: The reality in North America is completely different. In the MENA region, water is an extremely limited resource, but in North America, there is far greater availability. For example, the Great Lakes alone, which straddle Canada and the U.S., contain enough freshwater to sustain generations.
However, North America does face challenges that could benefit from infrastructure improvements. In the U.S., one major issue is regional water distribution. While the central U.S. has significant water availability, the western U.S.—especially California, Nevada, and Arizona—frequently experiences droughts. Instead of just building more dams, investment in large-scale water transport infrastructure could be a viable solution.
A comparison with Libya provides an interesting case study. Libya’s Great Man-Made River transports water from deep desert aquifers in the south to northern coastal cities over a 1,000-kilometer distance. The project includes man-made reservoirs in the desert to regulate water flow and break the slope of the channels.
A similar water transfer system could be considered in North America, but at an even larger scale. Indonesia offers another example—there, rainwater from the north is transported through a massive artificial canal to the southern regions. Along the way, this low-salinity rainwater mixes with high-temperature, high-salinity geothermal water, creating a natural desalination effect.
These types of regional water management projects—whether in MENA, Indonesia, or North America—offer innovative solutions that could help balance water resources between different regions.
Jacobsen: In North America, intra-regional issues such as trade tariffs have significant effects on production, resource delivery systems, and cross-border infrastructure projects. These barriers can impact how resources are distributed across Canada, the U.S., and Mexico, making large-scale developments more complex.
What are some similar intra-regional issues in the MENA region? There are more countries involved than in North America, but broadly speaking, what challenges help or hinder major infrastructure projects that could benefit all populations in the region rather than just a single country?
And while we’re at it, go ahead and solve the Israel-Palestine conflict for me.
Temimi: In the MENA region, one major intra-regional water dispute right now is the issue of the Grand Ethiopian Renaissance Dam (GERD). Ethiopia is building this massive dam on the Blue Nile, which is one of the major tributaries of the Nile River. This is a major concern for Sudan and Egypt because it will significantly reduce the amount of water flowing downstream into those countries.
There is an intergovernmental committee that includes representatives from Ethiopia, Sudan, and Egypt to discuss the impact of the dam, but once GERD is fully operational, it will inevitably have long-term consequences on Egypt’s and Sudan’s water supply. Given how much Egypt relies on the Nile for agriculture, drinking water, and economic activity, this remains a highly sensitive geopolitical issue.
When it comes to water, it’s a matter of survival. Even if neighboring countries share a common culture, religion, or historical ties, water disputes often override these connections. For example, many countries in the MENA region are Arab and Muslim, with similar cultural and linguistic backgrounds. But when it comes to water security, national interests always take precedence.
One of the biggest challenges is that political borders do not align with hydrological borders. Many major rivers and aquifers in the MENA region cross multiple countries, leading to transboundary water disputes. Each country wants to capture and control as much of its water resources as possible, which makes it difficult to establish cooperative agreements.
Jacobsen: Good evening. Thank you for your time—I appreciate it.
Temimi: Sure. Thank you, Scott. It was a pleasure talking to you.
Jacobsen: I hope your son is doing well.
Temimi: Very good. Take care. Bye-bye.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/28
Diego Garcia Blum and Dr. Timothy Patrick McCarthy are leaders of the Global LGBTQI+ Human Rights Program at Harvard Kennedy School’s Carr Center. The program trains activists worldwide, promotes movement-building, and integrates LGBTQI+ issues into global policy. Garcia Blum, a former nuclear engineer, and McCarthy, a longtime scholar-activist, emphasize the importance of community, education, and institutional support in advancing LGBTQI+ rights. They highlight ongoing legal, cultural, and political challenges—including violent global backlash—but remain hopeful through their collaborative, activist-centered model. The program draws strength from grassroots connections, academic knowledge, and the transformative power of shared learning and solidarity.
Scott Douglas Jacobsen: Today, we are joined by Diego Garcia Blum, the Program Director for the Global LGBTQI+ Human Rights Program at the Carr Center for Human Rights Policy at Harvard Kennedy School.
A former nuclear engineer, Diego transitioned into human rights advocacy, focusing on the safety and dignity of LGBTQI+ communities worldwide. He has served as a Social Change Fellow at the Center for Public Leadership under Governor Deval Patrick and co-teaches the course “Queer Nation: LGBTQ Protest, Politics, and Policy in the United States” alongside Dr. Timothy Patrick McCarthy at Harvard. Garcia Blum holds a Master’s in Public Policy from Harvard Kennedy School, where he served as Student Body President and dual bachelor’s degrees in nuclear engineering and political science from the University of Florida. His work combines policy, education, and activism to drive meaningful change in human rights globally.
To start, please define the mission of the Global LGBTQI+ Human Rights Program and discuss the challenges you face and the opportunities you offer.
Diego Garcia Blum: At Harvard Kennedy School, we recognize the immense value in leveraging the resources that the university has developed over the past three decades. These resources focus on organizing, movement building, narrative change, communication, and nonviolent resistance. We aim to make these tools accessible to activists worldwide who have tirelessly advocated for LGBTQI+ rights in their respective countries.
We aim to create a community where these brave individuals feel connected to a global movement. They engage in our online webinars and intensive workshops hosted on platforms like Canvas.
Beyond connecting activists, we strive to collaborate with academics and practitioners to enhance coordination on major issues facing LGBTQI+ individuals. Additionally, we work to integrate LGBTQI+ concerns into broader disciplines, such as foreign policy and national security, where these issues are often overlooked. For instance, understanding how LGBTQI+ politics are manipulated to destabilize regions or how LGBTQI+ populations are disproportionately affected by climate change is crucial.
Our approach is multifaceted: connecting people, providing global training, and mainstreaming LGBTQI+ issues across various domains.
Jacobsen: We are also honoured to have Dr. Timothy Patrick McCarthy with us today. Dr. McCarthy is an award-winning scholar, educator, and human rights activist with joint faculty appointments at Harvard Kennedy School and the Harvard Graduate School of Education. He serves as Faculty Chair of the Global LGBTQI+ Human Rights Program at the Carr Center and is a core faculty member in Harvard’s Equity and Opportunity Foundations curriculum. A historian of social movements and politics, Dr. McCarthy has authored and edited several acclaimed books. He was a founding member of Barack Obama’s National LGBT Leadership Council and currently chairs the board of Free the Slaves. He holds a Ph.D. from Columbia University.
So, when looking at programs like this from a historical and social lens, what stands out about it? And for historical context, how does this differ from trying to found such a program, say, thirty, fifty, or even sixty years ago?
Dr. Timothy Patrick McCarthy: Let me take the last part of the question first, and then I’ll return to the first part.
Why now, as opposed to fifty years ago—what would have been different in founding a program like this?
This program would have been unfathomable fifty years ago. Even though there were, certainly in the United States and other parts of the world, expressions of LGBTQ movement work—what we then called gay and lesbian liberation—taking place globally, an institution like Harvard or higher education in general, which is not a radical space by any stretch of the imagination, would not have been hospitable even to the study of LGBTQ history. This is a relatively recent and modern development at Harvard and many other universities.
The timing of this program now has to do with the fact that we had to build it within the university setting. That required context, support, resources, and a coalition of people willing to greenlight, support, and sustain it—which is the work we’re doing now.
At this moment, universities must bridge theory and practice, connecting research with organizing. Universities are uniquely positioned to convene people—diverse people across disciplines, perspectives, and knowledge bases—to come together for conversations, debates, discussions, and shared learning that can lead to meaningful collaboration and collective action.
That’s what we’re trying to do: claim that universities have a role—a lane—in the broader movement ecosystem. And more than just the capacity to contribute, we believe universities are now responsible for doing so.
That’s the energy that animates our program.
And we’re at a moment, as Diego mentioned, where the Kennedy School and the Carr Center at Harvard now have a critical mass of scholars and practitioners doing this kind of work—all of the things Diego noted. Entire fields of knowledge have been developed that help us understand how social movements work and how organizing is practiced. So we’re at a point where we finally have enough information, resources, knowledge, people, and institutional support to be able to launch something like this—and to do it responsibly and effectively.
So that’s the “why now.” It took a while to get here, but we’re here now—and it’s wonderful.
To the first part of your question—how does a historical, movement-based perspective help us understand what’s going on globally?
I began by studying social movements within the context of the United States, which remains my primary area of expertise. However, I’ve become increasingly interested in comparative social movements, radicalism, and related global frameworks over time.
One thing we understand about social movements is that they almost always start locally. They are typically centred in specific places with local people and rooted in local struggles. And that’s important to keep in mind because it may sound counterintuitive when we speak about a global movement. After all, our program has “global” in its name. It is lofty, expansive, and inclusive in vision.
But what we see, particularly through our work with activists on the ground, is exactly what Diego said: many work alone or in small groups. They may exist in relatively safer contexts, but they’re often engaged in precarious, under-resourced, or even underground efforts, especially in countries where LGBTQI+ is criminalized or violently repressed.
Depending on each country’s legal, cultural, and political conditions, there is an incredibly wide range of lived experiences. Doing this work—no matter the context—is always hard, but it is also isolating in many cases.
One of the great advantages of a university’s convening power is that we can bring people together—physically, in person, and increasingly, virtually. We can connect individuals who might never otherwise meet—people who may live in adjacent countries but have never interacted, even while doing remarkably similar kinds of work.
We are working to create a space that allows these local actors to connect across cultural, national, and contextual boundaries. The idea is to strengthen their local work by helping build relationships, coalitions, and solidarity across regions—so that what might begin as scattered local efforts can form the foundation of an emerging global movement.
But creating and sustaining a global movement is no small task. You need strong relationships, trust, coalition-building, resources, and organizational infrastructure at the grassroots level. That’s what we’re trying to support—and it’s working quite well so far because people are eager to come together.
And I’ll end with this: social movements are always context-specific. There’s no one-size-fits-all model, and no single framework works everywhere. That’s something we have to remember, especially when doing this work at a global scale. We know that. And that’s exactly why I study history—comparative movement history—because there are so many examples, case studies, and models of how to do this work.
Even within a single movement, there’s tremendous diversity in tactics, strategies, aspirations, and leadership. Take the Black Civil Rights Movement in the United States, for example. Right? Many different things were happening within that movement, in many different places, with many different people and goals.
What happened during the Freedom Rides differed from Freedom Summer in Mississippi. That, in turn, was different from the Greensboro sit-ins, which were different from the Montgomery Bus Boycott. These were all distinct expressions of the larger movement—rooted in local context, local work, and local leadership.
We have a rich archive of movement-building knowledge to study, learn, and adapt to current needs. And that’s exactlywhat we’re doing in this program.
We’re spending much time discussing theories of change. We’re talking about mapping communities and understanding the ecosystem within which people work: who the allies are, the adversaries or opposition are, and who can be persuaded or mobilized.
We also spend significant time on culture change and the power of storytelling—how narrative is a form of organizing and power-building. We look at tactics and strategies: what works, what does not, and more importantly, what works in one context versus another.
We’re also deeply interested in translating imagination into action—how to take movement ideas and aspirations and turn them into practical political practice. That might mean litigation or legal strategies in some countries. In others, it might mean direct political advocacy—lobbying elected officials or mobilizing public pressure. In others, it could mean launching a social media campaign or door-to-door grassroots organizing—meeting people where they are.
We’re talking about all of that, but we also recognize that every participant in our programmes comes from a unique context. So, a big part of our work is adapting strategies to their specific environments.
Right now—and Diego could give you the exact figures—we’re working with thousands of activists in over 100 countries worldwide. We’re supporting work in nearly every region of the globe, creating spaces for people to connect, share, and build together.
Crucially, much of the direction of this program comes from the participants themselves—from what they bring to the table and what they want to gain from it. This is not just a course designed at Harvard imposed on people. We’ve done our due diligence, but our teaching and movement-building model is fundamentally reciprocal. It is grounded in co-creation, mutual learning, and shared purpose.
Jacobsen: What are the challenges people face? How do they overcome those challenges?
McCarthy: Well, I’ll start briefly. The biggest challenge, undeniably, is the fierce and violent global backlash against LGBTQI+ people.
This has always been an uphill battle. Queer people have never had it easy. To my mind, there’s never been a society completely free of prejudice toward LGBTQI+ individuals. In every country, in every culture, there are deep-rooted histories of homophobia, biphobia, transphobia, and more—prejudices that people in our community must face every day to live, work, and exist.
That’s the longstanding challenge.
But we’re seeing now—especially in recent decades—that alongside this adversity, there have also been important, even transformative, wins in many parts of the world. Over the last twenty years, we’ve seen real progress in human rights for LGBTQI+ people: legal reforms, social recognition, expanded freedoms, and global visibility. It’s a contested story but also hopeful—marked by victories, greater equality, and hard-won rights.
However, that progress has triggered a powerful backlash.
We’re now facing a well-funded, coordinated international effort to roll back those gains. This backlash is not only targeting LGBTQI+ people themselves—it is also going after allies, coalition partners, educators, and even individuals who merely speak publicly about LGBTQI+ rights.
In some places, we see more draconian laws than before, and no progress has been made. These new laws criminalize not just LGBTQI+ identities and relationships but also advocacy, discussion, and support. So, the challenge has expanded beyond our immediate community to everyone connected to the movement for equality.
That’s the central issue: the backlash to progress. It’s broad, aggressive, and growing. And we need to stay laser-focused on how to respond to it—strategically, collaboratively, and urgently.
Blum: Yes, maybe, to bring it back to basics—The most immediate challenge is legal. LGBTQI+ people are criminalized in approximately 64 countries around the world. In these places, it is illegal to engage in same-sex relationships—something that, for heterosexual people, is a basic, taken-for-granted aspect of teenage or adult life. In some of those countries, these laws carry the death penalty.
Even in countries where same-sex relationships are not criminalized, LGBTQI+ individuals often face complete legal invisibility. There is no recognition of partnerships or marriage, no acknowledgment of diverse gender identities, and no protections against discrimination. The legal system, in effect, pretends LGBTQI+ people do not exist.
This lack of legal recognition and protection extends to health care, education, employment, housing—every aspect of life.
So, when discussing how people overcome these challenges, we have to start from this incredibly precarious baseline. People are doing this work in places where it is not just difficult—it’s dangerous. And yet, they continue. They organize. They build. They imagine better futures and often do so with incredible courage in the face of tremendous risk.
Jacobsen: So, these are all legal challenges that people face—and want to change. They are incredibly difficult to change, but for so many LGBTQI+ individuals around the world, this is the entry point. Legal recognition and protection are often the first steps toward broader equality.
And that brings us to the next piece: how do you change this reality?
You’re doing this work in countries where there are deeply entrenched religious and socio-cultural beliefs that have, for centuries, treated being LGBTQI+ as a personal failing—something to be fixed or cured—instead of understanding it as part of natural human diversity.
McCarthy: It’s like this: there are tall and short people. People with different hair colours and different eye colours. And there are people with diverse gender identities, sexual orientations, and biological sex characteristics—including intersex people.
But instead of embracing that diversity, these identities have been framed for thousands of years as problems—seen as sinful, unnatural, or pathological. That stigma—cultural, religious, political—has done enormous psychological damage, especially to young people.
I can speak from personal experience. I grew up closeted, deeply depressed, and trying to “fix” myself. And I was in the United States. Now imagine a young LGBTQI+ person growing up in a place where not only do they internalize that shame, but where their identity could lead to imprisonment—or even the death penalty.
Simply trying to live with yourself becomes an overwhelming challenge.
That is the lived reality for millions. We are trying to remind people—especially young people—that they are not alone. That there are millions of others around the world silently enduring the same fear, shame, and isolation. That silence is a crisis—and it’s a crisis that is too often forgotten.
And to make matters worse, that crisis is being exploited. These ancient stigmas get activated—weaponized—by dictators and populists who want to rally political support, often aligning with conservative religious factions to marginalize LGBTQI+ communities further.
It becomes a political tool to scapegoat, divide, and consolidate power.
That brings up even more challenges—healthcare challenges and economic challenges. Many LGBTQI+ people, especially trans individuals, struggle to find employment if they’re living authentically. They face discrimination in hiring, in schools, and housing.
Bullying in schools is pervasive. Many can’t get a proper education. And even when people find the strength to come out, they might face homelessness—kicked out of their homes and cut off from family support. Yes, the challenges are profound. Because this has been the status quo in many places, we often forget how vast, complex, and urgent the struggle is.
Jacobsen: So, aside from the challenges you may or may not have faced in your own lives, you’ve been communicating with many people—through correspondence and in person. That ongoing engagement can have a transference effect, as we all know—unless someone is completely socially detached. So, what gives you hope and keeps you going for both of you?
McCarthy: I’d say there are two things—one institutional, the other personal, and maybe a little pedagogical. On the institutional side, I’ve been teaching at Harvard for 25 years, and this is my 30th year teaching overall.
Jacobsen: Congratulations.
McCarthy: Thank you. And I was the first openly gay and queer faculty member at the Harvard Kennedy School. I was also, for a while, the only one. And that experience was quite lonely. I encountered my share of prejudice and resistance in that context. It wasn’t easy.
But I had my student, and that relationship has always been a source of purpose and strength for me. In fact, Diego was one of my students. Now, we’re colleagues co-directing this program.
The relationships I’ve built with students over the years—many of whom have gone on to lead change in the world and help institutionalize our work—are one of the reasons this program exists today. The program is Diego’s brainchild, but we have been trying to lay the groundwork for something like this for many years. And it was hard.
Now, things are different. There are multiple queer faculty members—many of whom are working on social movements, leadership, and change. We have a Carr Center that has always supported this kind of work. I’ve been affiliated with the Carr Center for my entire career at the Kennedy School, and it has consistently been a home for scholars committed to human rights and justice.
But now there’s a more robust network. We’ve built something. We took an organizing approach. Our alums and funders are stepping up to support and mobilize resources. We have faculty in conversation and collaboration with each other. We have a large, growing number of students—not just from the Kennedy School but across the entire university—engaging with us and caring about this work.
For the first time, the Kennedy School administration genuinely supports this mission and shows serious institutional commitment to LGBTQI+ rights and programming.
This convergence of forces—the people, the institutional will, the funding, the scholarship, the energy—gives me tremendous hope.
Because I’ll be honest: this program wouldn’t have happened 50 years ago and probably wouldn’t have happened even 10 years ago. But today, we’re seeing something different.
There is now an LGBTQ Law Clinic at Harvard Law School and a Center of Excellence on LGBTQ Public Health at the School of Public Health. Multiple emerging efforts across Harvard are focused on LGBTQI+ research, advocacy, and education.
And that gives me hope—not just because we’ve built something but also because we’re now in a position to sustain it.
And then, of course, the hope comes from working with the activists.
I’ve spent most of my career in the academy—Harvard has been my base. But to be in a community with activists who are doing this work on the ground, often at great personal risk, and to support and learn from them has been one of the greatest honours of my life. Their courage, imagination, and persistence are what keep me going.
But I’m also a movement person. I’m a community organizer. I’ve done a lot of movement work and organizing in my life. So, I’ve always worn the activist-scholar-teacher hats and do my best to juggle them meaningfully and integrated.
It feels good to be in this context. I teach, and I care deeply about teaching. I love learning as part of that process. One of the things that’s been amazing about working with these activists is witnessing the moments of hope that emerge in our conversations—those moments of revelation where someone learns something new or gains language for something they’ve always known but never had words for.
That kind of connection—the dot-connecting—not just with ideas, frameworks, or theories but also with practices, strategies, and each other, is incredibly powerful.
There was a recent moment in one of the sessions of our online curriculum—our Foundations Curriculum—when someone said, “This work can be so lonely. It feels so good to be in a space where other people are experiencing the same things. They have the same dreams. They face the same struggles. But it feels better knowing we’re together.”
I responded by saying that social movements are political and moral work formations. They connect individuals—our isolated “I’s” and “I’s”—and transform them into bigger, collective “we are.” We’re trying to hold and create space in this program to arrive at that larger “we.”
Because many of us—myself included—have felt isolated or lonely in this work. And I don’t think anyone in our program has experienced that in some form. But in these collective spaces—whether in academia, a church basement, a community center, a drag show, or a club—wherever the “we” exists, hope lives for me.
I’m always searching for those places and trying to figure out how I can help create and sustain them.
Blum: I’ll add quickly that it’s a hard time. The backlash is real and global, and it’s easy to think things are not going well. But it’s the opposite.
When legislators and leaders push forward wave after wave of anti-LGBTQ bills, what they’re doing is acknowledging that something fundamental has shifted. That’s what we’ve been doing, and it’s working. And they’re scared—scared of this liberation, scared of the equality and visibility that LGBTQI+ people have been claiming and experiencing.
So, for me, that backlash is both hope and fuel. It’s evidence that we’ve made meaningful progress. And if we can meet that backlash with equal tenacity and courage, we’ll push through and reach the next level—where we win rights and secure and protect them for the long run, just as so many other social movements have.
I see the backlash as a testament—a sign that we’re on the right path. We just have to endure the hard parts of change, which always include resistance.
Jacobsen: Diego and Timothy, thank you both for your time today.
McCarthy: Awesome. Thank you for your time today. I appreciate it.
Jacobsen: I appreciate it, too. Take care.
Blum: Bye.
McCarthy: Bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/27
In a wide-ranging interview, Irina Tsukerman, Editor-in-Chief of The Washington Outsider, outlines a systematic reshuffling within the National Security Council during Trump’s second term. Unlike his first term, the dismissals are deliberate, driven by loyalty tests and distrust of experts. Seasoned professionals are being replaced by underqualified loyalists, leading to leadership gaps, cybersecurity vulnerabilities, and intelligence leaks. Figures like Laura Loomer, though fringe, gained influence, further destabilizing national security. The erosion of trust extends to international allies, threatening the integrity of intelligence-sharing frameworks. Tsukerman warns this ideological purge could cause long-term damage to U.S. global standing and operational coherence.
Scott Douglas Jacobsen: So today, we’re here with Irina Tsukerman. She’s the Editor-in-Chief of The Washington Outsider. So, yes, I wanted to talk about key National Security Council officials in the second Trump administration.
Many dismissals have been in this second term, especially within the first hundred days. It’s always strange to count time like that—first hundred days, sixty, or ninety—it feels a bit arbitrary, like counting half-years as an adult. But what is the strategic rationale for dismissing National Security Council officials so far in this term?
Irina Tsukerman: This second term differs significantly from the first because what’s happening now isn’t random. It’s very systematic. Outside sources are prompting events—I’ll get to that moment—but overall, the approach is planned and strategic, unlike the more chaotic, reactive shuffling of personalities we saw in the first term.
In the first term, Trump didn’t fire many people who weren’t his own personal appointees. He chose not to fill many appointed positions, especially in diplomacy, but he didn’t mass-fire entire categories of personnel.
Now, however, he’s systematically targeting intelligence agencies. He’s calling them out directly. This process is both distinct and interconnected. First, there’s the broader emptying of personnel from general intelligence agencies. This included a buyout plan, which offered eight months’ worth of back pay to anyone willing to leave voluntarily. Those who stayed and fell into specific categories identified by the administration were then subject to unceremonious dismissal.
That aspect was framed as an efficiency measure and included administrative staff, technical personnel, and intelligence officers. So, it was a combination of things: first, a claim of improving efficiency by eliminating duplicative roles across major agencies; second, an attempt to purge what they consider the entrenched “deep state” within intelligence services.
That’s one major component. The NSC shake-up is slightly different but tied to another long-standing trend: loyalty tests. Trump and his close circle have applied these tests since he took office. What we’re seeing now is an extension of this approach—expanding the expectation of personal loyalty across the federal government, effectively redefining national security policy around it.
Unlike in the first term, where we saw more dramatic firings of high-profile figures like John Bolton and Rex Tillerson, this term is about building a structure where personal loyalty to Trump, rather than institutional or constitutional loyalty, becomes the foundation of U.S. national security.
The reshuffling in the second term is more insidious. It systematically sidelines qualified experts—not necessarily the top names you hear about in the news but the actual subject matter experts. These people do the core work.
We’re seeing the rise of political appointees with little to no national security experience. And that lack of knowledge has, disturbingly, become almost a qualification. The underlying logic in these circles—driven by a paranoid worldview—is that individuals who do have expertise may have been “hijacked” by the so-called deep state or maybe disloyal because they have institutional knowledge and competence.
By contrast, someone with no skills or experience owes their entire position to the Trump administration. They must remain loyal because, without Trump, they would not be there. That’s literally the rationale behind some of these staffing decisions.
This shift has raised serious alarms about the future of U.S. diplomacy and national security, both domestically and internationally.
Jacobsen: And what about the broader implications for cybersecurity and intelligence?
Tsukerman: The most concerning impact is the growing vulnerability of U.S. intelligence systems, cybersecurity protocols, and global influence. Multiple concerning trends compound this. First, efforts have been made to extract vast amounts of data for unclear purposes. Second, unsafe cybersecurity practices are emerging, even at the highest levels.
For instance, just last week, there was a reported case in which Elon Musk reportedly modified a cybersecurity protocol that allowed a Russian-linked entity access to sensitive systems, resulting in what could be a massive security breach.
We still do not know how that story will unfold. Still, we know widespread concern about how sensitive data is handled and how cybersecurity protocols are being weakened under current leadership.
Jacobsen: So when it comes to well-known figures, who stands out?
Tsukerman: One notable case is Timothy Haugh. He’s a U.S. Air Force general recently appointed by President Biden as the head of the NSA and U.S. Cyber Command. He has been dismissed. There is speculation and concern about the political targeting of career professionals like him. His distinguished service in intelligence and counterterrorism has earned him respect across the aisle, including from many Republicans in Congress.
The fear is that there is a growing pattern—an administration preference for personal loyalty over expertise.
His career exemplifies professionalism and meticulous intelligence work, which some perceive as “too establishment” or out of sync with the populist, anti-establishment rhetoric from certain corners of the administration.
His hypothetical removal would not be an isolated event—it would be part of a broader trend in which highly experienced professionals, particularly in intelligence and security roles, are replaced by those who echo the administration’s messaging.
To prove their loyalty, it is no longer enough for officials to avoid leaks and perform competently. Increasingly, they are expected to parrot the rhetoric and mirror the ideological tone set by the administration’s top—even if it is not formally part of their role. Unless someone operates entirely in the background, they must actively demonstrate their alignment.
The official in question had served in various roles at the Department of Homeland Security and the FBI. He was known for his commitment to intelligence, integrity, and protecting U.S. national security from foreign threats. However, he was also a pragmatist—and that pragmatic approach increasingly clashed with the internal atmosphere at the White House, which had become marked by growing paranoia and distrust of traditional expertise.
This wasn’t just limited to the national security sector. Similar patterns could be seen in agencies like the Department of Health and Human Services. It was part of a broader trend. Individuals who were once respected, experienced professionals became casualties of what I would call a political purge—one that prioritized loyalty and ideology above competence and experience.
That particular dismissal and the firing of six National Security Council staffers—all considered competent, pragmatic, and level-headed—did not happen accidentally, randomly, or in isolation.
It stemmed from a bizarre and frankly alarming incident involving Laura Loomer, a well-known 9/11 conspiracy theorist.
Laura Loomer never held an official position with the National Security Council, thankfully. She is a fringe writer and political activist who calls herself a journalist. However, “social media personality” would be a more accurate description. She has a long history of promoting unfounded conspiracy theories and, by her own accounts, has struggled with mental health issues.
Jacobsen: And she gained influence during the second term?
Tsukerman: Surprisingly, yes. She emerged as a bizarre but increasingly visible figure during Trump’s second presidential campaign and continued gaining proximity to key figures. She began appearing at campaign events and became a symbolic voice for a particular ideological faction.
She is now 32 years old and rose from the margins of the internet as an online provocateur. She often promoted extremely outlandish and baseless conspiracy theories—some so fringe that, under normal circumstances, they would have rendered her persona non grata in any serious media or political circles.
But that’s no longer the case. Platforms like Elon Musk’s X (formerly Twitter) and other pro-Trump media ecosystems have given her a new stage. Her unhinged rhetoric—centred on accusations of government corruption and the so-called “deep state”—was entirely devoid of substantiated evidence.
To be clear, legitimate government corruption does exist, and we should address it through proper investigative and legal means. But Loomer promotes a world of fiction—an alternate reality fueled by paranoia and misinformation.
Her growing influence in Trump’s inner circle is disturbing. Sometimes, I wonder if her presence was truly influential or was being used as a cover—a mouthpiece for ideologies already brewing within the administration. Either way, the fact that her rhetoric helped shape or justify real staffing decisions is deeply troubling.
But Loomer’s vocal support for Trump’s populist agenda and her penchant for spreading disinformation made her a frequent and convenient ally for those in the administration who viewed professional national security experts with disdain. That contempt resulted in the unceremonious dismissal of several qualified staffers.
The rise of figures like Loomer has been deeply problematic. It encourages an atmosphere of suspicion and hostility toward intelligence agencies, diplomatic services, and other professional institutions—rather than fostering dialogue, reform, or strategic reorientation.
Of course, any administration will have individuals whose views conflict with the president’s agenda, and replacements are sometimes necessary. That is a regular part of governance. But what we are seeing here is categorically different. This is not about political disagreements—it’s about eroding the foundations of evidence-based governance.
Loomer’s presence exacerbated Trump’s growing distrust of experts and analysts, driving the administration further from fact-based decision-making. The more Trump embraced voices like hers, the less he relied on the extensive networks of national security experts—including many loyal conservatives who supported his policy goals.
That left the United States more vulnerable to global threats and internal instability. In one alarming incident, Loomer reportedly arrived uninvited at the White House and met with Trump. After that meeting, she allegedly voiced concerns about disloyalty within the National Security Council. Soon afterward, six NSC staffers were dismissed.
When asked about the decision, Trump gave a vague response—saying things like, “Well, I listen to everyone… I respect people’s opinions.” This rhetoric aligned with his broader pattern of valuing personal impressions and emotional loyalty over institutional integrity.
Jacobsen: So, was she driving policy?
Tsukerman: That’s the question. I don’t believe she has real policymaking power. She could have been used as a stand-in or proxy by far more influential individuals within or adjacent to the administration. Trump appears to trust her—or perhaps she reinforces his instincts—which makes her a useful intermediary for advancing ideological goals.
What matters just as much as actual power is the optics. Her visibility shifts the Overton window—acceptable discourse on issues like national security. Even if she isn’t the one pulling the strings, her influence alters the political climate to facilitate dangerous decisions.
And if anyone wanted to weaken U.S. national security—whether a hostile foreign actor or someone with malign intentions—this would be a very effective way to undermine professionals, elevate loyalists, and reduce critical oversight.
Jacobsen: What is the impact of all this in the long term?
Tsukerman: At the end of the day, it puts national security at serious risk. The mass departure of seasoned professionals—including many people of colour—is not just the result of differing policy views. It reflects a broader trend of decision-making driven by ideology and personal loyalty rather than merit or national interest.
That is incredibly dangerous. The system becomes more vulnerable when a leader surrounds himself with yes-men, afraid to challenge flawed decisions, push back on incorrect information, or question poorly implemented policies.
The persecution—or prosecution, metaphorically—of experts stems from Trump’s belief that many institutions, including the national security apparatus, are inherently opposed to him. There is no evidence that General Timothy Haugh or the other dismissed NSC staffers acted in a way that undermined Trump’s goals. But they were removed nonetheless, caught in the tide of a loyalty-driven purge.
He accused them anyway. Trump is increasingly alienating himself from traditional sources of expertise by choice, which means that key positions are either left completely unfilled or are staffed with individuals lacking the requisite knowledge and experience to address critical issues. That creates a serious vulnerability that any adversary could easily exploit.
This trend is weakening the United States’ ability to respond to growing threats from adversarial state actors like China and Russia. It is also fracturing the coherence of U.S. foreign policy. As the White House becomes increasingly consumed by internal loyalty tests and political infighting—among individuals vying for power and Trump’s approval—national security practices, which once functioned as somewhat bureaucratic but effective machinery for maintaining global stability, are becoming fragmented and inefficient.
Ironically, decision-making is slowing down, not because of excessive bureaucracy but because no one is left with the authority, backing, or expertise to make critical decisions and act swiftly. That vacuum creates a system that is highly susceptible to manipulation—by outside actors like foreign adversaries or even by internal operatives with their own agendas.
The ideological shift away from professionalism toward political loyalty has made U.S. systems more vulnerable to cyber espionage by China, disinformation campaigns from Russia, and other forms of political and financial exploitation. The internal fragmentation creates openings for the exploitation of internal divisions, weakening the country’s defence infrastructure from within.
And here’s the ultimate irony: all these internal loyalty tests helped create the conditions that led to the Signal Leaks Scandal, often referred to as Signalgate. This reshuffling—the removal of competent staff and replacement with ideologically loyal but unqualified individuals—laid the groundwork for one of the most serious breaches of classified intelligence in recent history.
Jacobsen: Can you elaborate on the leak and what happened?
Tsukerman: Trump had long accused his staff of leaking information returning to his first term. But in this most recent case, he alleged that intelligence about internal communications—signals intelligence—was revealed through a chat group that an Atlantic journalist infiltrated.
Trump claimed the journalist had been invited inadvertently and that it was the fault of several staffers with ties to HECSES—a loosely affiliated internal group. Ultimately, three NSC staffers were arrested in connection with this incident. One was a deputy chief of staff who was quietly reassigned to another agency. The other two remain under investigation.
However, there’s no public evidence that they leaked classified information beyond what eventually surfaced in the media due to infighting between journalists and national security officials. Despite this, those three individuals became scapegoats.
Meanwhile, others—including figures like Waltz, Hegseth, Gabbard, & Ratcliffe who were reportedly responsible for serious breaches of security protocols—have not faced any consequences. They retained their positions, were not publicly reprimanded, and avoided accountability. They could even shift the blame to others, protecting themselves at the expense of those without involvement.
This left the Office of the Secretary of Defense with virtually no senior staff to implement or execute policy, adding to an already chaotic atmosphere inside the Pentagon and the broader national security apparatus.
So now, we find ourselves in a situation where the very administration that has long been accused of undermining national security is operating in an environment where leaks—both real and fabricated—are proliferating at an unprecedented rate. The structures that once maintained order and security are now in disarray.
In the case of the signal leaks, that incident became a public story. However, in other situations, we deal with leaks that point to serious internal security failings that are not adequately addressed through official channels.
Some of these are quasi-official leaks, meaning people within the system leak information not out of malice but out of desperation. They are unable to get the attention of their superiors to implement the correct protocols or address significant security concerns. So, ironically, they turn to the media—not because they want to undermine national security but because they are trying to protect it.
These individuals are, in effect, acting as whistleblowers. They are revealing the administration’s failures because there is no functional internal process to report and resolve those issues discreetly. If proper oversight mechanisms were in place—and if senior officials were competent, experienced, or even open to fixing problems—these leaks would not be happening.
Jacobsen: So it’s a breakdown of internal systems?
Tsukerman: This is the environment that has been created. Trump has been paranoid about leaks since his first term. At that time, he viewed them as evidence of a so-called deep state conspiracy to undermine his agenda. But the reality is more nuanced.
Yes, there were leaks under Trump. However, there were also leaks under Biden—from individuals who were not Trump supporters but who opposed Biden’s policies for being too centrist or insufficiently progressive. These people were often far to the left of Biden himself. That historical context fuels Trump’s paranoia: He sees leaks as proof that the government is inherently disloyal or corrupt.
While that view is not entirely irrational—leaks can indicate dysfunction—the way he chooses to address the issue is counterproductive. Instead of reforming internal processes or improving oversight, he replaces experienced professionals with loyalists, which worsens the situation.
The irony is striking: his actions to prevent leaks are contributing to the security failures that lead to more leaks. This self-reinforcing cycle further destabilizes the administration and damages the United States’ global credibility.
Jacobsen: How does this impact national security?
Tsukerman: These leaks—whether officially sanctioned, unauthorized, or somewhere in between—not only embarrass the administration but also harm the U.S.’s standing on the world stage. Foreign intelligence services, particularly Russia and China, exploit the situation.
The structural vulnerabilities created by this breakdown in process, trust, and professionalism have led to significant consequences. Chinese cyber operations, in particular, have capitalized on this dysfunction. China has leveraged its cyber capabilities to infiltrate U.S. government systems and private corporations.
They view U.S. cybersecurity infrastructure as significantly weakened—an unfortunately inaccurate assessment. The erosion of influence and authority among seasoned national security professionals has left significant gaps in defence, and these gaps have been exploited by both formal and informal Chinese actors, including hackers and intelligence operatives.
As a result, China can carry out cyber espionage campaigns with relative impunity. The combination of internal disarray and external threats is dangerous, and it is undermining U.S. resilience at a time when we can least afford it.
Just last week, in a tit-for-tat maneuver, China openly retaliated against the United States following a reported National Security Agency (NSA) operation that allegedly infiltrated secure Chinese government systems during the Asian Games—a regional equivalent of the Olympics for Asian countries.
In response, China publicly “burned” three NSA officers, naming them and accusing the U.S. of undermining China’s cybersecurity. This was particularly notable given that China’s cyber operations regularly target U.S. systems. Their retaliation, while framed as defensive, was part of the ongoing cyber warfare dynamics between both countries.
That is just one aspect of the broader China–U.S. cyber hostility. But another equally concerning aspect is the systematic dismantling of anti-Russian cybersecurity protocols within the U.S. government. This is not happening by accident, it is not a bureaucratic oversight, and it is a deliberate, high-level policy decision.
Jacobsen: They’re dismantling those protocols formally?
Tsukerman: Yes. Officially and formally, anti-Russian cybersecurity operations are being scaled back or dissolved across the Department of Defense and intelligence agencies. It is another disastrous consequence of the recent reshuffles in national security leadership.
This raises a critical question: What does all of this say about the current integrity of the U.S. security apparatus, and where is it heading?
It is difficult to fully assess the extent of the damage without a comprehensive review. Unfortunately, no one seems to be in a position—or willing—to make that assessment. The Office of the Director of National Intelligence (ODNI), for example, has been more focused on budgetary issues than operational capability, and even then, it lacks the specialized expertise to evaluate strategic security breakdowns properly.
But judging by observable outcomes, the impact is already quite severe. The mass firings and resignations of key staff—including those responsible for executing complex intelligence and defence operations—are taking their toll. We do not yet know the exact number or nature of the personnel losses, but what we can see from the top-level dysfunction is deeply troubling.
We have a Secretary of Defense operating without a whole staff. Top national security officials are making questionable and, at times, damaging decisions, ignoring basic safety and intelligence protocols. Meanwhile, highly competent and dedicated professionals are either leaving or being forced out—many have yet to be replaced.
Jacobsen: So, who’s running the show?
Tsukerman: That’s the terrifying part. In many cases, no one knows. We are seeing leadership gaps in critical areas like the NSA, where no director is in place. These positions are left vacant or filled with temporary acting officials who may not remain in place long.
This creates a massive vulnerability. Foreign intelligence agencies—especially those from adversarial countries—track these developments closely. Personnel monitoring is a significant part of their job. They look at who is in, who is out, and who holds what position. It is fundamental to their infiltration strategy through social engineering or direct hacking efforts.
When they see key U.S. positions left vacant or handed over to underqualified loyalists, it sends a signal: the system is unstable. The United States appears to be operating without sufficient staffing, subject-matter expertise, and robust security protocols or frameworks to manage the threats we face.
Jacobsen: So, from a foreign intelligence perspective, is it open season?
Tsukerman: In many ways, yes. We are dealing with a combination of political purges, loyalty tests, and leadership gaps compromising national security at a structural level. It is a dangerous situation—one that is already being exploited. The impact of these developments extends beyond adversaries—it also affects our allies, particularly within the Five Eyes alliance. This is the core intelligence-sharing network between the United States, the United Kingdom, Canada, Australia, and New Zealand. It has long been regarded as one of the most effective and trusted cooperative frameworks in the world, especially in counterterrorism, cybersecurity, and global surveillance.
Now, that trust is eroding. There have already been public and private complaints from allies, including unusual remarks from UK intelligence about specific U.S. officials. One name mentioned is Tulsi Gabbard. However, it’s important to clarify that she was confirmed as the Director of National Intelligence (DNI). So, there may be confusion or misreporting on that front. Still, the broader point stands: U.S. allies are voicing concerns about the competence and reliability of current leadership within American intelligence.
When top-level officials are reckless, inexperienced, and lack the judgment or background to manage complex operations—and when they are not supported by skilled, experienced personnel beneath them—the result is a weakened national security apparatus. That instability puts U.S. intelligence at risk and the sensitive, shared intelligence entrusted to us by our allies.
Jacobsen: So it’s not just about America—about global trust and cooperation?
Tsukerman: It creates a ripple effect. Shared intelligence operations become vulnerable. Protocols get broken. Operations get exposed. These structural weaknesses cannot be fully understood unless you’re working inside those agencies and witnessing the deterioration firsthand.
Among our closest allies, there is a growing concern that the United States can no longer be considered a reliable partner. And it is not just ideological discomfort—it is practical and operational. If your senior staff consists primarily of political loyalists with no relevant qualifications, the actual quality of intelligence will decline. Oversight becomes nonexistent or is conducted by individuals who do not understand what they oversee.
This damages the integrity of U.S. intelligence and frays the trust our partners once had in us. I am not just talking about the formal frameworks of cooperation—I’m talking about the intelligence itself: its reliability, sourcing, and handling. Partners will begin withholding critical information if you cannot guarantee that sensitive material will be handled appropriately. And who could blame them?
There’s also increasing concern that, with U.S. leadership becoming more unpredictable, intelligence shared with us might be misused, mishandled, or even inadvertently exposed. These chaotic, ideology-driven reshuffles raise the risk that U.S. agencies could become a weak link, endangering not just our operations but also our allies—such as undercover agents and field officers embedded in high-risk environments.
Jacobsen: Here’s my final question. Given the current trajectory, what will the standing of the United States be at the end of this administration’s four-year term? Is there any historical precedent for countries rebuilding trust with their allies after such a significant breakdown—not just in intelligence but also in trade, economics, and diplomacy?
Tsukerman: That’s a profound and essential question. Trust is one of the most challenging things to build, straightforward to break, and exponentially harder to repair. That said, there’s so much strategic interdependency between the U.S. and its closest allies that some degree of cooperation will persist—especially at the professional and operational levels—even through political upheaval.
However, long-term damage will need to be repaired. When this administration ends, a thorough reassessment will be essential. That includes rebuilding not just personnel but frameworks, protocols, and confidence.
We will need to offer strong guarantees and structural reforms to show that a breakdown of this scale cannot happen again. Only then can we regain our allies’ trust and reposition the United States as a dependable leader in global security.
The United States has made comebacks before—and so have other countries. Take the Edward Snowden scandal, for example. That leak exposed highly sensitive intelligence operations, not just from the U.S. but also involving its closest allies. It caused a public backlash, diplomatic strain, and internal reassessments of intelligence-sharing protocols.
There was much grumbling, international criticism, and calls for reform. But eventually, the dust settled. The Five Eyes alliance and other security partnerships resumed their cooperative roles—more or less back to business as usual. Yes, there were adjustments. Some trust was lost. However, the underlying infrastructure of cooperation survived because it had long proven its value.
What makes the current situation under Trump so different—so much more destabilizing—is that this is not a scandal caused by an individual leak or a rogue actor. What Trump is attempting is a comprehensive dismantling of the post–World War II security framework that has governed intelligence relationships between the U.S., Europe, Canada, and other allied nations for the past seventy-five years.
Jacobsen: So it’s not just disruption—it’s redefinition?
Tsukerman: Exactly. He is not just disrupting it—he is trying to redefine it from the ground up. He’s attempting to reframe and rebuild the entire intelligence apparatus of the United States based not on institutional integrity or operational excellence but on loyalty to him personally.
This is a seismic shake-up—far more sweeping than even major historical intelligence crises, such as the Church Committee investigations in the 1970s. That was a monumental moment of oversight and reform, but it was ultimately about accountability within the existing framework. It did not aim to destroy or purge the intelligence community itself.
What we are witnessing now is different. This is a deliberate attempt to purge and replace—not through a careful process of reform or transition, but through chaotic, politically motivated upheaval. And the replacements are not necessarily qualified. In many cases, they are chosen for loyalty over competence, which leaves critical security gaps and undermines institutional knowledge that has taken decades to build.
Jacobsen: Thank you for the opportunity and your time, Irina.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/27
Rev. Dr. Jennifer Hosler, a pastor and peace activist, speaks with Scott Douglas Jacobsen about her faith-based advocacy for Palestinian rights and opposition to Christian Zionism. Rooted in Christian liberation theology and nonviolent resistance, she critiques Mike Huckabee’s nomination as U.S. Ambassador to Israel due to his support for annexation, illegal settlements, and harmful theology. She highlights her presence as a prayerful witness at his confirmation hearing protest, emphasizing solidarity with Palestinian Christians. Hosler distinguishes between Christian Zionism forms, challenges biblical justifications for occupation, and calls for justice through responsible theology, peacemaking, and recognition of Palestinian self-determination.
Scott Douglas Jacobsen: Today, we are here with Rev. Dr. Jennifer Hosler. Rev. Jenn is a Christian pastor and peace activist rooted in the prophetic tradition of nonviolent resistance. She is a member of Christians for a Free Palestine. She has been a vocal critic of Christian Zionism and its role in enabling human rights violations against Palestinians. With a pastoral ministry and liberation theology background, Reverend Jenn is committed to solidarity with local and global communities. She was present at the disruption of Mike Huckabee’s Senate confirmation hearing to oppose his nomination and to advocate for justice, dignity, and self-determination for the Palestinian people.
Rev. Dr. Jennifer Hosler: And by “participate,” I just want to clarify that my role was accompaniment and prayerful witness and observation. I was not one of the official disruptors, but I was part of the group involved in the disruption.
Jacobsen: So, what motivated your presence at the disruption of Mike Huckabee’s confirmation hearing? What about his stances, in particular, justified this form of protest?
Hosler: Yes. I believe that Mike Huckabee is unfit to serve as the U.S. Ambassador to Israel because he promotes Christian Zionist theology, which is extremely harmful. This theology attempts to erase the Palestinian people and disregards the realities of modern-day Israel-Palestine. Huckabee has openly supported the unilateral annexation of the West Bank and claimed there is no such thing as a Palestinian—a claim that is both historically inaccurate and deeply offensive, especially to Palestinian Christians in Bethlehem and elsewhere.
He also supports illegal Israeli settlements in the occupied West Bank and East Jerusalem, which are considered violations of international law under the Fourth Geneva Convention. These settlements contribute to the ongoing displacement of Palestinians—a process many human rights organizations describe as ethnic cleansing. Huckabee has participated in events supporting these settlements and has appeared at ribbon-cutting ceremonies for settler-run tourism centers, including in the Palestinian neighbourhood of Silwan in East Jerusalem.
I have seen the impact of this firsthand. Last year, I joined a Christian solidarity delegation to the West Bank and East Jerusalem at the invitation of Palestinian Christian leaders. We visited places like Hebron, where I witnessed the apartheid-like conditions imposed by Israeli military authorities and settlers. These include checkpoints, segregated roads, and the constant threat of violence and displacement against Palestinian families.
Recently, we’ve seen renewed violent displacement, including during Ramadan, when Palestinian communities have been attacked and homes demolished. This includes areas like Masafer Yatta, Bethlehem, and Silwan. Huckabee’s rhetoric—such as calling the West Bank by its biblical names, “Judea and Samaria”—serves to legitimize these actions and ignore the legal and humanitarian rights of the people living there.
At the disruption, you may have seen shirts we were wearing that said “All Eyes on Palestine,” along with an image of a pair of eyes. This image comes from a mural in the neighbourhood of Silwan—painted to depict the eyes of the blind man from the Gospel of John, chapter 9, where Jesus heals him and tells him to wash in the Pool of Siloam. That very site is located in Silwan, and the Israeli government, together with settler organizations like Elad, has been turning it into a tourist attraction while displacing the Palestinian residents living there—some of whom have been there for centuries.
Our goal was to bear witness to the harm caused by the Christian Zionist ideology Huckabee promotes and to call U.S. Senators to oppose his nomination. We cannot afford to put someone in a diplomatic position who advocates for violent theology and policies that perpetuate injustice.
And so Huckabee is committed to this—there is erasure of Palestinians happening in Silwan, and Huckabee has been there. People are being pushed out, homes are being destroyed, and Huckabee, as the U.S. ambassador nominee, approves of this. Rather than being a friend who holds others accountable—because the U.S. and Israel have very strong ties—Huckabee is not at all interested in accountability.
He is just interested in greenlighting whatever actions support his Christian Zionist theology, which is a warped view advocating for complete Israeli control of everything in the West Bank, Jerusalem, and Gaza, all for apocalyptic purposes. So I say—and many other Christians are saying—we need to open our eyes, and we need to stop Mike Huckabee from becoming the U.S. ambassador to Israel.
Jacobsen: Now, for those who hear the term “Zionism” and hear it mixed in with “Christian Zionism,” is the general premise of Christian Zionism support for the State of Israel primarily for the fulfillment of biblical prophecy and end-times events? Is that their core eschatology, grounded in superficial geopolitics?
Hosler: When I talk about Christian Zionism, I try to distinguish between what I call “Christian Zionism light” and “apocalyptic Christian Zionism.” I’ve been asked to explain this to different groups, and I came out of a Christian Zionist theology myself.
“Christian Zionism light” is a certain interpretation of Scripture. It conflates any mention of Israel in the Hebrew Scriptures or the New Testament with the modern nation-state of Israel, which declared independence in 1948. It treats those references as synonymous, automatically assuming that the biblical “Israel” equals today’s Israel and that this modern political entity is divinely ordained.
This interpretation lacks rigorous biblical theology. For example, one might see in Genesis that Abraham was promised land and blessing. Still, later in the Hebrew Scriptures, particularly in the prophetic books, there are clear conditions tied to God’scovenant with ancient Israel—justice, righteousness, right worship, and ethical behaviour. The Babylonian exile demonstrated that the covenant was broken, showing that land possession was not unconditional.
To claim that the present nation-state of Israel is the exact continuation of biblical Israel ignores the complexities of covenant theology and the injustices being committed today. Simply fast-forwarding to say “it’s the same” is misleading and deeply flawed theology.
Then, there’s the apocalyptic version—what some call dispensational premillennialism. This includes beliefs about the Rapture, a very new theology, only about 150 years old. According to this view, Jesus will return and take up the saved, and the rest of the world will endure a time of great tribulation.
A key part of this eschatology is the idea that all Jews must be in the land of Israel and that the entire land must be under Jewish control to trigger the Second Coming. So there’s this dangerous motivation to ensure Jewish dominance over the land—not because of support for Jews as a people, but because their presence is seen as necessary to achieve the “end times.”
This is deeply troubling. Many of my Jewish allies see this for what it is: treating Jews as pawns in someone else’s theological game. They find this perspective offensive and anti-Semitic.
This apocalyptic Christian Zionism is utilizing modern geopolitics and the untold suffering of millions to serve its theology. It is particularly egregious in that it denies the personhood of Palestinian Christians—Christians who have lived in the Holy Land since the time of Jesus—and who are now saying, “This is hurting us.”
These policies against Palestinians affect both Muslims and Christians. They are destroying lives. One of the greatest factors driving Christians out of Palestine is that life under occupation is unbearably difficult. It is not due to Islamophobia. It is not, as some fundamentalist Christians claim, that “Muslims are kicking out the Christians.” That is not true. It is the Israeli occupation that is damaging the Christian community in Palestine.
Jacobsen: Why was Silwan chosen as a focal point for the protest? You alluded to some of this earlier.
Hosler: Silwan was chosen as a focal point because it is a powerful example of how Israel is using archaeology and biblical tourism as tools against Palestinians. This neighbourhood, which is sacred to Christians, Muslims, and Jews alike, is being transformed through weaponized heritage projects.
The excavation in Silwan and the Pool of Siloam is adjacent to the so-called “City of David,” which functions essentially as a biblical theme park. Under the guise of creating green space for biblical tourism, Palestinian homes are being slated for demolition, rezoned, and actively destroyed.
I have witnessed this in Silwan. Many groups have worked to raise awareness about it, including by painting eyes all over the neighbourhood—symbolizing that the world is watching. We thought this was particularly poignant: God sees what is happening.
In John 9, Jesus opened the eyes of the blind man at the Pool of Siloam. We are praying, hoping, and acting so that the world’s eyes may also be opened to the injustices taking place in Silwan, Jerusalem, the West Bank, and certainly Gaza.
Jacobsen: Protests are often ripe for misinterpretation—both in benign ways and by bad actors. How has this protest been misunderstood either innocently or malevolently?
Hosler: That’s a great question.
Jacobsen: Because I think—even within the context of what we were discussing—there are multiple interpretations of terms like “Zionism.” You referenced “Christian Zionism light” and the more apocalyptic eschatology of Christian Zionism, which many Jewish allies view as anti-Semitic. Then there’s a separate layer: regular geopolitical Zionism going back to the 1940s, like the idea of a two-state solution.
So when people hear “Zionism,” whether in a theological or political context, many are misinterpreting what you’re saying. And that leads to blowback and forces you to explain yourself repeatedly.
Hosler: I think some of the misunderstanding—maybe in a benign or even benevolent way—comes from people assuming that we’re attacking someone’s theology. I saw something suggesting we were attacking Mike Huckabee’s specific theology. I think it’s more helpful to illustrate that what we’re trying to show is the danger of when a radical theology with geopolitical implications gains power—power that impacts the lives of thousands, even millions.
If someone wants to hold beliefs aligned with “Christian Zionism light” or even apocalyptic Christian Zionism, that’s their personal choice. I would even be open to having conversations about what drew me out of Christian Zionism. However, the real issue is when those beliefs are combined with institutional power. That’s what’s most problematic.
So the misunderstanding is less that we are attacking theology itself and more that we are challenging the permission to wield great power with that theology—especially the power of the United States. That kind of power, when aligned with this theological worldview, effectively greenlights human rights abuses, greenlights the complete annexation of the West Bank and East Jerusalem, and pushes people from their homes.
In his hearing, Huckabee said something along the lines that full Israeli control would be acceptable because “things are okay right now.” I’m paraphrasing, of course, but things are not okay right now. That’s why we’re raising warning flags.
Some people may label that as “attacking.” Still, we are trying to do this through nonviolent means to demonstrate the problems of empowering a theological worldview through American diplomatic and political power. That is very troubling to us.
As for malevolent misinterpretations, I haven’t encountered many. I suppose some people could say that we’re “anti-Israel.” But I am not anti-Israel. I want justice, well-being, and wholeness for all Israelis and all Palestinians.
So, a reasonable interpretation would be that I care about the well-being of all people. I am working for justice and to end systemic causes of violence—for everyone. I have little to say about malevolent misinterpretations because I haven’t seen them arise from this particular action or others.
Jacobsen: What is the significance of the eyes of the blind man?
Hosler: Thanks. Yes, I spoke about this a little earlier. In the Gospel of John, chapter 9, a man comes to Jesus for healing, and Jesus tells him to go and wash in the Pool of Siloam. He does, and the religious leaders become upset because it is the Sabbath.
Jesus had put mud on the man’s eyes and told him to wash, and when he did, he was healed. But the religious authorities say that Jesus could not have been from God because he “didn’t keep the Sabbath.” They attack both Jesus and the man who was healed.
The significance of the eyes from the Pool of Siloam—the eyes of the blind man—is to highlight both the sacredness of the land and the need to open the eyes of the world to the injustices happening there. It is a call to bring healing to a place that is wounded and under daily assault.
I was in Silwan in February 2024. On Valentine’s Day, the home of a community leader—who had been meeting with U.S. State Department officials and diplomats from around the world—was targeted for demolition. He was given the choice: demolish it himself or be charged by the Israeli government for its destruction.
Fakhri Abu-Diab, the chairman of the Al-Bustan Residents Committee of Silwan, had his home unilaterally rezoned by Israeli authorities as “green space.” It was then forcibly demolished.
So, our goal with this symbolism—the eyes—is to connect people with the biblical story and the present reality. We need our eyes to be opened. We cannot pretend everything is well in Israel. There are serious injustices taking place, and too many people gloss over them by saying, “Oh, it’s the Holy Land” or “The land of the Bible.”
And it is the land of the Bible. But tragically, people are using that biblical connection to displace, evict, and destroy the lives of others. We want to raise awareness about that.
Jacobsen: How did your church community respond to your involvement in the protests?
Hosler: My church community has been very supportive. I pastor in the Church of the Brethren, a historic peace church tradition. Our theology and practice are deeply rooted in peacemaking.
We understand nonviolent direct action—including civil disobedience—as one of the tools we can use to bring about justice and positive change, so there’s no theological tension for us. My specific role is as Minister of Christian Social Justice and Peacemaking. That role includes a mandate to engage in active peacemaking, which can take many forms, including protest.
My congregation supports this work. We also look back to the origins of our tradition. The Church of the Brethren was founded in 1708 in Germany. At that time, members began baptizing one another as adults—even though they had already been baptized as infants. That act of adult baptism was itself a form of civil disobedience. It was considered treason against the state, which did not recognize adult baptism as legitimate.
Jacobsen: Did any critics say that the protest was disruptive or disrespectful?
Hosler: I didn’t see any particular phrasing that described it as disrespectful. It was disruptive—we interrupted his hearing and spoke out during his remarks. That was the point: to raise attention to the issue. Unfortunately, our elected leaders are not seriously pushing back or truly listening to constituents.
There has been a significant amount of public concern. I know of multiple Christian and Jewish groups—and others—raising serious objections to Mike Huckabee’s nomination. So yes, the action was disruptive. Disrespectful? I haven’t personally heard that interpretation.
Jacobsen: Is there anything that you agree with Mike Huckabee on? I know it’s not always black and white, so I want to offer space for nuance.
Hosler: I appreciate the question, but I can’t answer that meaningfully right now. I’ve mostly been exposed to their beliefs and policies that I find deeply problematic. We must agree on something, but I haven’t done the research to say for sure. I’ll respectfully decline to answer that at the moment.
Jacobsen: How does your faith inform your activism for the Palestinian right to self-determination, particularly in light of Israeli self-determination? So, the question is more about the universal ethic underlying this. The idea is that Israelis have their self-determination—something they are actively practicing—while Palestinians have been struggling for decades, due to state and other policy barriers, to realize that same right.
Hosler: I would say that my faith, especially having once identified as a Christian Zionist, really began to shift when I learned about Palestinian Christians. As Christians, we are called to care for all people—everyone is made in the image of God. However, New Testament scriptures also speak specifically about caring for fellow believers.
After college, I learned about the existence of Arab Christians—and specifically Palestinian Christians. I also learned about the Nakba, or “catastrophe,” the term Palestinians used to describe the mass displacement and violence in 1948. I came to understand the pogroms and military campaigns that occurred before, during, and after that year—attacks that violently uprooted Palestinian communities.
As followers of Jesus, we are called to stand with those who suffer and seek justice. That realization made me deeply concerned with the rights, dignity, and well-being of Palestinians.
In Luke 4, when Jesus gives his first sermon, he reads from the scroll of Isaiah: “The Spirit of the Lord is upon me because he has anointed me to proclaim good news to the poor… freedom for the prisoners… and to set the oppressed free.” That message is both spiritual and social—it directly ties faith to justice in the present world.
So, my Christian faith tells me I must care for Palestinians. As they work for recognition, justice, and restitution, I stand with them—particularly my Palestinian Christian siblings, but also with the broader Palestinian community seeking to right the wrongs done to them.
At the same time, as a Christian, I am deeply committed to confronting and lamenting the long legacy of antisemitism perpetuated by Christians over centuries. I work closely with Jewish congregations in Washington, D.C., and Jewish activists who advocate for justice in Palestine.
I am committed to addressing injustice wherever it appears—whether against Palestinians or Israelis. I believe that Palestinian safety is tied to Israeli safety. Working for the dignity, safety, and justice of Palestinians will help bring about security and peace for all people in the land.
Hosler: My faith gives me value and care for all people because all people are made in God’s image.
Jacobsen: Mike Huckabee in his stand for U.S. Ambassador to Israel. He is opposed to a two-state solution and supports Israeli settlements. He also favours using biblical terminology instead of long-standing geographical names—referring to areas like the West Bank as “Judea and Samaria.” As someone with more expertise in this area than I have, what is the central theological problem with applying terms like “Judea” and “Samaria” to contemporary geopolitical contexts?
In what ways is this explicitly problematic—not just in terms of contradicting international norms around the two-state solution and Palestinian self-determination—but also in terms of what seems, from the outside, like a misuse of biblical hermeneutics to force-fit a political agenda?
Hosler: Thank you. I think using language like “Judea and Samaria” is deeply problematic for several reasons.
In addition to contradicting the long-standing international recognition of the occupied Palestinian territories—West Bank, Gaza, and East Jerusalem—the terminology itself is deliberately weaponized. Israeli far-right ministers use these biblical terms because they want to assert ownership over the land and erase Palestinians from the narrative entirely. It is part of an ethnic cleansing framework framed in theological language.
When Mike Huckabee uses that same terminology, he’s effectively sugarcoating ethnic cleansing with biblical vocabulary. Just like in “Christian Zionism light,” where people read “Israel” in the Bible and assume that it automatically endorses modern political Israel, the use of “Judea and Samaria” plays a similar role. People hear those names and think, “Oh, that’s in the Bible—therefore, it belongs to Israel.” It subtly encourages people to ask, “What are Palestinians even doing here? Are there even people here?” That erasure is the goal.
One example of this dynamic is on Bethlehem’s outskirts, at the Tent of Nations. The Nassar family has owned that land for generations. They have legal documentation proving ownership and have been in court for decades defending their right to stay. It is one of the last remaining Palestinian hilltops in that area—Israeli settlements have taken over all the others.
Since October 7, the pressure has intensified. Settlements and outposts have crept closer and closer, and roads have been carved through the land. The Nassar family cannot improve their home—there is no water or electricity. Meanwhile, the surrounding settlements have full infrastructure. People have blocked and destroyed roads leading to the Tent of Nations farm.
This is part of a decades-long effort to displace Palestinians and expand Israeli settlements. If the U.S. ambassador—the top diplomat—uses the same language as far-right Israeli officials like Bezalel Smotrich and Itamar Ben Gvir, it legitimizes their goals. These officials are not subtle; they openly declare their intention to remove Palestinians.
So if the U.S. appoints someone who uses their language and shares their theology, it’s one more piece in a very dangerous puzzle—one that accelerates the ethnic cleansing of Palestinians from the land.
I dramatically object to Huckabee using that language—not only because it contradicts the long-standing terminology used by the international community—but because it uses my faith as a tool to harm people, including Christians like the Nassar family.
Jacobsen: I’ve done many interviews on this topic—with experts and everyday people—and I’m also working on a series about antisemitism. One example came up that I’d like to get your perspective on.
Let’s say you’re a 19-year-old Jewish student. You go to class, maybe join a gardening club at a university like Columbia. The campus environment is highly politicized around the Israel-Palestine issue. You identify as a Zionist, but in a general, cultural sense—you’re Jewish, you support Israel in some loose way. Still, you don’t necessarily support war or violence.
Still, you face backlash for simply being Jewish and expressing support for Israel in that basic way. A clinical psychologist I spoke with said that young people in that situation are approaching them in distress. They’re not political actors, but they’re being treated as stand-ins for an entire geopolitical crisis.
So this isn’t necessarily about left vs. right or a theological dispute—it’s more about how broad geopolitical waves ripple into individual lives. Would you have any message for someone like that—a young Jewish person facing personal antisemitic blowback for something far removed from their individual beliefs or actions? I don’t know if I am doing that justice, but I am describing what is coming my way.
Hosler: I hear what you’re saying. You mentioned “antisemitic blowback,” and for me, that phrase is unfortunately too vague to comment on meaningfully, especially in such a charged context.
You said the student isn’t necessarily involved in or supportive of specific actions. Still, when the term “antisemitic blowback” is used broadly, it becomes hard to discern what’s happening. Right now, there’s a troubling pattern of weaponizing the term “antisemitism” to conflate legitimate criticism of the State of Israel with hatred toward Jewish people. That’s dangerous because it dilutes the meaning of actual antisemitism.
I’m hesitant to respond without more detail because I can’t responsibly comment on the nuances of that student’s experience.
The Boycott, Divestment, and Sanctions (BDS) movement aims to apply pressure on businesses and institutions complicit in the Israeli occupation and the violence perpetrated against Palestinians. That said, BDS does not endorse the targeting of individuals on a personal level.
If someone, at a personal and interpersonal level, chooses not to associate with someone who strongly supports a government actively committing atrocities, that’s their choice. I don’t think that, in and of itself, is antisemitic. But again, I want to be cautious. Targeting someone because they are Jewish, regardless of their political views—that is antisemitism. That is a serious and terrifying reality; we must name and oppose it.
So yes, antisemitism is real and dangerous. But conflating Jewish identity with the policies of a state—any state—is not only misleading, it’s harmful to everyone involved, especially young people just trying to live and learn in peace.
It’s too hazy to comment on that in full detail.
Jacobsen: How do you think the message from the protest was received—both by the Senate and the broader public?
Hosler: I saw definite media interest, particularly around our Jewish allies who first protested and disrupted the hearing. They blew a shofar as part of their action, which was powerful and symbolic. Various media outlets picked up the Jewish-led disruption and the following Christian-led protest.
It was especially important for the media to see that Jewish voices were standing against Huckabee—not necessarily identifying as anti-Zionist, but speaking out because of the antisemitism they recognized in his theology and because of the injustice his ambassadorship would perpetuate. That nuance is important, and I want to be clear: one of the Jewish leaders, IfNotNow, does not identify as anti-Zionist, so I want to be accurate in naming that.
I think it was also significant that some outlets picked up on the Christian presence and message—that Christians were saying, “This form of Christianity is radical.” The theology Huckabee promotes—though it may not look radical in a small congregation or on a television program—has dangerous implications when it gains political power. When it can lead to the displacement of communities or approval of state violence, it becomes radical in a very real and dangerous way.
So yes, I’m encouraged that the media picked up on some of those aspects. I hope it continues to shape how the public understands the stakes of this nomination.
Jacobsen: Is there anything I haven’t sufficiently covered?
Hosler: I think you captured a lot—thank you.
Jacobsen: Is the Betarmovement even facing off with the ADL?
Hosler: Yes, and it was surprising to see that. The Anti-Defamation League—which, to be honest, many of my Jewish allies have criticized for not consistently living up to its mission—did call the Betargroup a hate group. That’s significant. Some say the ADL has misidentified or downplayed actual antisemitic threats while labelling legitimate criticisms of Israel as antisemitic. So, for them to call out the Betar group suggests that even they view it as a serious threat. It’s a wild moment.
Hosler: Great! Sounds good.
Jacobsen: All right. Thanks, Jenn.
Hosler: Take care, Scott.
Jacobsen: Bye.
Hosler: Bye.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/26
Venny Ala-Siurua, Executive Director of Women on Web, discusses the organization’s expansion into the U.S. in 2024 due to increasing abortion restrictions. Women on the Web, a Canadian nonprofit, provides telemedicine abortion services and combats digital censorship globally. Ala-Siurua highlights the challenges of online suppression, political hostility, and misinformation. She also addresses rising demand from countries like the U.S., Poland, and the Philippines. The discussion covers reproductive rights, the role of digital activism, and strategies for countering disinformation. The interview underscores the intersection of abortion access, digital rights, and human rights in an evolving global landscape.
Scott Douglas Jacobsen: Today, we’re here with Venny Ala-Siurua. She is the Executive Director of Women on Web, a Canadian nonprofit that provides online abortion services and directs global health information. With over a decade in the nonprofit sector, she specializes in health, social protection, and digital rights. Holding a master’s degree in international development, she has worked with international NGOs, grassroots organizations, and multilateral entities. Under her leadership, Women on Web has navigated online censorship and expanded access to safe abortion information.
She has expertise in digital rights and reproductive health, ensuring access to accurate medical resources while addressing restrictions through technology. Thank you for joining me on this delightful CSW69, Beijing+30, Resolution 1325 25th day.
Venny Ala-Siurua: Thank you for having us.
Jacobsen: Let’s start. So, how did Women on Web expand its services in the U.S. in 2024? Everyone is generally aware that things have become more challenging since 2022. How did you expand?
Ala-Siurua: Women on Web has been around for nearly twenty years. For the first fifteen or sixteen years, we never considered working in the U.S. At any given moment, our service has been available in nearly 180 countries.
We’ve always had a global mission, covering a broad range of geographies. The U.S. was not originally a focus. At the same time, we knew that similar organizations, such as Aid Access, launched its service in 2018. So, we initially believed there was no urgent need for our presence there. We remained focused on our global mission and the other 180 countries.
However, as you mentioned, the situation in the U.S. has become increasingly restrictive since 2022. In early 2024, we began evaluating whether we should expand our service to the U.S. in response to mounting legal and logistical barriers.
We have almost twenty years of experience operating in legally and politically hostile environments. We already had a well-established help desk infrastructure, the necessary technology, and the operational readiness to expand. So, we decided that July 1, 2024, would be the official launch of our service in the U.S. We recognized that, despite other telemedicine services and community-based support networks, there remained significant unmet needs.
With that in mind, we decided to bring our expertise, team, and services to the U.S. We officially launched less than a year ago.
Jacobsen: Now, Venny, with the increasing restrictions on access to a broad range of reproductive health services, there is a common but subtle misconception. When people discuss reproductive rights or similar services, they often focus on one aspect. However, the reality is that these restrictions impact a much broader spectrum of care.
When discussing these restrictions—especially in the past few years—could you break down what that means in practical terms? How should we understand the evolving landscape of reproductive healthcare access?
Ala-Siurua: What we saw at Women on Web is that, while we had never been open in the U.S. before July 1, 2024, we always had significant traffic coming from the U.S. regardless.
We noticed a spike in traffic and inquiries every time a legislative change occurred. For example, when Texas SB8 was introduced in 2021, we immediately saw a surge in visitors and people reaching out to us. However, at that time, we had to inform them that we were not serving the U.S. and direct them to organizations like Plan C or Aid Access. The same pattern occurred when the Dobbs decision was leaked and again when it was finalized. We have always seen people coming to us in moments of crisis, and we have deeply sensed the stress and panic they were experiencing.
We’ve had steady traffic from the U.S. for years, but we didn’t always know where those people ended up. We knew where we referred them, but we couldn’t track whether they could access safe services—or if they got lost in search engines that often provide misleading or inaccurate information. Many people searching for abortion care are misdirected to crisis pregnancy centers, which are not actual healthcare providers and often exist to dissuade people from seeking abortion.
Expanding to the U.S. was partly about being able to directly help the people who were already reaching out to us in moments of crisis. While we still refer people to other trusted services, we aim to ensure that those in need immediately receive the right information and support. We’re not always in the best position to help in every case, and other telemedicine services and community networks can provide support.
Jacobsen: The pain of losing something one already had is often much greater than the satisfaction of gaining it in the first place. The loss of reproductive rights and access to these services feels particularly painful because they were once available. What emotions do people express when they come to you, saying that these services are being restricted or eliminated where they live?
Ala-Siurua: First, I want to say how heartbreaking it is to witness, in real-time, people losing their fundamental rights. It has been devastating.
I’m based in Canada, so this issue feels very close to us. We are watching our neighbours lose access to essential healthcare, and the emotions people share with us are overwhelming.
As I said, many people are panicking. We saw our last major surge in inquiries after the 2024 election. Nothing had immediately changed in terms of laws, but people assumed the worst after the election results. There’s always a lot of fear and stress when people contact us during political uncertainty.
But not everyone is reaching out out of panic. Some people contact us because they are angry.
For example, we now offer advance provision of abortion pills—meaning people can order the pills before they need them. The demographic using this service differs from our standard clientele because these people have the financial means to purchase the pills in advance. Some are doing it as a form of resistance—they see it as a way to fight back against abortion restrictions. Others are preparing for themselves and their communities, ensuring that their friends, family members, and daughters will still have access if restrictions worsen.
So, while we see fear and disempowerment, we also see people reaching out from a place of empowerment—taking control of the situation and saying, “That’s enough.”
Jacobsen: What were the key factors behind the 30% increase in abortion seekers supported by Women compared to 2023?
Ala-Siurua: when our service grows, it tells a story about where abortion restrictions are headed and in what direction. A major increase was due to our expansion into the U.S. However, the U.S. wasn’t open for the entire year, and its growth has been gradual.
It wasn’t until after the 2024 elections that we saw a sharp increase in requests. But where else is this increase coming from?
There are countries in Europe, such as Poland and Malta, that have practically banned abortion and continue to restrict access. Poland has not fulfilled its promises to liberalize its abortion laws, and we still receive a significant number of requests from there. Additionally, we have seen a rise in requests from the Philippines, where access remains extremely limited.
These countries—the U.S., Poland, and the Philippines—have significantly contributed to the increase. Another factor is that Women on Web relies heavily on people finding us through search engines. We’ve had challenges with search visibility in the past. There have been times when we lost significant website traffic, leading to declining requests.
Of course, we know that the demand for abortion pills does not change overnight. The same number of people likely needed them yesterday as they do today. But search engines can quickly suppress our visibility, directly affecting how many people can reach us.
In that respect, 2024 was better. We were able to maintain our search rankings, which meant we were there when people needed us. Interestingly, we’ve also noticed that many people aren’t just searching for “abortion pills”—they are specifically searching for Women on Web. That’s key.
Search engine don’t rank us well for key-words like abortion pills but thankfully people also just search for “Women on Web” so they know our name (thanks to outreach) and know what they are looking for.
Jacobsen: One of the most significant pioneers of abortion access in Canada was Dr. Henry Morgentaler. He founded Humanist Canada and, as a secular humanist, was involved in various organizations locally and internationally.
One interesting approach is reading hate mail as a comedy—turning negativity into something humorous. Have you ever thought about doing the same? What kind of hate mail do you receive?
Ala-Siurua: Dr. Morgentaler was one of our first board members when we set up Women on Web nearly twenty years ago. Still, he was a huge part of our foundation and one of the reasons we exist today.
As for hate mail—no, I’ve never really considered making comedy out of it. But one email still makes me chuckle a little. The subject line just said:
“Burn in Hell.”
That was it—nothing else.
I don’t remember if there was any actual content in the email, but seeing that in my inbox alongside the usual subject lines like “Meeting Request” or “Follow-Up” was surreal. So, yes, I did get a laugh out of it. But I never really thought about sharing them more widely… until now. Thanks for the idea!
Jacobsen: You could make YouTube clips about this. Essentially, you’d be using humour to reduce the impact of the nonsense you have to deal with. People who send these messages aren’t necessarily bad, but they have unhelpful ideas. So, they send things that can be hurtful, but if turning it into humour gives them a second thought, that’s a win.
Ala-Siurua: That’s a great idea.
Jacobsen: What are the challenges in reaching subgroups of people, particularly navigating digital censorship and ensuring they receive accurate information from Women on Web?
Ala-Siurua: Oh, I love this question—thank you for asking.
There are very different situations in different places. Our website is censored in both Spain and South Korea, but for different reasons and under different legal frameworks.
In Spain, we received a positive ruling in 2022. The court decided that our website should be partially unblocked, meaning people could access it. However, the consultation page—where people seek help—would remain blocked. It was not the victory we had hoped for, but it was still a surprising step forward. The ruling even acknowledged the important role that organizations like ours play in society.
At first, we were excited about the ruling—until we realized that it is technically impossible to partially unblock a website without compromising user privacy. The only way for anyone to enforce this ruling would be to undermine the privacy of both our website and the people who visit it. That, of course, is unacceptable.
As a result, the website remains fully blocked. This situation highlights a larger problem: people who don’t understand technology or abortion access are the ones making legal decisions about both. The ruling may have been groundbreaking, but in practice, it is unenforceable. So, we continue to fight. We have exhausted all domestic legal avenues and are still appealing, but Women on Web remains blocked in Spain.
The situation is even more challenging in South Korea where are our appeals have been rejected and medical abortion medicines are not even registered in the country.
However, strategic litigation is not only about restoring access to our website. At this point, I don’t expect that South Korea will reverse its decision. Instead, we use this legal battle to raise awareness about the absurdity.
It is outrageous that people in South Korea cannot even access information about abortion. Even if we don’t win the legal case, we can bring attention to the issue and push for change in the long run.
The censorship of Women on Web is a fundamental human rights violation—it restricts people’s right to access information and their freedom of expression.
One of the more recent challenges we’ve faced—one that I hope we can turn into an impactful campaign—is that South Korea censored us again. This happened just over a month ago.
A mirror website that had been helping South Korean abortion seekers since the last round of censorship was discovered by the government—and promptly blocked. This is now our fifth website that they have censored.
The question remains: Does it even make sense for them to keep doing this? We have clear evidence that there is a demand for our services. Suppose people keep finding us and using our platform. Shouldn’t that force the government to reflect on whether it is providing timely, affordable, and accessible abortion services itself?
Instead of addressing the real issue, they keep playing this censorship game. But every time they block us, we launch a new mirror site. We’re on our fifth or sixth mirror and will continue serving people in South Korea until they block us again.
At this point, it feels like a cat-and-mouse game, but we feel stronger than ever. Every time they block us, we immediately launch another site. It’s no problem for us. And thanks to technological advancements and digital activism, people keep finding us.
This movement isn’t just about Women on Web—it’s about the solidarity of those who refuse to let governments dictate who gets access to reproductive healthcare. Despite everything, people continue to help each other, giving us hope.
Jacobsen: As a follow-up, many individuals and groups are passionate advocates for free speech. In U.S. terms, they talk about free speech; in EU, UN, and Canadian terms, they frame it as freedom of expression. People in libertarian and conservative circles tend to emphasize these rights the most. Have any of them ever reached out to you?
Ala-Siurua: No. Never.
Jacobsen: Not at all?
Ala-Siurua: No. It doesn’t happen.
Jacobsen: If any of them read this, they should reconsider.
Ala-Siurua: Maybe.
Jacobsen: If they looked at the principles behind their stance, they could see this as a free speech issue and offer support.
Ala-Siurua: This is 100% a free speech issue. But at the same time, we see that many so-called free speech advocates are perfectly fine with restricting certain words—like abortion—and finding all kinds of ways to regulate women’s health on the Internet. So, yes, they talk about free speech, but in practice, they apply it selectively.
Jacobsen: I don’t want to generalize too much. Still, within these circles, there will always be some exceptions—people who genuinely believe in protecting free expression across the board. If anyone like that wants to support us, they are more than welcome to reach out. Send us a friendly email—we’d be happy to have that conversation. What is the role of the MISO MISO Alliance? How does it strengthen workers’ rights movements in East and Southeast Asia—including some of the world’s most geographically and demographically dense regions?
Ala-Siurua: I would love for my colleague—our outreach coordinator from Malaysia—to answer this question. She would do a much better job than I would.
Miso Miso Alliance was founded in 2024 to unite safe abortion groups in East and Southeast Asia. The founding organizations provide and advocate for safe abortion care in Indonesia, Malaysia, the Philippines, South Korea, and Thailand.
“MISOMISO” refers to misoprostol, which is used for medication abortion. In some contexts, misoprostol alone remains more accessible due to legal and regulatory restrictions on mifepristone, which is often more politically contentious despite being part of the standard regimen for medication abortion.
The alliance’s main goal is to improve coordination among groups working on reproductive rights. Right now, global funding for reproductive healthcare is being cut, making collaboration even more crucial. This is the time for organizations to unite, break out of isolated efforts, and consolidate expertise and knowledge.
Women on Web hopes to contribute its research experience and programmatic knowledge as one of many members. A key strategy for change is documentation—conducting research, collecting data, and presenting evidence to demonstrate impact. This has been crucial in supporting local groups when advocating to policymakers.
Our role in the coalition is to provide support, but Asian organizations must lead the initiative. As an international entity with a global mission, Women on Web believes leadership should remain with the local teams and groups that best understand their contexts.
Discussions around reproductive rights have existed for decades, but progress is often slow due to persistent cultural and political barriers.
Jacobsen: Even now, mainstream discourse still frames abortion primarily as a “women’s issue.” However, this broader conversation about reproductive rights should also involve men. On one hand, men have a direct role in pregnancies, so reproductive rights should concern them, too. On the other hand, discussions often exclude male contraception, even though vasectomy is a highly effective and reversible option. Not everyone wants children. Not everyone sees a family in the traditional sense.
So, in the same way, marriage is not for everyone. It is, obviously, an intimate, personal, and individual choice. However, these other options should be part of a broader conversation. What have you noted in your professional discussions—with experts, including yourself—about expanding this conversation beyond its traditional, singular focus? That focus is legitimate because it centers on the person who carries the pregnancy, but what have you observed in terms of widening the discussion to include men in these two areas?
Ala-Siurua: As for male contraception, the studies have not advanced much because for example the side-effects of using male contraception have been considered inacceptable. These are the same side-effects that women have accepted as part of using contraception.
Male contraception is possible and double-standards here are glaring.
It’s the same as censoring ads for menopause and abortion but having no problem whatsoever to advertise Viagra that is actually a lot less safer to use than abortion pills.
Jacobsen: Following from the last question, what about abortion or the Turnaway Study?
Ala-Siurua: All the stories and circumstances that lead someone to need an abortion—the ones you were referring to earlier. There are many situations, and it is not just about women being careless. Abortion decisions are often made within families and relationships, shaped by economic and personal circumstances. Contraception can fail. Some people do not want more children. Others do not have the financial stability to support another child. There are as many reasons as there are abortions, and all of them are valid.
The Turnaway Study, it is a long-term study examining women who were denied abortions and comparing them to those who were able to access the procedure. The research followed these individuals for ten years, tracking their economic and personal well-being. It showed that the reasons women initially sought abortions—such as financial insecurity or domestic abuse—were often exacerbated when they were denied the procedure. Those who could not access abortion were more likely to experience worse economic conditions than those who were able to decide for themselves and their families.
I highly recommend reading the book based on the study. It is a difficult but important read. It highlights the experiences of those who had relatively straightforward abortion decisions—where they accessed the procedure easily and moved on with their lives, only being reminded of it when researchers followed up periodically. But it also presents many stories of women who were denied abortions and how that decision altered their lives and the lives of their families. Many could not achieve their aspirations or secure the future they had hoped for.
Jacobsen: One recurring theme—perhaps a takeaway from discussions at CSW, even in informal conversations at cafés—is the global backlash against reproductive rights. It varies by region, but the trend is unmistakable.
Whatever the major problem was before, it has only worsened. If we look beyond the United States, for example, some countries are not considered free. In some regions, political representation is declining. Others, femicide is rising. These trends indicate a regionally targeted, reactionary backlash.
We are probably only seeing the first wave of this backlash. It does not appear as focused as expected, considering that many of these groups have been very open about their plans and objectives. That is just one observation.
I also pulled up the Advancing New Standards in Reproductive Health (ANSIRH) fact sheet:
The Turnaway Study examined the long-term effects of being denied an abortion. It found that women who were turned away from obtaining an abortion faced economic hardship and insecurity lasting at least three years. Many of them remained in relationships with partners who were abusive or unsupportive. They were also more likely to raise their children alone, negatively impacting their well-being and development. In many cases, those denied abortions faced serious health risks as well.
So, from what I gather, when reactionary groups begin to focus even more directly on reproductive rights, global coalitions will be crucial.
Ala-Siurua: Yes.
Jacobsen: What are your thoughts on that? Is my assessment inaccurate, partially right, or completely wrong?
Ala-Siurua: You are right. Every time I hear about legislative attacks or changes that restrict reproductive rights, it feels deeply concerning. It makes me feel like some people do hate women—or, at the very least, show a deep disregard for our rights.
For example, even our newly appointed Canadian PM dismantled the cabinet for women and gender equality on his first day in office, it is quite scary. I have a seven-year-old daughter, and I often think about how she will feel as she grows up and starts understanding what is happening around her. I want to empower her, but at the same time, I do not want her to be afraid—because the reality is frightening. That is a difficult balance to strike.
These policies do show hostility toward women and our reproductive rights. But at the same time, I am eternally inspired by the reproductive justice and abortion rights movements. The coalitions already exist, and they are strong.
The current situation in the U.S., for example, is devastating. But we are not starting from scratch. The movement is resilient, creative, and defiant. People are taking huge risks to protect and advance reproductive rights.
I am not taking a major risk because I am in Canada, where my location relatively protects me. I can engage in this work in a way different from many activists in the U.S., who are facing much greater threats. I also feel inspired. People are more vocal, they are angrier, and they are becoming braver in expressing their feelings.
This has happened in other places as well—places where abortion was not a public topic of discussion, where it was only talked about when someone needed it, and often not even then because of stigma. But now, abortion has become a symbol of freedom. Even people not deeply involved in this work are starting to connect it to human rights, which is inspiring.
Ironically, this is not what those restricting reproductive rights intended. In attempting to curtail and strip away these rights, they have led more people to recognize that abortion is freedom—a basic, fundamental human right. Without abortion access, there can be no gender equality. It is the baseline for ensuring autonomy, and that realization is something we can build on once this current storm, hopefully, begins to settle.
Jacobsen: What would be your recommendations at the individual level? Institutional change is important—we can set policies, create initiatives that improve access to education and economic opportunities, and form organizations and coalitions, whether structured or loosely connected.
However, individuals also need to develop resilience. Whether they like it or not, they will face pushback. If someone lives in a small, hyper-religious town, for example, they will need strength to endure the hostility that comes their way:Good luck. That is just how it is. So, on a personal level, what strategies or protective measures—what “umbrellas” or “shelters”—can people weather this backlash? In some countries, people frequently use VPNs as a basic security measure.
Ala-Siurua: That is a great point. It makes me think about this from a slightly different perspective.
Of course, if someone comes from a small religious community, I would not necessarily suggest that they start openly debating these issues at the dinner table to see what happens. But I do recommend engaging in these conversations where possible.
I always do this with my family—to the point of exhaustion. They often react with, “Oh gosh, here she goes again.” But I keep talking because these discussions matter.
At the same time, people are getting savvier and smarter about protecting themselves. As you mentioned, VPNs are an important tool. We are seeing more and more people figuring out how to access information safely and securely. So, let’s start again from there.
Abortion pills are unstoppable. They have been made available to us once, and we will not give them up again. Fortunately, information is still spreading, and more and more people are becoming aware of their rights.
Rights are not privileges. They are ours, and we are going to reclaim them.
People are helping each other, and we see it happening daily—on subreddits, for example, where there are 30,000 messages a month. People share recommendations, advice, tips, and resources in real-time. This is an ongoing, active movement, and there is huge power in the community.
Thankfully, we also have the Internet, which connects us worldwide. There is a sense of global solidarity, where we can learn from each other. While your question was about individuals, movements also benefit from this interconnectedness. The Internet has made it easier for activists, advocates, and everyday people to share strategies and support.
At Women on Web, our message has been clear: We will not stop helping each other. There will always be someone ready to provide support. This is a community, and we will not allow politicians or courts to dictate what happens to us.
I feel this every day now.
Jacobsen: How do Women on Web support Ukrainian refugees in Poland?
Ala-Siurua: When the war broke out, we started seeing requests through our service.
Many people had fled to Poland, and we acted immediately.
We scaled up, ensured we were there, and were ready.
Abortion pills are unstoppable. They have been made available to us once, and we will not give them up again. Fortunately, information is still spreading, and more and more people are becoming aware of their rights.
Rights are not privileges. They are ours, and we are going to reclaim them.
People are helping each other, and we see it happening daily—on subreddits, for example, where there are 30,000 messages a month. People are sharing recommendations, advice, tips, and resources in real-time. This is an ongoing, active movement, and there is huge power in the community.
Thankfully, we also have the Internet, which connects us worldwide. There is a sense of global solidarity, where we can learn from each other. While your question was about individuals, movements also benefit from this interconnectedness. The Internet has made it easier for activists, advocates, and everyday people to share strategies and support.
At Women on Web, our message has been clear: We will not stop helping each other. There will always be someone ready to provide support. This is a community, and we will not allow politicians or courts to dictate what happens to us.
I feel this every day now.
People speak to each other, find us online, and share information. Last year, search engines and the Internet worked in our favour, allowing people to discover our services. But I believe a significant part of this comes down to chatter—people privately exchanging information, especially in places like the Philippines, where abortion is rarely discussed openly. Platforms like Reddit, which offer anonymity, provide a safer space for these conversations than Facebook, where people must log in with their real names and faces.
This has proven to be an effective way to raise awareness. In Malaysia, for instance, someone posted a testimonial about using our service in a Malaysian subreddit. It ended up being the most upvoted post of the year, with thousands of clicks. As a result, we saw a direct increase in people using our service. This kind of organic peer-to-peer sharing is powerful, and it demonstrates how people feel safer discussing these issues in certain online spaces.
Jacobsen: Martha brought something I was unaware of to my attention. Please clarify. There are reports that big tech companies—like Meta (Facebook and Instagram)—have been involved in censorship, shadow banning, or reducing the searchability and ranking of abortion-related content. Is that accurate? Have you observed this affecting abortion services or adjacent content?
Ala-Siurua: Yes, it is systemic and widespread. It impacts anyone working online to provide abortion services, disseminate information, or advocate for reproductive rights.
Last year, within a week, we had three accounts suspended—our South Korean, Latin American, and U.S. accounts. Thanks to Repro Uncensored and the protocols we built to handle these situations, we managed to recover them. But much content gets suppressed daily—content we cannot always intervene to restore.
People often think of technology as something that operates autonomously, but that is untrue. These platforms are designed and manipulated by people, and those people can alter how systems function. For example, last year, we discovered that if you searched for abortion-related terms with a typo on Bing, you would get the expected resources—Aid Access, the M+A Hotline, Women on Web, and others. But if you typed the search term correctly, you would get entirely different results—often leading with crisis pregnancy centers.
We raised this issue with Bing, and within a few days, the search results changed. Now, if you type “abortion,” Aid Access appears. Someone had applied a filter, and someone else removed it once it was brought to their attention. This kind of search result manipulation is happening in real-time, and it is affecting not just abortion-related searches but many sexual and reproductive health keywords as well.
Abortion is not classified as healthcare on many social media platforms. Instead, it is treated as a political issue, which is inaccurate and further restricts our ability to provide services and information. Digital suppression has now become an integral part of our work. You cannot have abortion access without digital rights. They are completely interconnected.
The Internet has become a crucial resource, especially in places like the U.S.—where abortion laws are rapidly changing—and the Philippines, where access is severely restricted or nonexistent. People rely on online networks to navigate these barriers.
I could rant about this all day, too.
Jacobsen: Big tech is tech bro-adjacent. Meanwhile, organizations and individual work like ours operate on shoestring budgets, whether we write stories, conduct interviews, or run advocacy efforts. Astonishingly, companies will invest hundreds of millions of dollars to suppress legitimate coverage while reproductive rights organizations struggle for funding. Another issue has come up, but we do not have time to explore it today fully.
This is relevant because, even in freer societies like the United States, we see a shift—not necessarily in a conservative direction, but in cultural emphasis. Powerful figures, often wealthy men, are increasingly vocal about the birth rate as a societal concern.
Maintaining sustainable population levels is a valid topic. Demographers and organizations like the UN have been studying this for years. Even a well-known expert, like the late Hans Rosling, has spoken about sustainable demographic trends, the premise is not inherently problematic.
The issue is how the conversation is framed. Discussions tend to focus on the meta-analytic, statistical output—the birth rate number—rather than addressing the complex web of factors that contribute to it. They overlook that real people are making these choices, which are deeply personal and life-altering decisions.
Instead of obsessing over a declining birth rate, the focus should be on why people make these choices. Under what economic, social, and political conditions are these decisions happening? It is the same argument when discussing abortion. Instead of just counting the number of procedures, we should ask why people are seeking abortions in the first place.
Those pushing restrictions should also examine their motivations. Why do they feel so strongly about controlling this particular choice? Why do they want to limit it now, in a contemporary context where we understand reproductive autonomy better than ever before?
So, what are your thoughts? What kind of feedback do you get from the community when they hear these overly simplistic arguments about such a deeply complex issue—one that is, at its core, about individual and family decisions?
Ala-Siurua: It is frustrating. It isn’t very pleasant. I remember hearing about a U.S. state—I cannot recall which one—where lawmakers suggested they could receive more federal funding if they increased their birth rate. It was so comically bad that it was almost unbelievable.
What makes it worse is that the people making these policy decisions—which have lifelong consequences for individuals and families—do not seem to understand why people seek abortions in the first place.
In The Turnaway Study, researchers asked a governor about this issue. They went to him and said, “Why do you think people have abortions? And his response? Oh, I never really thought about that.”
Imagine that. A person with political power over reproductive rights had never even considered the fundamental question of why people make these choices. Then, when pressed, he mumbled something vague about the economy and moved on. That was it. And I just thought, “Wow.”
It is a complex topic and should not be regulated or decided by courts or politicians. So far, things are relatively stable in Canada, where abortion is treated like any other medical procedure—similar to having hip surgery.
In Canada, abortion is regulated as healthcare, with no separate laws governing it, as it should be. We are talking about basic medical care, which should be the standard everywhere. Abortion is healthcare. It is far safer than many over-the-counter medications and procedures that are freely promoted on social media platforms—take Viagra, for example, which carries more risks than abortion pills.
And yet, abortion pills remain heavily restricted in many places. Even discussing them online is suppressed. It is deeply frustrating and humiliating that some policymakers—who lack medical expertise—get to control access to life-saving services.
Jacobsen: That should be a self-evident conclusion. Human Rights Watch has been clear on this issue. Even their old web pages on abortion have stated the same thing: “…equitable access to safe and legal abortion services is first and foremost a human right.” The data is equally clear—when abortion is criminalized, tens of thousands of women die every year.
Ala-Siurua: And that is just one consequence. In addition to unsafe abortions, maternal mortality rates have risen. The reality is that taking abortion pills is far safer than carrying a pregnancy to term, especially in places like the U.S., where maternal health outcomes are worsening. Many people do not realize this but are often shocked when they hear the facts. So, what is happening here? And why is this reality ignored in public discourse?
Jacobsen: This is exactly why even those who identify as pro-life should support pro-choice policies. Let me break it down in 30 seconds:
When abortion is outlawed, three things happen—maternal mortality increases, abortion rates increase, and injuries and deaths from unsafe procedures skyrocket. If the goal is to reduce abortions, the evidence-based way to do that is to legalize and regulate them. In countries where abortion is legal, the number of abortions gradually declines, maternal survival rates improve, and abortion-related injuries decrease because the procedures take place in safe, sanitary conditions. So, if you genuinely want to reduce abortions, pro-choice policies are the most effective solution. That is what the evidence shows.
Jacobsen: Do you want to add any other points before we wrap up the chat?
Ala-Siurua: This was a great conversation, and you asked thoughtful questions. If you haven’t already, check out the r/abortion subreddit. It is one of the most active spaces where people share experiences, resources, and support.
Women, many organizations, and other abortion services rely on this community. When we cannot answer a question—especially for people from the Philippines, who are often quick to seek help—they turn to the subreddit. Digital communities like sub-reddit are supporting several other services out there who are not open and available 24/7.
People go to Reddit to ask questions and seek guidance from the community. It has become a crucial piece of the larger movement.
Jacobsen: It is good that they moderate it well. You do not see ads for pills or sketchy services popping up.
Ala-Siurua: The moderators keep it clean. If something inappropriate appears, it is removed immediately. They are online all the time. They run a small but incredibly effective operation.
Jacobsen: Has anyone done a statistical analysis of the types of queries posted? That would be interesting.
Ala-Siurua: Possibly. The Executive Director, Ariel, might know more but is very busy. She has an incredible amount of knowledge—it’s next—level. She has seen everything. When people have nowhere else to turn, they go there.
Ala-Siurua: Thanks for the great interview.
Jacobsen: You are welcome. Thank you for the compliment—I appreciate it.
Ala-Siurua: Bye.
Jacobsen: Bye.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/26
Dr. Alberto Caban-Martinez, Deputy Director of Sylvester’s Firefighter Cancer Initiative, discusses the unique hazards of electric vehicle (EV) fires. Unlike conventional fires, EV fires release toxic metals from battery combustion, posing long-term health risks to firefighters. His research examines exposure levels through environmental and biological sampling, including toenail analysis. He emphasizes the need for improved decontamination protocols, PPE, and long-term tracking of occupational cancer risks. Future studies will leverage AI for predictive modeling to assess cumulative exposure risks. With increasing EV adoption, understanding these hazards is crucial for firefighter safety and public health policies.
Scott Douglas Jacobsen: Today, we’re here with Dr. Alberto Caban-Martinez. He is the Deputy Director of Sylvester’s Firefighter Cancer Initiative at the Sylvester Comprehensive Cancer Center. He holds a Ph.D., D.O., M.P.H., C.H.P., F.C.R., and F.A.C.E., specializing in occupational and environmental health, focusing on firefighter cancer research. His work aims to assess and mitigate cancer risks associated with occupational exposures, particularly in high-risk professions like firefighting. Thank you for joining me. I appreciate it.
Dr. Alberto Caban-Martinez: Yes, no problem.
Jacobsen: What unique chemical hazards are present in electric vehicle fires compared to conventional gas vehicle fires? This topic has only come up in one other interview, and that discussion was highly critical of a prominent EV figure, focusing on how hot these vehicles can get. However, this conversation is different—it’s about the chemical hazards that arise from those fires.
Martinez: Yes, that is the focus of the research we’re conducting at Sylvester—to understand how electric vehicle fires differ from traditional combustion engine fires. Our primary interest is metals, as they are present in all vehicles, whether they have a combustion engine or an electric powertrain. The key questions are: Are there different types of metals? Do they release in different quantities when a battery fire occurs?
From our firefighter colleagues, we’ve learned that EV battery fires can take a long time to suppress once ignited. So, are the smoke plume and the effluent from an electric vehicle fire different? That’s what we’re investigating—analyzing what firefighters are exposed to and the effects on soil, water, and the broader environment in the areas where these fires occur.
Jacobsen: Something I recently learned—relevant here, trust me—is that Coolio, the rapper behind Gangsta’s Paradise, trained as a firefighter in his youth. Before his music career, he worked trained as a firefighter in San Jose, California. He passed away in 2022 from an accidental fentanyl overdose. He also had a history of asthma.
Martinez: I had no idea.
Jacobsen: Yes. The shift over time has been interesting. It used to be that gangsters pretended to be rappers. Now, it’s the other way around—rappers pretending to be gangsters.
He passed away in 2022. He trained as a firefighter. I, however, am not a firefighter. I have never taken part in firefighting outside of a live simulation. That said, I would assume that firefighters experience significantly more exposure to fires than I do.
With that increased exposure, are firefighters at greater risk for cancer due to prolonged exposure to effluents and fumes from electric vehicle fires?
Martinez: You bring up an important point for your readers: The fire service is comprised largely of volunteer firefighters. Many think firefighters are full-time first responders working in major metropolitan areas. However, about 65 percent of firefighters are volunteers in the United States.
These volunteers have primary jobs outside of firefighting. Some might be musicians, some work in trade professions, and others have entirely different careers. This dynamic makes studying firefighter cancer risk particularly interesting from a research perspective.
Examine and determine what people are exposed to in their primary and secondary jobs. Even in rural settings, electric vehicles are present, and firefighters are exposed to them.
What’s interesting, Scott is that there are many different types of firefighters. In the press, we often see wildland firefighters on TV, especially when wildfires rage across the West Coast of the United States. That situation isn’t much different from an entire community being exposed to a fire because the air pollution from large-scale brush fires affects the general population’s air quality.
In the firefighting world, though, firefighters are on the front lines, getting a first-row seat to those fires and experiencing intense exposure. The personal protective equipment (PPE) used by firefighters varies. Wildland firefighters, for instance, often use a gaiter—a cloth or sock-like covering over their face—rather than an air tank. This is because they work in the field for hours or even days and can’t refill an air tank every 30 minutes.
One positive outcome of the COVID-19 pandemic is that the general public is now more familiar with PPE. However, it’s important to note that the broader community is also exposed to these fire-related contaminants.
Regarding electric vehicle fires, we recently conducted a case study in July here at Sylvester that provided insights into the specific hazards associated with these fires. This study focused on a single electric vehicle fire involving a Nissan LEAF. We examined the presence of metals before and after the fire in different environmental samples—water, soil, ambient air—and the biological samples of the firefighters involved.
We are learning that the metals found in EV batteries, as well as those from other burning materials inside the vehicle—such as electronics, tire rims, and structural components—are released into the environment. The challenge with EV battery fires is that they involve thousands of small cells, akin to 8,000 AA batteries igniting in a chain reaction. This domino effect leads to prolonged burning, potentially increasing the concentration and types of metals released.
We know that some metals are essential for human health—calcium is critical for bones and nails, while zinc plays a key role in metabolism. However, other metals are harmful and can be carcinogenic. The International Agency for Research on Cancer (IARC) identifies certain metals as hazardous when exposure exceeds specific concentrations.
We aim to support first responders by understanding what they are exposed to. This research helps determine whether their current PPE is adequate or needs to be modified for EV fire responses, considering the potentially higher concentrations of toxic metals and other hazardous substances.
Jacobsen: Do you notice a difference between short-term acute exposure and long-term cumulative exposure?
Martinez: That’s the million-dollar question right now, right? Research is just beginning on the health effects and environmental impacts of these hazards, so the long-term effects are still uncertain. At Sylvester, one innovative way we track long-term heavy metal exposure is by collecting firefighters’ toenail clippings. I know it sounds gross—that’s why we have graduate students helping with these research projects. But if you think about the nails on our fingers and toes, they resemble the rings on a tree. When you cut a tree stump, you can see rings that indicate the tree’s age and environmental conditions. The same applies to fingernails and toenails—when they form at the base, whatever is circulating in the blood then gets incorporated into the nail. As the nail grows to the tip, it captures approximately six to nine months of exposure history.
One of our ongoing studies involves systematically collecting toenails from firefighters responding to electric vehicle fires, hazardous material incidents, and explosions. This allows us to analyze how heavy metals accumulate and change in the human body over time. The nails act as a “frozen-in-time” biological matrix, helping us assess long-term exposure. However, scientific research takes time, and that’s a challenge when working with first responders who want immediate results. The reality is that science moves much slower than operational demands. But in the future, studies like this will help answer your key question: Are there significant differences between acute, short-term exposure and long-term cumulative exposure to the metals and toxins released in EV fires?
Jacobsen: Based on early indications, what safety protocols and protective equipment can reduce firefighters’ exposure to carcinogens known to be released from EV fires?
Martinez: Yes, we know that decontamination procedures are highly effective. In fact, our colleagues at NIOSH have shown that using basic soap and water—despite what commercial cleaning product ads may suggest—is one of the most effective ways to remove a variety of toxins encountered during fire suppression. The key is to start decontamination immediately at the fire scene, right after the fire is suppressed. This helps prevent the transfer of toxic residues from the fire site into fire trucks and back to the fire station, where secondary exposure could occur. It’s similar to how a surgeon wouldn’t leave the operating room covered in blood—you don’t want to bring contaminants from the fire scene into clean spaces. Implementing preliminary decontamination procedures at the fire site is critical.
Another important safety measure is the proper use of personal protective equipment (PPE), even for those who are not directly entering a fire. Firefighters establish hazmat zones, which are colour-coded to indicate levels of risk. The red zone is the immediate area where the fire is burning. A certain distance away is the yellow zone, where fire service leaders typically stand to evaluate fire suppression efforts. Beyond that is the green zone, where community observers, including people like you and me, might be standing. Our research has shown that toxic particles travel beyond the red zone, reaching the yellow and green zones.
A common misconception is that open air provides adequate protection from harmful substances, but low-dose particle exposure still occurs. This is similar to what happens in wildland firefighting—when large areas of land burn, people in surrounding areas still inhale harmful particulates. This means that firefighters who are not directly inside a burning structure but positioned in the yellow zone should still be equipped with PPE to minimize exposure.
Jacobsen: Do you think that with wider EV adoption, this research will become increasingly relevant?
Martinez: I do. The reason is that renewable energy sources and rechargeable batteries are now integrated into many aspects of our daily lives. Think about where we use them—scooters, mopeds, micro-mobility devices, and cell phones. We hear warnings about carrying lithium-ion batteries every time we board a plane. As these batteries become more prevalent, so does the need to study their risks.
Urban planning also plays a role. Many buildings now have parking garages with EV charging stations underneath residential spaces. If a fire occurs in an underground parking garage, the resulting smoke plume can become trapped in that confined space, making it even more hazardous. This means we must be thoughtful in designing urban environments and public spaces to ensure first responders have proper access to mitigate fires involving high-energy rechargeable sources.
There is also a significant public education component to this issue, Scott. People must know how to use the correct chargers for their electronic devices. I don’t know about you, but I often see people buying cheap $2 chargers at gas stations because they lost their original ones. These low-quality chargers may not be properly manufactured, and when used, they can cause overheating and even battery fires. First responders are now emphasizing public awareness campaigns about proper charging practices, avoiding overcharging devices, and recognizing potential risks associated with battery misuse.
This is why our research at Sylvester is critical. We are working to understand the environmental and health hazards associated with exposure to high concentrations of metals and other toxins released during EV fires, particularly regarding long-term cancer risks for firefighters.
Jacobsen: Are there any legislative or policy initiatives to address the health risks associated with EV fires for first responders?
Martinez: Yes, thankfully, here in Florida, we have strong legislative support for firefighter cancer research. Our state legislature has provided funding to study cancer risks within the fire service. What makes me especially proud is that our research follows a community-based participatory approach—meaning that firefighters themselves nominate the research topics that are most important to them from a practical, real-world perspective.
For example, the study on EV fires occurred because firefighters asked us to investigate their exposure risks. About three months ago, they said, “We want to know what we’re exposed to during EV fires and how it impacts the environment, including the ground contamination.” Because of their input, we launched this research in response to their concerns.
This process is essential because, as you know, scientific research often takes a long time—usually three to five years of planning. However, by focusing on firefighter-nominated topics, we can apply research more nimbly and responsively. The findings from our studies don’t just stay in academic journals; they directly inform policies and best practices for fire departments and public health officials.
Let me give you an example that I’m particularly proud, I was telling you that someone could work for 30 years as a scientist and only contribute to a small piece of a much larger puzzle. But with the Firefighter Cancer Initiative (FCI), because we are a translational research group, we bridge the gap between basic science—what we learn in the lab—and real-world applications at fire stations. This approach has allowed us to influence policy at both small and large scales.
On the small “p” policy level, we’ve impacted Standard Operating Procedures (SOPs) within fire stations. Our research has demonstrated that decontamination (DECON) procedures are highly effective, especially when implemented early. We’ve shown that proper DECON significantly reduces firefighters’ exposure to carcinogens. This has led to SOP changes at fire departments to improve firefighter safety.
On the big “P” policy level, at the state level, we’ve influenced cancer presumption laws. We track which cancers firefighters develop through our Cancer Epidemiology (Cancer Epi) Program. While this may sound simple, it requires complex legislative coordination, statistical modelling, and extensive data matching to identify cancer cases among firefighters accurately. This research allows us to generate firefighter-specific cancer rates, meaning we can determine which types of cancer occur at higher rates among firefighters compared to the general population.
Our findings confirm that firefighters experience elevated risks for specific cancers, which means something in their work environment is increasing their risk. This has been a humbling yet impactful experience—being able to contribute to state-level policy changes that recognize and address occupational cancer risks for firefighters.
There is still much work to be done. Cancer isn’t caused solely by exposure to hazardous materials like metals; it results from workplace exposures, diet, nutrition, genetics, and lifestyle factors. That’s why we have multiple ongoing research projects at FCI to understand these different risk factors. Our goal is twofold: prevent cancer before it develops and reduce exposure to carcinogens in the hazardous environments firefighters encounter.
Jacobsen: Lithium-ion batteries, as far as I understand, are the most commonly used type of battery in electric vehicles. Given their widespread adoption, does this present a unique national test case for studying the health effects of a specific type of battery? Since most EV-related fires involve lithium-ion batteries, does this provide researchers with a broad dataset to analyze their impact on firefighter health?
Martinez: Yes. Let me start by saying that I am not a battery expert. I am trained as a physician and an epidemiologist, so we would need to consult some of my colleagues from the College of Engineering for a deeper understanding of battery composition. However, battery technology is constantly evolving. Even as you and I speak, new vehicles are rolling off assembly lines with battery compositions that differ from those used five years ago.
This presents a significant challenge for firefighters. They often ask us, “Is this exposure normal? Is this what we should expect at an EV fire?” I always explain that in medicine, we determine normal ranges—such as systolic and diastolic blood pressure—by measuring them in the general population. But what is “normal” exposure at an EV fire? That depends on many factors: What kind of car is burning? Is it a large SUV? Is it a hybrid? What type of battery does it have?
The global firefighting community is still working to characterize EV fires, analyzing the composition of these batteries and identifying the emissions they release during combustion. Right now, even the basics of EV fire suppression remain inconsistent. Some first responders here in Florida have told me they sometimes don’t even know where the battery is located in a burning vehicle because every manufacturer places it differently. When firefighters arrive at a fire scene, they first see a massive smoke plume. Before effectively suppressing the fire, they need to identify the vehicle type and the battery.
For example, in some city buses, the batteries are mounted on the roof, while in others, they are located under the chassis—the fire suppression strategy changes depending on battery placement. Firefighters are still working to refine best practices for EV fire response—understanding how to contain fires, protect human life, and minimize toxic exposure.
As scientists, we enter this space and characterize the carcinogens firefighters are exposed to. However, the challenge is that exposure levels vary widely, and we do not yet have clear reference points for what is considered “normal” exposure at an EV fire. That is why we are researching to establish these benchmarks.
At Sylvester, we use silicone-based wristbands—similar to the Lance Armstrong Livestrong bracelets—as an innovative tool for measuring environmental exposure. Traditionally, exposure monitoring involved using bulky, vacuum-powered air samplers attached to firefighters. These old-school methods are impractical in real-world firefighting conditions because they are heavy, noisy, and cumbersome. Instead, we’ve found that silicone wristbands can passively capture airborne toxins.
When firefighters wear these wristbands during a real-life fire response, the chemicals and carcinogens in their environment adhere to the silicone. Afterward, we analyze the wristbands to comprehensively overview the firefighter’s exposure—a “37,000-foot view” of what hazardous substances they encountered. Right now, we are in the phase of determining what firefighters are exposed to specifically in EV fires. The goal is to provide clear guidance on personal protective equipment (PPE) and long-term health risks, especially for firefighters who develop symptoms after suppressing an EV fire.
Jacobsen: Let’s imagine this is a paper presentation—where do you see the greatest need for future research?
Martinez: Oh, gosh. You hit the nail on the head—it’s all about long-term tracking. When you consider the career of a first responder, they may work for 30 years, responding to a wide variety of fires every week—a kitchen fire one day, a car fire the next, then a large residential or commercial fire. If you aggregate all those exposures over three decades, you begin to develop a risk profile for cancer and other occupational health concerns.
The long-term focus of our research needs to be on tracking these first responders throughout their careers. Our studies focus on a single fire event, collecting data from that scene. However, as technology advances, we will have greater opportunities to track exposures over time, allowing us to study cumulative exposure risks, which we are not yet fully capable of. We’re still piecing together insights from various individual case studies, but the future of firefighter health research must emphasize longitudinal exposure tracking.
Jacobsen: Could AI and big data sets from all these individual studies be used to develop something like a Firefighter Cancer Risk Index, mapping exposure patterns over time?
Martinez: You should be a scientist on our team! That is exactly where the field is heading. AI and predictive modelling have huge potential to create personalized risk profiles for firefighters. In my field, we use Job Exposure Matrices (JEMs)—which essentially map workers’ exposure histories to various hazards and predict associated risks.
AI can enhance our ability to model and forecast risks by analyzing large datasets from multiple fire events. This can help us predict which firefighters may be at higher risk for certain health conditions based on their cumulative exposure history. We are currently applying generative AI to risk-based modelling, and I believe that in the coming years, AI will play an even bigger role in assessing, mitigating, and responding to occupational cancer risks for first responders.
Jacobsen: Excellent. Alberto, thank you very much for your time today. I appreciate your expertise, and it was great to meet you.
Martinez: Same, Scott. Thank you for your work and for helping us share these findings. You can reach me if you ever need anything.
Jacobsen: Excellent. Thank you. Bye! Have a great day.
Martinez: Stay warm. Bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/25
Vanessa Frazier, Malta’s Permanent Representative to the UN since 2020, is a trailblazing diplomat. The first woman in her role, she has served in Washington, London, and Rome. Fraser champions gender parity in AI and credits Malta’s UN initiative, the International Day of Women and Girls in Science, for promoting women in STEM. She advances Malta’s priorities on equality and ethics.
Christian Veske serves as Estonia’s Gender Equality and Equal Treatment Commissioner, driving policies to advance equity across member states. Veske highlights ethical AI through transparency and accountability. Veske emphasizes its relevance to gender parity, advocating for inclusive technology governance. Veske represents Estonia’s commitment to fairness and innovation in various fora.
Rebecca Buttigieg is Malta’s Parliamentary Secretary for Reforms and Equality, shaping policies to promote social justice under the Prime Minister’s Minister’s Office. In 2025, she urges proactive digital safety measures for women, warning that AI risks regressing gender equality without intentional design. Buttigieg highlights threats to global equality gains since the Beijing Platform, advocating for robust advocacy spaces. She represents Malta as a G20 guest, pushing for inclusive, human-centered AI and equality frameworks.
Scott Douglas Jacobsen: One the topic of the European Union Artificial Intelligence Act. So, what is the framework that the European Union has developed? Specifically, could you describe the ethical framework guiding AI development?
Christian Veske: I serve as Estonia’s Gender Equality and Equal Treatment Commissioner.
Yes, it is a comprehensive policy framework designed to promote the development and use of ethical AI systems. The European Union’s Artificial Intelligence Act is based on a risk-based approach. AI systems are classified according to their risk level—from minimal to limited, high, and unacceptable risk. Depending on the category, there are corresponding regulatory requirements. For example, high-risk AI systems are subject to strict obligations around transparency, data governance, human oversight, and accountability. Each EU member state is also required to establish a national supervisory authority to oversee the implementation and enforcement of the Act. That is the framework’s core—though I should mention I am not a specialist in the AI Act itself—but it is undoubtedly relevant in discussions about ethics, equality, and emerging technologies.
Vanessa Frazier: I am the Permanent Representative of Malta to the United Nations.
Jacobsen: Regarding artificial intelligence and gender parity, specifically in this session, what were your main take-home messages from the panel and the audience’s responses?
Frazier: The key takeaway is that we need more women involved in AI. One of the panelists made the critical point that AI’s answers are generated from often biased datasets. For example, if you ask ChatGPT to describe what it dreamed of last night, and you first identify yourself as either a man or a woman, you will likely get a different response. That is because the programming and training data reflect pre-existing gender biases. The solution is to include more women’s experiences in AI development and programming processes. Malta anticipated this need over a decade ago. We introduced the International Day of Women and Girls in Science at the United Nations, which is now celebrated annually on February 11. It is a day that highlights how crucial it is to encourage girls to aspire to careers in STEM fields. The biggest takeaway from today’s session is that we were right to push for that initiative ten years ago—because we now see just how vital it is.
Rebecca Buttigieg: I am the Parliamentary Secretary for Reforms and Equality of Malta within the Office of the Prime Minister.
Jacobsen: When you came into the session, what did you expect the audience to ask about artificial intelligence and gender parity?
Buttigieg: We had such a diverse audience that it was difficult to predict their perspective on the topic. However, the size of the audience and the level of engagement showed just how timely this discussion is. It also highlighted how proactive we, as governments, need to be. The session was fascinating—there were so many intersectional perspectives on AI and gender equality. And it made clear just how much more work remains to be done.
Jacobsen: What was your biggest takeaway—from the panel, the responses, and the questions?
Buttigieg: That we need to do more. As governments—not only mine but across the board—we tend to be reactive regarding what is happening online. It was well established during the session that the digital world is not a safe place for women. We need urgent action. We need practical policy tools that ensure equality is something we talk about in the physical world and implement meaningfully in the digital world.
Jacobsen: How can artificial intelligence be used to further gender parity efforts?
Buttigieg: AI can absolutely play a role because it already shapes so much of our lives. We often interact with AI more than with people now, whether through chatbots like ChatGPT or other platforms. But if we are not intentional about using AI to enhance equality and promote fairness—values that humans have long fought for—then we risk AI contributing to regression instead of progress. That is why these conversations are so important. We must work together to ensure AI serves inclusive, human-centered goals.
Jacobsen: In your conversations with other experts and leaders in this space, do you think we are progressing or regressing in terms of achieving gender parity through the use of AI?
Buttigieg: Honestly, the political landscape at the moment is concerning. We are witnessing a questioning—even a rollback—of principles the global community had long agreed upon. Since adopting the Beijing Platform for Action 30 years ago, many of our gains are now under threat. We need to ensure that those who have fought for gender equality and human rights continue to have a voice. We must stand up for our progress and protect the space for those advocating for it.
Jacobsen: Thank you for your time.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/25
Dr. Manuel Contreras-Urbina discusses the complexities of gender-based violence (GBV), drawing on over 25 years of experience. He emphasizes a comprehensive approach that addresses root causes like patriarchal norms, economic inequality, and institutional gaps. Contreras-Urbina critiques short-term or superficial interventions and advocates for integrating GBV prevention into education, social protection, and peacebuilding, among others. He highlights data collection challenges in conflict zones and the ethical responsibilities involved. Notable country examples include Australia, Brazil, and Mozambique. The conversation explores what truly works to reduce GBV and stresses multi-sectoral, community-driven, and long-term strategies for lasting impact.
Scott Douglas Jacobsen: Dr. Manuel Contreras-Urbina is a Senior Social Development Specialist focusing on gender-based violence (GBV) in the World Bank. Contreras-Urbina is a gender specialist with over 25 years of experience in gender and GBV research and programming. Before joining the World Bank, he served as the Director of Research at the Global Women’s Institute at George Washington University, as a Programme Officer at UN Women in Mexico and Central America, and as Coordinator of the Gender, Violence, and Rights portfolio at the International Center for Research on Women.
He earned a Ph.D. in Population and Gender Studies from the London School of Hygiene and Tropical Medicine, a Master’s in Demography from El Colegio de México, and a Bachelor’s in Mathematics and Actuarial Science from the National Autonomous University of Mexico. His work focuses on violence against women and girls, social norms, men and masculinities, and sexual and reproductive health. He has contributed to evidence-based strategies and research on GBV prevention and response worldwide. He’s been everywhere.
So, my first question would be this: From an official standpoint, when people think of gender-based violence, they might only be thinking about physical violence. However, international institutions tend to take a broader view, which includes psychological or emotional violence as well. How do you define gender-based violence?
Manuel Contreras-Urbina: We usually follow the United Nations’ definitions, which result from many years of expert dialogue. We define gender-based violence as encompassing various types of violence rooted primarily in gender inequality—where there is a power imbalance between men and women.
Typically, the majority of those affected are women and girls. That does not mean other populations are unaffected, but the prevalence among women and girls is particularly high. There are different types of GBV. The most common is intimate partner violence. Others include early marriage, female genital mutilation, and sexual violence perpetrated by a non-partner.
Within intimate partner violence, there are several forms: physical, sexual, psychological, and economic violence. So, there are many dimensions to GBV.
And yes, you’re right. The most recognized or visible form of GBV tends to be physical violence. People are more aware of that. But the other forms—psychological, economic, sexual—exist and are deeply impactful.
Sometimes, the forms of violence are not even recognized by the perpetrators themselves, but they exist—and there are clear definitions for all of them. They are also quite common. For example, sexual violence is still not legally recognized in some countries. However, we are now seeing more and more progressive legal frameworks that recognize all these types and forms of violence that I mentioned.
Jacobsen: What are the key lessons from global data on gender-based violence and, particularly, from funding institutions that have worked to reduce its prevalence? There must be findings showing what kinds of programs and investments are effective—and, on the other hand, interventions that might sound good on paper but do not yield real-world results. So the question is: what works, and what do you think is commonly believed to work but does not?
Contreras-Urbina: Yes, that’s a critical question. There are different models for what works, and we do have evidence about effective efforts.
Ultimately, we want to see a reduction in violence, and that takes a comprehensive approach. That includes action at the policy level—such as establishing legal frameworks, national action plans, and protocols—which leads to stronger systems that can address GBV. This is especially important across sectors like health, education, and justice, where institutions need the capacity to prevent and respond to various forms of violence.
Those frameworks should then translate into programmatic actions—services and programs that provide support to survivors and work on prevention. That might include comprehensive survivor services in health and education or legal support. Beyond services, institutions—often in collaboration with civil society—need to implement prevention interventions. So, what kinds of interventions prevent violence?
They usually address the root causes, namely, the transformation of patriarchal gender norms. These long-term efforts create a more gender-equal environment at the community level. They involve work on women’s economic empowerment, leadership development, and the redistribution of unpaid care work. They also include community awareness and education on gender equality and rights. That works—but it takes time. These interventions are long-term by nature.
And what does not work? Short-term, isolated efforts generally do not work. Running a campaign without linking it to broader systemic change is ineffective. Likewise, programs that involve brief or one-time sessions—talking to people two or three times and expecting long-term impact—do not work.
Also, interventions that only focus on perpetrators without addressing the broader social and structural context have limited or no impact. Prevention has to be holistic, sustained, and rooted in transforming power dynamics and social norms.
So, it is not that these interventions are completely ineffective—it is that isolated or superficial efforts tend not to work. What does work is a comprehensive approach. At the programmatic level, the focus must be on addressing the root causes of violence, particularly harmful gender norms. Equally important is fostering a community culture that does not view violence as an acceptable way to resolve conflict.
One key area is violence against children, especially the use of violence as a method of discipline. That normalizes violence and creates a culture where it becomes an acceptable tool for control or punishment. We have seen that positive parenting programs—which discourage the use of violence against children—can have a meaningful impact, including reductions in intimate partner violence later on.
We also recognize that in many contexts—though not exclusively—poverty can exacerbate violence. While poverty does not cause GBV directly, it can intensify existing stresses and risk factors, particularly where families face displacement, migration, overcrowded housing, or prolonged unemployment.
Another effective strategy is integrating gender-sensitive approaches into social protection programs. For example, cash transfers directed at women can empower them economically and help create more stable and equitable household environments.
Lastly, one of the main approaches we are now emphasizing is integrating all these effective models into the education system. Schools should be safe spaces for children and environments where they learn about gender equality—where teachers, students, and the broader school community receive education about equality between men and women and about nonviolence.
We are working toward embedding these values into curricula and education policies, not as optional content but as a core part of delivering education. I believe this is one of the most promising long-term strategies to reduce violence and shape a different, more equal society.
Jacobsen: We are also living in a time of numerous ongoing conflicts—Russia-Ukraine, Sudan, Ethiopia, Israel-Palestine, and others. How do you approach the analysis of GBV in the context of conflict zones? And what are some of the ethical challenges that arise in that work?
Contreras-Urbina: That is a very important question. We already know from global evidence that violence increases significantly in conflict and humanitarian settings—across all forms of GBV.
The most immediate example that comes to mind is sexual violence perpetrated by combatants or armed actors. But it is not limited to that. All types of GBV tend to increase in conflict—intimate partner violence, for example, often worsens during periods of displacement or prolonged instability.
Collecting data in these contexts is incredibly challenging. Conflicts tend to unfold in phases, and each phase presents different risks and ethical considerations. Conducting research ethically means always ensuring confidentiality, informed consent, and do-no-harm principles. The safety of respondents and researchers is paramount.
There is also the challenge of underreporting due to stigma, fear, and the collapse of formal support systems. So, even where we do have data, we must interpret it cautiously and always prioritize survivors’ needs and agency.
There is typically an acute phase of conflict, followed by a medium phase and then a peacebuilding or state-building phase. In the first two phases, data collection is very difficult due to security risks and instability.
However, organizations like UNHCR and others are often present in the field and collect information through incident reporting mechanisms. These are based on cases reported by individuals to service providers or field teams, and while they do not provide prevalence data, they help us understand the types of violence occurring and where support is most needed.
More accurate and ethically collected data is sometimes possible in refugee or displacement camps, where conditions are more stable. Standardized methodologies can be applied to gather information responsibly in those settings.
There is now a well-developed field of methodology focused on collecting GBV data in conflict and humanitarian settings. Guidelines like those from the World Health Organization and UNFPA provide ethical frameworks emphasizing confidentiality, informed consent, and survivor safety. When these protocols are followed, meaningful data can be gathered, even in very challenging contexts.
Then, in the post-conflict or peacebuilding phase, researchers often conduct retrospective surveys with communities in more stable areas. These surveys ask individuals to reflect on their experiences during the conflict, its immediate aftermath, and the recovery period. From this, we can trace trajectories and trends—how violence changed over time and how interventions might have affected outcomes.
What we know for certain is that GBV increases during conflict. And just as critically, failing to address GBV during peacebuilding and state-building creates a cycle that allows violence—not just gender-based violence but broader forms of violence—to persist. So, it is essential to address GBV as an integral part of peace processes if we are serious about ending cycles of violence.
Jacobsen: Speaking from the UN context, Which member states have been truly remarkable in their ability to combat gender-based violence comprehensively? Specifically, which have applied the programs and strategies you recommend—realistically, at scale—and shown progress over the medium to long term?
Contreras-Urbina: Several countries have made strong efforts. Of course, this is a complex issue, and progress can be challenging and uneven.
If we begin with high-income countries, the Nordic countries—like Sweden, Norway, and Denmark—have been leaders in advancing this agenda. Canada has also been proactive in integrating GBV into its national policies. But I would say Australia is a particularly good example. Australia has taken a comprehensive approach, with strong government awareness, investment, and efforts to involve a wide range of actors—across sectors and communities. It stands out as a model in this regard.
When we look at middle—and low-income countries, many have made important efforts. These may not always result in an immediate reduction in violence, but that does not mean they are ineffective. Many of these countries have developed solid legal frameworks and national action plans and have made substantial investments in prevention and response infrastructure.
Brazil is a good example in Latin America. It has taken major steps through legislation and programming to address GBV.
In Africa, one example—based on work we have supported through the World Bank and in coordination with other organizations—is Mozambique. The country has invested significantly in GBV response systems.
India has taken important steps in Asia, though the country’s scale and complexity can make national coordination a challenge. Civil society is also driving much of the progress there.
In Eastern Europe, Uzbekistan stands out for having developed robust policies to combat gender-based violence in recent years.
That said, it is not that other countries are doing nothing. Most countries are taking action in some form. The reality is that this requires a multi-stakeholder effort. It is not only the government—it must involve civil society, local leaders, institutions, and communities working together.
Jacobsen: Any final thoughts based on today’s conversation?
Contreras-Urbina: No, just to say thank you. These were excellent questions.
Jacobsen: Manuel, thank you very much for your time today and for sharing your expertise. I truly appreciate it.
Contreras-Urbina: Thank you. Very good questions—that’s what we’re here for.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/24
Prince Xavier Eyamba, Senior Technical Advisor to the Honorable Minister of Women Affairs and Social Development, discusses Nigeria’s climate initiatives. He highlights Nigeria’s early commitment to the Paris Agreement, the Climate Change Act (2021), and the National Council on Climate Change. Nigeria is advancing solar, wind, and hydro energy while promoting gender-inclusive green economy policies. The LPG Clean Cookstove Initiative aims to transition millions to cleaner cooking. Fuel subsidy removal accelerates the shift to compressed natural gas (CNG) and electric vehicles. Eyamba stresses the need for NGO-government collaboration and international climate funding to scale initiatives for a sustainable energy future in Nigeria.
Scott Douglas Jacobsen: Today, we’re here with Prince Xavier Eyamba. What is your formal professional title?
Prince Xavier Eyamba: Thank you. My formal professional title is Senior Technical Advisor to the Honorable Minister of Women Affairs and Social Development..
Jacobsen: What is important for Nigerians and the international community to know about Nigeria about the green economy and anthropogenic climate change?
Eyamba: Nigeria has recognized the effects of climate change. It was one of the first African countries to sign and commit to the Paris Agreement. We enacted our Climate Change Act in 2021 after COP26 in Glasgow. Following our return to Nigeria, we developed a policy and established the National Council on Climate Change, which serves as Nigeria’s regulatory and implementing body for climate action. We are also highly active in Nationally Determined Contributions (NDC) initiatives. Thanks to the Honorable Minister of Humanitarian Affairs and Poverty Alleviation, Nigeria has proactively ensured gender inclusivity in climate action efforts.
Climate change is a reality. Weather conditions in Nigeria are becoming increasingly severe. Temperatures are rising, humidity is intensifying, and rainfall patterns have become unpredictable. The consequences of climate change are undeniable.
We have witnessed the impact of climate security on Nigerians, particularly women and children. Drought and desertification have forced farmers to migrate southward, leading to agricultural conflicts. As a result, many women are displaced and end up in internally displaced persons (IDP) camps. These harsh realities underscore the urgent need for action, and we are implementing measures to address them.
Regarding the green economy, we are developing policies promoting gender-inclusive sustainability roles. His Excellency, President Bola Ahmed Tinubu, GCFR, is committed to advancing these initiatives. Under the leadership of the Honorable Minister of Humanitarian Affairs and Poverty Alleviation, Dr. Betta Edu, significant efforts are being made to drive the green economy forward.
For example, in the area of energy transition, the Minister has formed a committee to reduce the use of firewood for cooking. This initiative is a crucial first step in mitigating deforestation by decreasing reliance on wood and kerosene. By preventing tree-cutting, we reduce deforestation and improve household air quality by lowering emissions from firewood. Our focus is empowering women with sustainable alternatives and ensuring healthier living conditions within their homes.
Another initiative the Honorable Minister is pursuing is the establishment of entrepreneurship programs for women in the green economy. This includes the adoption of solar energy and involvement in manufacturing, implementation, and skill development to help them scale up. We are also bringing together women from various climate and green economy sectors to form clusters, allowing them to drive initiatives that create jobs and establish themselves in this space.
One key program is the Nigerian Women Scale-Up LPG Initiative, which aims to transition one to five million households from traditional, high-emission cooking methods—what we call “dirty cooking”—to cleaner, more sustainable alternatives. We are looking at how to make this transition sustainable.
Jacobsen: When it comes to reducing harmful emissions from wood-burning and its role in deforestation, these are practical efforts that individuals can undertake with the support of government policy to combat climate change and facilitate a transition to a greener economy. What about large-scale manufacturing or other industries?
Eyamba: Yes, for example, the Honorable Minister is developing a Green Economy Program, which focuses on reducing fossil fuel use in the transportation sector. We are also working on setting up assembly and manufacturing plants to facilitate the transition from fossil fuels to clean energy sources such as LPG. The Nigerian government is mainly focused on compressed natural gas due to its available resources, and we are also promoting the adoption of electric vehicles.
When companies establish manufacturing or assembly plants, we aim to ensure gender inclusivity in skills training and employment. For example, we are exploring ways to train and integrate 50 women into assembly factory plants to increase female participation in this field.
I have personally engaged with the Rural Electrification Agency to emphasize the need for women’s involvement in electrification projects. It is rare to see a woman working in solar system installation, just as it is uncommon to see female plumbers in certain parts of the world. However, change is happening gradually.
We are raising awareness, conducting outreach, and expanding efforts to address broader environmental issues such as drought and desertification. Change takes time, but we are making progress.
What types of crops can we cultivate to mitigate the effects of desertification, prevent drought from encroaching on the region, and support women in agriculture through government policies and programs? This is a 360-degree shift from the norm. It is no longer business as usual. We are taking active, proactive steps to implement change. That is the essence of our approach.
Jacobsen: Now, I’m Canadian, and I’m not sure if this occurs in Canada. However, I know that in the United States, subsidies are provided to oil and gas companies. This creates a challenge when attempting to transition to a greener economy because there are no government-imposed restrictions on fossil fuels—metaphorically speaking, there is only an incentive to continue their use. Are there similar or identical barriers within the Nigerian economy preventing the transition to sustainable energy?
Eyamba: When His Excellency President Bola Ahmed Tinubu took his first action, he was to remove the subsidy on fossil fuels. This was a significant shock to the people but a necessary step. To ease the financial burden of this transition, we are implementing initiatives and programs that promote alternative energy sources.
For example, several factories are being established across Nigeria to create pathways for sustainable transportation, ensuring that vehicles powered by cleaner energy sources become more accessible. However, affordability remains a concern. As I mentioned earlier, one of the key transitions involves converting fossil fuel engines to compressed natural gas (CNG).
Removing the fuel subsidy is a crucial step forward because it forces us to seek alternative transportation and energy solutions. We are also exploring ways to reduce Nigeria’s carbon footprint in the power sector. The President has prioritized natural gas, which produces lower emissions while still a fossil fuel. This transition allows us to document and track our national economic contributions to emission reductions, aligning with our international commitments.
However, we recognize that to fully meet our Paris Agreement obligations, we must move toward greener alternatives. That is why we are advancing multiple green initiatives, such as the LPG Clean Cookstove Initiative Program and the upcoming Green Cooking Initiative Program, which will be entirely sustainable. These will include biofuel, biogas, hydrogen cookstoves, and electric cookstoves—all of which represent a completely green approach.
That said, the transition must be just and gradual. Nigeria has relied entirely on fossil fuels since its independence and even before that. We cannot abruptly switch to green energy overnight. Under the leadership and guidance of our Honorable Minister, we are working to implement policies that ensure a structured and effective transition toward sustainability. That is our current focus.
Jacobsen: Nigeria is not like Scotland or Ireland, where there is perpetual—even excessive—rain and cloud cover, which could make solar energy less viable. As you’ve noted, rainfall patterns in Nigeria are becoming increasingly unpredictable. Do you think that, despite the projected increase in climate change, Nigeria and other countries closer to the equator could turn this assumption around and increase solar adoption due to greater sun exposure and a more consistent solar constant?
Eyamba: Nigeria has made significant progress in adopting solar energy for its power needs. The Rural Electrification Agency (REA) has been actively promoting off-grid solar solutions for households. Additionally, various organizations are distributing solar kit packs, which provide electricity for basic needs such as charging phones, powering small refrigerators, and other essential household uses, particularly for underprivileged communities.
Beyond solar, Nigeria is also investing in wind energy. We established the Wind Energy Council in mid-2023, forming a dedicated committee to drive its development. Private organizations like Oando Clean Energy have been actively involved in this initiative. I have worked with them previously and continue to collaborate with them. They have conducted studies to identify high-potential wind energy sites across Nigeria.
For example, we conducted a wind potential assessment in Cross River State, which determined that we could generate 350 megawatts of electricity exclusively from wind energy in that region. Similar assessments are being conducted for solar energy as well. These efforts highlight Nigeria’s commitment to diversifying its renewable energy sources and reducing reliance on fossil fuels.
Besides solar and wind energy, Nigeria also utilizes hydropower, which provides us with multiple green energy sources. The challenge lies in effectively harnessing and scaling these resources.
Developed countries must honour their pledges and make climate funds more accessible. They must also collaborate with the government to ensure that these resources reach the people who need them most. When governments are involved, they can help scale these initiatives to create a greater impact.
Currently, numerous NGOs operate in silos, claiming to implement various environmental projects, yet they often fail to engage with the government. As a result, much of their work remains unrecorded. Many receive significant funding from the United Nations and other international bodies, but the government is often unaware of these financial disbursements or how the funds are being utilized. This lack of coordination prevents the government from supporting and expanding these programs.
Several structural issues need to be addressed. That is why I emphasize the need for NGOs and foundations to work collaboratively with the government rather than operating independently. Transparency and cooperation are essential to ensure a smooth transition to a green economy and implement effective sustainability programs.
That said, Nigeria is making steady progress. Change takes time, but we are moving forward in the right direction.
Jacobsen: Xavier, thank you very much for your time today. I appreciate it.
Eyamba: Thank you, thank you.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/24
In this wide-ranging interview, Irina Tsukerman, a human rights and national security attorney, analyzes the global implications of the closure of Voice of America (VOA) and the pro-Russia media shift in U.S. politics. She discusses how these developments undermine U.S. soft power, weaken democratic values, and empower adversarial propaganda from Russia, China, and Iran. Tsukerman warns of escalating information warfare and the collapse of independent journalism, noting the rise of state-aligned influencers, AI-powered disinformation, and elite-driven, authoritarian sympathies. She emphasizes that media suppression, geopolitical instability, and policy inconsistency threaten U.S. global leadership and democratic resilience at home.
Scott Douglas Jacobsen: So today, we are here with Irina Tsukerman. She is a human rights and national security attorney based in New York and Connecticut. She earned her Bachelor of Arts in National and Intercultural Studies and Middle East Studies from Fordham University in 2006, followed by a Juris Doctor from Fordham University School of Law in 2009. She operates a boutique national security law practice. She serves as President of Scarab Rising, Inc., a media and security strategic advisory firm.
Additionally, she is the Editor-in-Chief of The Washington Outsider, which focuses on foreign policy, geopolitics, security, and human rights. She is actively involved in several professional organizations, including the American Bar Association’s Energy, Environment, and Science and Technology Sections, where she holds the position of Program Vice Chair in the Oil and Gas Committee. She is also a member of the New York City Bar Association.
She serves on the Middle East and North Africa Affairs Committee and affiliates with the Foreign and Comparative Law Committee.
Thank you for joining me again today. I appreciate it.
Irina Tsukerman: I’m glad to be here.
Jacobsen: Today, we will discuss the closure of Voice of America (VOA), U.S. information warfare efforts, Russia, attacks on Canada and other allies, and the broader pro-Russia shift in U.S. relations with NATO, Europe, and others. This will include commentary on leadership, transactional versus selfishness, intelligence sharing, and military concerns. Gender parity may also come up, given the recent Commission on the Status of Women (CSW) event. So, how do you interpret the closure or scaling back of VOA services in certain regions?
Tsukerman: It represents quite a paradigmatic shift in the global media narrative and, of course, in U.S. leadership and its role in information warfare. Voice of America has been operational since 1942, when it was explicitly created to counter Nazi propaganda. It played an important role throughout the Cold War as a beacon of truthful, factual, and accurate information, providing a U.S. perspective to the Soviet bloc. It offered information to families behind the Iron Curtain, including my grandparents, who listened clandestinely to Voice of America and Radio Free Europe on the radio to get past government censorship and propaganda. It gave them an accurate view of the U.S. and what it was doing and saying about world events.
When the Trump administration decided to close it, it was operational in 49 different languages. To be clear, it is not as though Voice of America never had any problems. There had been complaints for years that some of the stations—such as VOA Persian—were infiltrated by pro-Iranian regime apparatchiks and that many of these VOA stations were failing to reflect U.S. interests and perspectives. Instead, they were advancing propaganda promoted by various foreign assets that had managed to get their foot in the door.
There was a push by many people to clean out some of these stations from those types of influences. However, what we are talking about now with the closure of VOA is altogether different. Think of it as one of the world’s most prominent government-funded international broadcasters. It has been central in delivering U.S. policies, values, and perspectives to audiences worldwide—especially in regions with limited access to independent news sources.
It was a huge opportunity for the Trump administration to communicate its message. For instance, during the inauguration, Trump emphasized that a new golden age of the U.S. was coming. Imagine how powerful such a message would have been on international airwaves. Instead, Trump decided to shut it down completely.
So, from a geopolitical and informational standpoint, the closure has huge implications for U.S. soft power, media freedom, and global information warfare. Because it was a state-funded broadcaster, it was a pillar of U.S. soft power. It shaped international public opinion by providing news analysis and cultural programming to align with democratic values, human rights, and free-market principles, which the U.S. strongly advocates.
There was a huge uproar recently over Jeff Bezos shifting The Washington Post to align with those values. So why would the U.S. not want to do the same to reinforce its messaging? If these newspaper publishers are returning to their roots in local reporting, why would the U.S. not want to broadcast its core values to the world?
Part of the Trump administration’s anti-neoconservative agenda has been the claim that neocons were allegedly trying to forcibly export democracy and U.S. values around the world in a way that was not compatible with the reality on the ground. But broadcasting is exactly the opposite of that. Broadcasting offers messaging that people can listen to—and then make their own decisions. Nobody is forcing them to do anything.
Some people argued that the messaging had become muddled or unclear—that the U.S. was exporting far-left agendas that were demeaning to cultures around the world or harmful to specific populations because of their extremeness. But again, any administration is free to change the messaging.
The closure eliminated the mechanism for delivering any messaging to anyone. The closure of U.S. operations in strategic areas—namely the Middle East, Africa, and Eastern Europe—is a huge blow to the United States’ ability to project its ideals abroad, whatever those ideals may be. Politics may change, but certain constitutional ideas remain inherently American.
I am concerned that part of the message these audiences may take away is that the U.S. no longer stands for its constitutional or Declaration of Independence values. Maybe the Trump administration is not merely upending mechanisms and policies but also changing—or reflecting—a completely different set of values that no longer represent a shared American culture or a common American principle.
For years, the U.S. operated as a counterweight to the influence of state-controlled media outlets—such as those from Russia, China, and Iran—which often pushed alternative narratives that undermined democratic values and presented authoritarian governance as a viable model.
Trump has been gravitating toward the leaders of authoritarian countries, including Russia, China, North Korea’s Kim—whom he praised repeatedly—Turkey’s Erdoğan, Qatar, and many others. And perhaps it is precisely because he is sympathetic to authoritarian, and especially anti-American authoritarian regimes, that he is now doing exactly the opposite of what would normally be done.
Rather than continuing to stand up to them, even in a different way, he is disengaging from the only mechanism that could provide a counter to this authoritarian model. Perhaps Trump is disposing of VOA because he believes that an authoritarian model is preferable to democracy. Maybe he wants the U.S. to become more like those countries. And certainly, he wants those countries to win—to be seen as stronger and more preferable—while democracy is seen as weak.
That has been a consistent Russian narrative: that democracy is weak, inherently polarized and divisive, and that it cannot stand because it destroys traditional values. And this is exactly what Trump is feeding into with this policy.
The closure weakens the U.S. ability to provide a balanced perspective in regions where the information landscape is otherwise dominated by heavily censored or propaganda-driven content. We are seeing this in Turkey, where there are major political protests against the arrest of the popular Istanbul mayor, İmamoğlu, on entirely politicized grounds.
Not only is the government shutting down internet channels and social media and trying to drive people off the streets, but Elon Musk is also shutting down accounts commenting on political protests—and VOA is no longer available. VOA Turkish can no longer provide a running commentary on what is happening. Without U.S. output, local populations in these regions are most susceptible to disinformation campaigns. That further strengthens the influence of adversarial states like Russia and China, which aggressively deploy state-controlled media to shape perceptions in their favour.
They are doing exactly the opposite. So, by reducing its media presence, the U.S. risks diminishing its leadership in the global fight for information freedom and political transparency. Countries like Russia and China have long leveraged their state-controlled media apparatus to push their foreign policy agendas.
VOA’s closure creates a void that adversaries are too eager to fill, allowing them to deepen their sway in key strategic areas abroad—not just at home. We have seen Russian and Chinese propagandists applaud, praise, and celebrate the closure, and this is the last thing anyone should be proud of.
In areas like the Middle East, Sub-Saharan Africa, and Central Asia—where VOA offered independent news and consistently reliable analysis—its absence presents a gap that other media outlets will inevitably fill. In many of these regions, where political instability and censorship already constrain the free flow of information, the loss of an independent and authoritative news source could lead to further reliance on media networks that are partisan or state-influenced—and certainly not friendly to the United States.
As Russia, China, and Iran have demonstrated with outlets like RT (Russia Today), Sputnik, CGTN, and Press TV in Iran, state-backed media can be powerful tools for disseminating anti-American and hostile narratives that challenge Western democratic norms.
For instance, in Africa and the Middle East, Russia’s RT and Sputnik have managed to attract audiences with tailored content that often criticizes Western interference and promotes an anti-imperialist stance. This strategic media expansion by adversaries directly challenges U.S. influence and the ideals of free and independent journalism that VOA once represented.
Moreover, it has a significant impact on foreign policy.
Due to this concerted propaganda, West African countries have had a major anti-Western shift. This has led to coup d’états by military juntas and created a security vacuum, where jihadist groups are clashing with Russia-backed and anti-democratic regimes, while U.S.-aligned democratic allies are imprisoned and, in some cases, even tortured.
We are also seeing all sorts of other foreign-backed media propaganda—such as Qatar’s Al Jazeera and China’s Xinhua—proliferate without any serious competition. In addition, the rise of these narratives, backed by Russia, China, Iran, and assorted anti-democratic movements, continues to erode the credibility of U.S. democratic institutions and foreign policy.
U.S. programming—which offered reliable reporting on U.S. democracy and regularly challenged the U.S. government on numerous issues, including Ukraine, human rights, and governance—had the power to counterbalance authoritarian narratives portraying Western powers as imperialistic or hypocritical. In other words, offering internal critique, investigative journalism, and questioning American leaders from both political parties on all kinds of issues demonstrated that the United States can withstand scrutiny.
This was the opposite of countries where people were imprisoned for criticizing or questioning government policies. It provided hope and inspiration for people around the world.
With VOA no longer operating in key regions, there is a risk that these narratives—about the U.S. and adversarial governments—will become less contested, allowing manipulation of public opinion in critical areas of global interest.
Of course, the global information environment is increasingly viewed as a battlefield, with the U.S. and its adversaries vying for influence over public opinion through digital media, news outlets, and social media platforms.
VOA was a significant player in that space. It was part of the broader U.S. information warfare strategy, which shaped the dynamics of this competition. Its absence gives adversarial states more room to shape global narratives without challenge.
The U.S. is becoming deaf, blind, and mute as a result of recent policies—shutting down VOA, shutting down USAID, and eliminating critical intelligence-gathering units within the State Department and the Pentagon.
Effectively, it is cutting itself off from the ability to engage in critical counter-information efforts against hostile propaganda and intelligence operations. The U.S. is unable to withstand active measures because it lacks the information needed to form coherent policies in regions where Russia, China, and Iran are actively expanding their media presence.
The absence of VOA—and related operations like Radio Free Europe—allows these powers to dominate the media, which means they dominate public perception and intelligence narratives.
Russia, for example, has been particularly adept at leveraging state-backed media to influence political movements, sway public opinion during elections (for what they are worth), and undermine democratic processes in European countries. We are seeing this play out. We have seen aggressive meddling in Moldova and Romania, where Russia has tried to push fake candidates—such as reviving the image of Ceaușescu—through TikTok-driven movements and propaganda.
By closing VOA operations, the United States effectively gives up one of its key strategic advantages in the battle for hearts and minds—an essential component of information warfare. This leaves a vacuum that adversaries are already exploiting.
Furthermore, this shift in the global information balance has geopolitical—not just informational—ramifications. It influences U.S. foreign policy and the policies of its adversaries in many conflict zones, where access to information is often limited or tightly controlled. Ukraine and the Middle East are both prime examples.
The availability of independent news sources was crucial in providing reliable updates and holding governments accountable. With VOA’s closure, the role of media as a tool for transparency and accountability is weakened. This allows authoritarian regimes to manipulate public perception and solidify their grip on power freely.
Of course, internally within the United States, the closure of VOA raises significant concerns about the future of media freedom and government interference in journalism. Notably, just before the VOA shutdown, the U.S. fired a Ukrainian journalist who had been known for questioning both the Biden administration and the Trump administration about their respective policies toward Ukraine.
It was a sign that the United States fears critical questions that make officials uncomfortable about their policies. The U.S. government-funded VOA operated independently, adhering to journalistic standards and ensuring that its reporting was fair and balanced. The closure is increasingly seen as part of a broader trend of curbing independent, publicly funded media outlets—particularly those that challenge the prevailing political climate.
If the closure of VOA signals a broader shift in U.S. media policy and reflects an erosion of commitment to supporting independent journalists, it could set a troubling precedent. And at a time when the United States is facing an increasing threat of disinformation from foreign adversaries and domestic sources—including, by the way, Tulsi Gabbard, who is regularly reposting comments from denialists and various Russian trolls—the dismantling of a key pillar of information integrity risks further enhancing the influence of partisan media, eroding public trust in democratic institutions, and shifting the information war effort in favour of U.S. adversaries. It is vulnerable to foreign meddling in the U.S. information landscape, allowing public opinion to shift toward propaganda messaging and disinformation.
The impact of this decision may resonate not only internationally but also domestically because media independence remains a cornerstone of political and civic engagement. It also reflects a shift in the U.S. government’s media strategy on a broader scale. There is growing recognition that traditional forms of broadcasting, such as radio and television, may no longer be the most effective ways to engage global audiences—especially with the rise of social media and digital platforms. Elon Musk’s role with X (formerly Twitter) outright shifting the U.S. election conversation in favour of Trump is one example of this new dynamic.
In light of this, the United States may focus on more targeted, digital-first approaches to information dissemination through social media and podcasting. However, much of this podcasting has become heavily favourable to Russia. It has provided unquestioned, highly subjective content that mirrors pro-Russian narratives, conspiracy theories, and anti-expertise rhetoric. While the U.S. government could adapt to these new consumption habits and potentially reach younger, more tech-savvy audiences, these platforms have become vehicles for disinformation by foreign adversaries. This happens through largely unvetted networks where there is little to no fact-checking.
This shift demands a recalibration of how the United States communicates its values abroad—one that embraces modern technologies and reaches people where they are most active: on mobile devices and online platforms. But the problem is that X has become an unmitigated propaganda machine for assorted foreign trolls and hate narratives. Anti-Semitism, racism, and misogyny proliferate there freely. We are clearly at a pivotal moment in the evolution of global media dynamics. In general, people increasingly do not trust traditional media platforms.
However, VOA was one of the few remaining media outlets that maintained public trust precisely because its reporting was objective, challenging, and reflective of the traditional journalism standards we have historically upheld. The space VOA leaves behind will likely be filled by adversarial media, which will further tilt the balance in the ongoing information warfare. That warfare has become a key battleground in contemporary geopolitics. This shift moves that battleground in favour of U.S. adversaries and toward the values the United States once stood against—and now, apparently, is beginning to embrace.
Jacobsen: We have the shifting dynamics of White House media representation regarding who is given front-row seats and who is not, who is allowed to ask questions and who is not, and who is given preference for questioning. We have the cancelling of VOA. We have a proliferation of appearances on outlets like Fox News. We also have, as you noted, the growth of voices on platforms like X—many of which are not only anti-Semitic but also deeply entrenched in conspiracy-laden political theories.
We’ve covered anti-Semitism—that took a little while—but other conspiracy theories span a wide range of subjects. You can find your “Alex Joneses” of various types offering a para-media or quasi-mainstream media presence. These are typically less critical, shorter in format, and more entertainment-focused. So, what do all of these broader cultural, political, and institutional shifts tell you about the current administration?
Tsukerman: Well, the administration claims to be more in tune with social trends—namely, moving away from relying exclusively on one or two authoritative sources and promoting the democratization of the media environment to encourage broader engagement and more diverse perspectives. They also say they are trying to reflect more on what the public wants.
But I am not entirely convinced that it works as the administration claims. For instance, giving preference to particular journalists over others or packing the room with pro-administration voices does not necessarily reflect broader public opinion trends. In fact, it is quite the opposite. It limits perspectives and controls the landscape of who gets to ask questions and who gets a seat at the table. That is anti-democratic.
It sets strict boundaries on who is included rather than ensuring equal opportunity for diverse views. Even the inclusion of streamers and podcasters in press briefings may seem progressive. Still, these content creators are not required to be even remotely objective or to adhere to any ethical standards of journalism. They can say whatever they want without fact-checking; much of their content plays to confirmation bias. It does not challenge or critique anything—it only contributes to echo chambers and erodes critical thinking among audiences.
Suppose the administration aims to create a friendly, unchallenging environment with little to no pushback. In that case, this is the way to do it. That does not mean we should return to a Walter Cronkite model where one figure dominates the media landscape. However, it also does not mean there should be no diversity and critical reflection on the narratives being put forward, especially as the White House shapes those narratives. That is unfair to the public.
Claiming that “this is what the public wants” is a convenient and self-serving justification for imposing government perspectives on the media rather than letting the public choose organically from a free, competitive media environment. This points toward increased control over the media landscape—not its democratization.
One revealing example came up when a U.S. official was asked about the potential for a recession due to tariff-oriented economic policies. He responded, “I can’t tell you what will happen a year from now, and I can’t even tell you whether the journalist asking this question will still have his program a year from now.” To me, that sounded like a threat.
Jacobsen: Crazy. Oh, it was. So, what’s with the pro-Russian lean in media coverage now?
Tsukerman: It reflects the overall pro-Russian shift in the broader policy strategy. The media coverage is starting to align with that shift, mirroring U.S. government positions more and more. It is becoming less independent—less about critique and inquiry—and more about reflecting, echoing, and amplifying the government’s explanations and justifications for its policies.
Trump was described as a populist when he came to power, but I am not entirely sure that’s accurate. This pro-Russian shift is not broadly popular—it is not some groundswell of populist demand. Rather, it is an elite-level realignment that is now trickling down into the media narrative, and we are watching it happen in real-time.
And the only way this kind of narrative can become popular is if the U.S. and its allies—such as Elon Musk—continue to dominate the media landscape with so much pro-Russian content that there is no space for alternative perspectives, and people gradually become indoctrinated. But setting that aside, polls consistently show that Americans support Ukraine, that they want more assistance sent to Ukraine, and that they are not in favour of Russia, China, or authoritarianism. So, the policies we see are not populist—they are anti-populist. They are not even popular.
These policies are being imposed on the public and then justified as populist—not because they reflect broad public support, but because of louder engagement by trolls and media personalities who have adopted a populist tone and are popular with the public for other, unrelated reasons. These individuals are not necessarily speaking to issues of democratization or authoritarianism. We are witnessing a kind of political horseshoe: a convergence between the formerly fringe left and fringe right, now increasingly becoming mainstream.
We have podcasters with enormous audiences—thirty-two, thirty-nine million listeners—proliferating conspiratorial, anti-establishment content. But how anti-establishment is it when the establishment promotes the same content? What we see is essentially forced indoctrination—leading the public in a particular direction not because the public demands it but because those in power want it.
They are using media contacts to advance their agendas, just as previous administrations did, regardless of popularity. The difference now is the scale, reach, and intensity with which this is happening.
Jacobsen: Biden was more about bilateral and multilateral relations in a non-zero-sum or growth-oriented context. That was his grounding in trade, economics, and probably media. How do you see the Trump administration’s orientation? Is it zero-sum transactionalism or something else?
Tsukerman: It is a crossover. It is zero-sum transactionalism with allies, for sure. We saw that with the European Union, Canada, Mexico, and some Latin American allies.
But we do not see transactions with these new “friends”—such as those in North Korea and Russia. We see interventionism favouring those countries and a willingness to build quasi-long-term, relationship-oriented arrangements. Russia is even considered a potential mediator with Iran. There has also been outreach to North Korea about cultivating positive, long-term relations. Trump is clearly pursuing these relationships despite receiving very little in return.
And Trump is putting up with much disrespect from these authoritarian leaders. Putin once made him wait for a phone call for an hour and a half—something unprecedented and highly disrespectful. Meanwhile, Trump made the Polish president wait three hours for a ten-minute meeting after the president flew in from Poland.
So when Putin does the same or worse, instead of walking away, Trump waits patiently, says nothing about the delay, and then declares the meeting a success—even though Putin lied to him and rejected the U.S.-backed ceasefire proposal outright. This is not transactionalism. This is Trump actively chasing the approval of authoritarian leaders, making concessions, and giving away promises—such as those concerning Ukraine—that he cannot deliver, especially as Ukraine is not willing to accept major curbs on its sovereignty.
And he is doing all of this in exchange for nothing. Russia is making no concessions. Putin has made it clear he will not be making concessions, and in some cases, he has even stated that the U.S. is not asking for any. This is far from a transactional approach. It is more like a one-sided infatuation—a teenage crush on authoritarianism—where Trump endures humiliation, provocations, endless red lines, and envelope-pushing to stay in their good graces.
Jacobsen: Will the Europeans be aggressive and defensive militarily, independent from the United States moving forward?
Tsukerman: They are pursuing a more independent course of action. But how long it will take them to reorient themselves fully is another matter—it will take longer than many expect. There is significant interdependence on the intelligence and defence levels, and building capacity takes time. Changing public opinion also takes time. Some European countries are dissatisfied with the pro-Russian politicians they previously elected, but removing them is difficult. In the meantime, those figures continue to do political damage within the EU and NATO.
There is growing unity within the European Union, but agreement that Trump is bad for EU security and interests is insufficient. It takes more than that to develop a coherent strategy and the military forces necessary for a centralized pan-European army—or even regional deployments. For example, when that was discussed, the British did not have enough personnel to send peacekeepers to Ukraine. Italy opposed the peacekeeping proposal entirely.
Europe’s defence industry is booming, with stock prices soaring. There will likely be a major shift away from defence purchases from the U.S., and that transition is already moving quickly. U.S. defence stocks are plummeting. Trump recently announced he would be selling low-grade weapons to allies and added that “these countries may not be allies in the future.” That kind of messaging is not encouraging for the U.S. defence sector. But it does mean that Europeans and the Japanese, South Koreans, and others are now buying more from each other and expanding defence cooperation.
That said, defence trade and defence agreements are two very different things. I am not sure that the European Union and NATO can become fully viable independent security actors within the next four years—which covers the rest of Trump’s current term. Some countries may progress faster than others. There has been talk of developing a European “nuclear umbrella.” Poland, for instance, is planning to more than double its standing army—from 200,000 to 500,000—and aims to train every male citizen in military service. Other countries are exploring semi-voluntary conscription policies. We are already seeing moves in this direction in places like Denmark and Sweden. There is also a greater focus on preparing elite units and offering citizens various roles to support national defence.
And yet, we still see signs of unpreparedness. Baltic states and Poland are leaving agreements like the landmine convention and are actively mining their borders to deter Russia. But they are still unable to prevent Russian intelligence operations and sabotage within their borders—such as the recent arson attacks in Lithuania and Poland.
The European Union still cannot effectively respond to Russian and Chinese sabotage of critical infrastructure, including underwater internet cables, which is increasing in frequency and severity. Despite efforts to build a stronger defense posture, current strategies remain ineffective. Europe lacks an offensive strategy and the political will to confront Russia and China directly.
There was an incident involving a Chinese ship that was confronted, but ultimately, nothing happened, and there were no consequences for the sabotage. So, while the EU and NATO members are becoming more strategic and assertive, they are still far from being truly independent—either from the U.S. or in an absolute sense. They are not yet ready to stand up to the coalition of adversaries forming between Russia, China, North Korea, Iran, terrorist organizations, and private actors who are enabling this new axis of power.
This is not just about Russia acting alone. It is not conventional warfare alone. We are witnessing a sophisticated and expanding form of asymmetrical warfare—serious cyberattacks and subversion requiring coordinated responses. And now, the U.S. is actively forcing this European independence. For instance, the U.S. has ended its cooperation with Europe on Russian cyberattacks. It will not take action against such attacks internally or through international partnerships.
This puts many European countries in a difficult position, as the U.S. remains a global leader in cybersecurity. France, which has its national cyber capabilities, is now stepping up and looking to become the cybersecurity leader for Europe—but how quickly that transition can happen remains to be seen.
Jacobsen: There was talk about an Iron Dome for the United States.
Tsukerman: Yes, they renamed it the Golden Dome.
Jacobsen: So for the Golden Dome—it’s ironic because many of the images associated with “gold” and Trump tend to be toilets. What about the rocket technology that funds that system? Who is likely to be behind the rockets? Will it be a Musk-backed government venture where he gets hundreds of billions of dollars to compensate for his current financial losses?
Tsukerman: Up until now, Iron Dome production has been a joint U.S.-Israeli technology venture. The goal is to create something exclusive for the U.S., but the problem is that there is no clear defence consensus that this is an optimal technology for U.S. strategic needs. Theoretically, the Pentagon should lead on this, but it is currently trying to downsize its purchases. Presumably, this project is one of the priorities—but the decision has not yet been finalized.
I don’t know how Musk would fit into this. He has zero experience producing this specific type of weaponry. He could be taught, and he does have the necessary security clearance to be involved. However, none of his current businesses are optimized for producing missile defence systems. Commercial aerospace and defensive missile technology are two very different domains. His companies have no track record in this area.
The contract would go to companies with experience in Iron Dome production in cooperation with Israel. That would be far more efficient and make much more sense. Alternatively, Musk could subcontract the work to those companies, even if he were given nominal administrative control to profit from it. But in terms of actual execution, I do not see him capable of leading it.
Jacobsen: How effective has the U.S. adapted to modern information warfare strategies?
Tsukerman: Terribly. The Global Engagement Center—already woefully ineffective—was one of the only official U.S. government mechanisms designed to address information warfare independently. It had limited offensive capabilities. As a State Department project, it was limited to targeting foreign audiences. The Department of Justice has no internal program to counter foreign disinformation or other forms of domestic information warfare.
The Biden administration attempted to partner with private companies, but that raised significant constitutional concerns, which led to congressional hearings. Meanwhile, Elon Musk has become a major problem by actively boosting malign foreign influence efforts on X. Voice of America was one of the few other leaders in this space—mainly by providing accurate, factual reporting. But VOA was not designed for hearts-and-minds operations or active information warfare. It was there to report the truth, not to counter propaganda strategically.
There has been no cohesive information warfare strategy. The U.S. military does have some capabilities in this area, but with the broader policy trend leaning away from state-building and toward global disengagement, these types of efforts are being phased out. I have not seen any new initiatives in this space.
There has been no response to the proliferation of Hamas propaganda or Russia’s and China’s growing influence in the Middle East. For example, China’s Huawei controls telecommunications in Saudi Arabia and throughout Latin America, yet there has been no U.S. strategic response. The U.S. is actively blinding and deafening itself in the information domain—and dismantling its capacity for information warfare.
This is part of the strategy being implemented by DNI Tulsi Gabbard. She oversees 18 U.S. intelligence agencies, none of which have been tasked with developing serious information warfare plans. Instead of using U.S. intelligence to shape the information space, Gabbard has promoted and amplified Russian trolls. That is the current U.S. information warfare strategy—helping adversaries mislead American and global audiences by promoting their talking points and disinformation.
It is deeply concerning. The Pentagon has also shut down key information centers that had been active since the Cold War and were vital to gathering intelligence and countering propaganda. Those centers are now gone. So, the U.S. is not only failing to engage in information warfare but deliberately dismantling the infrastructure that once enabled it to do so.
Reestablishing that infrastructure would be extremely costly, difficult, and politically controversial. It would also be logistically and technically complex. If the next administration decides to rebuild the capabilities destroyed under the Trump administration, it will have to start from scratch.
Jacobsen: What does Putin want? What does China want, ultimately?
Tsukerman: Both of them?
Jacobsen: With the United States, with the world, with their region, with their populations.
Tsukerman: Both Russia and China, when it comes to the United States, want to see nothing more than a weakened, divided, and ultimately destroyed America. Russia is more chaotic and nihilistic in its approach—they want the U.S. subjected to complete internal destruction. A civil war in the United States would be ideal for them. Their strategy is not rooted in economic logic; they want to watch the world burn, even if it does not bring them measurable gains.
China, on the other hand, is more pragmatic. They still have significant financial interests in the U.S., but they, too, want to see America defeated. As intelligence reports show, the Chinese strategy is clear: they want to become the world’s sole superpower. Xi Jinping is an extreme nationalist who uses the communist system to pursue a vision of global domination—not of a collaborative global system but of a world ruled by China.
Together, Russia and China are focused on exploiting and exacerbating U.S. weaknesses—polarization, political extremism, and cultural fragmentation—because an internally divided U.S. helps them advance their ambitions. By fostering division, they make it easier to dominate regions of strategic interest and displace U.S. influence.
As for their populations, neither government values human life. In both China and Russia, standards of living are deteriorating. China faces significant economic troubles and enforces social control through re-education camps and a draconian social credit system that severely limits the quality of life. In Russia, there are widespread public health crises—rampant AIDS and hepatitis, crumbling infrastructure, poor hospital services, substance abuse, despair among youth, high abortion rates, and a population engaged in widespread self-destructive behaviour. All of this is preventable, but the leadership does not care. The citizens are not motivated to live well, and the system provides no support.
Beyond their desire to weaken the U.S., Russia also has specific geopolitical ambitions. It wants to be a dominant power in the Middle East—an ambition rooted in its history from the days of Tsarist Russia through the Soviet Union. The security services, which have long been the real power in Russia, have maintained a consistent foreign policy. Russia also seeks to turn the European Union into a Russia-friendly bloc and to “colonize” as much of it as possible, allowing the kleptocratic leadership to extract resources while building a legacy through war.
The war in Ukraine, however, is proving to be extremely costly. It has resulted in loss of life, economic sanctions, and immense financial strain. Russia cannot afford to win the war because victory would require long-term occupation, maintenance, and rebuilding—something it simply cannot do. Crimea turned out to be a major economic and strategic failure. It lost access to Ukraine’s broader infrastructure, including clean water and natural resources. Even tourism—once a lucrative stream for Crimea with three million visitors annually—is gone.
Russia continues to operate at a tremendous loss. It has grand imperial ambitions but lacks the military genius of a Napoleon, the organizational skills, or any ideological or institutional structures that would make empire-building feasible or even remotely beneficial. Instead, it is a collapsing empire clinging to the aesthetics of domination without the substance or resources to support it.
Jacobsen: Where does this geopolitical situation—and the media landscape that enables or reflects it—leave independent media, international freelance journalists, and others? What happens to their voices when they no longer have the institutional pillars that act as tent posts for freedom of expression?
Tsukerman: So-called “independent” Russian media is doing quite well and proliferating rapidly, largely because it is cheap to operate. They can run troll forums and hire writers or hacks-for-hire from virtually anywhere at a very low cost. They take low-paid individuals, pull them out of obscurity, give them a modest stipend, and as these individuals gain prominence, they start to receive additional income from mainstream institutions and media outlets—eventually becoming mainstream themselves.
Someone like Candace Owens, for instance, was getting paid by The Daily Wire and conservative organizations. She was not necessarily paid directly by Russia, but Russia is willing to invest money to elevate these individuals, helping them build visibility and institutional credibility. Sometimes oligarchs fund this; other times, third-party allies do. Regardless of the method, Russia always finds ways to fund these figures—and once they become well-known, their alternative income sources kick in: crypto, sponsorships, paid appearances, and more.
As a result, pro-Russian networks are proliferating. With AI, trolls can generate endless content across social media platforms for even less money. Elon Musk helps them significantly through his ownership of X, where the algorithmic amplification of such voices is widespread.
Independent journalists, on the other hand, are in real trouble. They do not have access to the same funding sources to sustain that kind of output. Traditional media collapsed because of flawed business models and the shift in information consumption. Unless you are willing to do corporate writing—focused on non-political topics like finance or business—you are at a disadvantage.
Media outlets are increasingly engaged in self-censorship, particularly when avoiding criticism of Trump or his allies. Any serious critique of Trump or his interests is difficult to get published and increasingly difficult to get paid for—even if you are willing to write it for free. That is because there are limits to what media platforms are willing to accept now that crossover figures are entering journalism and reshaping the industry.
By “crossover,” I mean individuals who support Trump but are not traditionally conservative. Some come from the radical left or have an incoherent ideological background. Their appeal is often social or aesthetic—the animus and outrage appeal to them—not rooted in a principled political stance. As a result, true independents—critical thinkers, classical liberals, traditional conservatives, and centrists—are marginalized. They do not have many places to publish in the United States anymore.
Some may find more receptive audiences in the UK, but European media is also difficult to access because it often requires payment to be published. So, the media landscape is becoming increasingly fractured and dominated either by adversarial powers or by extremely wealthy interests—corporations, billionaires, and institutional actors who can afford to shape the discourse.
This shift makes it harder for independent voices to publish thoughtful, informed analyses—voices outside the Beltway and the Washington bubble who focus on traditional foreign and domestic policies without the partisan spin. Platforms like The Free Press by Bari Weiss offer a slightly more diverse range of thought but still promote a specific group of thinkers. Much of what it publishes is not journalism—it is opinion writing. It is not investigative, fact-checked, boots-on-the-ground journalism.
We are facing an uphill battle. Even in podcasting—which is supposed to be a democratized medium—the same types of people dominate. Most successful podcasters are already famous for something else: comedians, MMA fighters, athletes, celebrities, or traditional journalists who transitioned into the format.
So, even in this supposedly accessible environment, average people struggle to build an audience. There is too much content and too much competition. Audiences gravitate toward a few well-known names or individuals who have the money to boost visibility and manipulate the algorithm. And in this quasi-populist, quasi-pro-Russian media environment, the same types of voices keep getting amplified—just in more sophisticated and coordinated ways.
Jacobsen: What about the limitation on information sharing and other concerns? The European Union is slowing down its information sharing at the same time—or right after—the United States has begun slowing down or stopping its information sharing.
Tsukerman: There are two distinct areas to look at: intelligence sharing and media-related information sharing. These are happening simultaneously, and both are worrying. The slowdown in intelligence sharing is deeply concerning because it leaves all parties—both in the EU and the U.S.—less secure, less capable of reacting to threats, and less able to develop comprehensive, preemptive strategies. And this is happening while the threats are not diminishing, just because the EU and U.S. are currently in disagreement.
This situation benefits adversarial actors who thrive on disunity. The less cohesive the Western alliance, the more likely we are to see successful terrorist attacks, drug smuggling operations, and political meddling from countries like Russia, China, and others. These developments increase the likelihood of serious damage occurring without adequate early warning, as the channels of communication that might otherwise prevent such threats are breaking down.
We are also seeing major losses in terms of media and social media cooperation. The European Union tends to be more restrictive in handling digital regulation, but there has also been a complete breakdown in dialogue between EU institutions and their American counterparts. This lack of mutual understanding leads to ignorance about each other’s regulatory, political, and technological environments.
Now, there are potential regulatory issues involving big tech companies that may lead to platforms like X (formerly Twitter) being pushed out of the EU due to non-compliance with privacy and security regulations. Elon Musk has refused to meet key European standards, which could lead to a total ban of X within the EU. That would create a massive vacuum for public commentary—particularly among journalists and public figures who rely on the platform.
We are increasingly seeing a fractured global communications environment. The less the Europeans and Americans engage in direct, consistent communication, the more room for false perceptions to grow. That makes it far easier for adversaries to spread disinformation, sow division, provoke antagonism and polarization, and manipulate public narratives in both directions. The long-term result could be the death of the transatlantic alliance—not just politically but on personal, business, and cultural levels. The breakdown of high-level political relationships could also mean the collapse of everyday cooperation between people across the Atlantic.
Jacobsen: So how would you describe Trump’s strategy—the big question—about the media?
Tsukerman: What did you ask? How would I describe Trump’s strategy regarding media? Yes, that is the big question. His approach has evolved. During his first term, it was mostly chaotic. He did not know what he was doing. He was reactionary. His strategy, such as it was, revolved around attacking the media, attacking Biden, attacking political opponents, and even attacking other Republicans.
Now, however, the strategy is more deliberate. It is consolidated and centralized. There is a clear method involving systematically bullying critics into submission. This goes far beyond the typical White House strategy of coaxing or pressuring the media through access manipulation—something we saw, for example, during the Obama administration. With Trump, it is not just about incentivizing loyalty through access; it is about threatening, attacking, and overwhelming critics until they fall in line.
We have seen this pattern with Biden, and we have seen it to some extent with every president. However, with Trump, it goes far beyond the usual tensions or isolated incidents of journalist intimidation. We are likely to see a full-scale, systematic attack on the media. We are already witnessing a lot of media outlets becoming significantly less critical.
As part of this adjacent effort, Jeff Bezos has noticeably reoriented The Washington Post toward priorities he believes may be more appealing to Trump. We are seeing similar trends in other outlets like Forbes, which are softening their criticism of major political figures to avoid conflict or controversy. Many outlets are already engaging in self-censorship.
Meanwhile, conservative media is doubling down on its pro-Trump stance—more so than before. Interestingly, Fox News and The Wall Street Journal have pushed back more than expected, but Trump has publicly attacked them, accusing them of being corporate, corrupt, and dishonest due to their ownership structure. His strategy is clearly to shape an information space that is friendly to him—one that follows his lead and supports his political goals.
Trump’s goal is not only to consolidate conservative media—much of which is already aligned with him—but to neutralize or co-opt all media. He wants to eliminate serious investigative criticism, especially anything probing into his inner circle, family, or business associates. What remains would be toothless reporting focused on banal topics, serving to distract rather than inform.
We are already seeing Republican officials use social media to bypass journalists, sometimes trying to charm the public or push products—like Teslas—instead of addressing serious policy issues. Some officials have even fought with journalists during press briefings, refusing to take questions from reporters they deem unfavourable.
Jacobsen: Like saying, “You’re not allowed to ask that.” “Sit down.”
Tsukerman: Exactly, him, Fox News, it’s a whole thing. And not everyone is going to tolerate that. Even some conservative publications are starting to express concern because they know it will be bad for business. For example, we have seen Newsmax and Fox side with journalists responding to AP’s exclusion from the press room.
Jacobsen: So, is it bad for them and their business?
Tsukerman: It damages their credibility, and they know they could suffer the same fate if they cross Trump on any issue in the future.
Jacobsen: Do you think Trump will pass away by the end of his term?
Tsukerman: It is hard to say. I am not a prophet. He is in reasonably good health. Anything is possible—he is getting older. I do think he appears more vigorous than Biden was, and Biden still made it through his term. Many people predicted Biden would not last four years, but he did. Trump seems in better physical and perhaps even mental shape than Biden.
He has made some of the same verbal gaffes, but he is not completely out of it. Could there be a violent incident, given that there have already been two previous assassination attempts? Anything is possible. Will that lead to more robust security efforts? Hard to say. I do not anticipate anything unusual, barring a natural or unpredictable event. He is in relatively good health, and I would not count on anything unexpected. In that sense, I expect a fairly conventional four years.
Jacobsen: Do you think the world is losing insight into slow-moving but existential threats—like climate change—as media freedom collapses and geopolitical tensions rise?
Tsukerman: Absolutely. The U.S. has historically been the global leader in media freedom. It will take time for the international community to understand the shift’s extent fully. Most of the world is used to more restricted media environments, so the idea of losing freedom of the press in the U.S. may not hit them immediately.
That is not to say the U.S. media was ever perfectly objective—it had its own biases and moments of self-censorship. But overall, it was the most open, willing to challenge power, ask hard questions, and host a diversity of viewpoints. The U.S. media environment allowed for more robust government scrutiny than the European Union.
It will take time for people to forget the U.S. as a beacon of media freedom. But now, the U.S. appears to be moving in a direction much less favorable to freedom of the press—and ironically, many international observers may be slower to react because they are accustomed to criticizing the U.S. for having too much freedom.
Then, when the shift goes fully in the opposite direction, and the world finally catches up to the reality of what is happening in the U.S., it will be a huge shock. People will realize what they did not appreciate about the U.S. free media environment—that the alternative is far worse once it collapses. Having too much freedom, too many loud opinions about government—that is far preferable to the suffocating silence of media suppression.
We are facing a contentious four years ahead. Political tensions will be high. It is not easy to decouple from global alliances fully, but Trump is doing everything he can to erode trust and dismantle those partnerships. Even if the next administration is fully committed to restoring those ties, it will be incredibly difficult. And if someone like J.D. Vance follows him into power, we may look at a long-term situation that will be nearly impossible to repair.
Frankly, the U.S. was a positive example for the world in many ways—its media environment being one of them. Of course, it had shortcomings. There were real concerns about journalistic ethics and the erosion of integrity. But until recently, the U.S. media ecosystem was by far the most intellectually diverse and self-critical. And that will be missed. It will leave a gaping hole that will be very hard to fill.
Fortunately, British and French publications have stepped up with solid investigative work on the Ukraine issue. But they have their blind spots on other global issues. The U.S., for all its flaws, was still more willing to critically examine both domestic governance and major foreign policy questions seriously.
Jacobsen: Which media organization do you think has been the best—rated highest in detail, factuality, prominence, and so on? Based on the kind of work Associated Press reporters do, are you one of those analyzers?
Tsukerman: The Wall Street Journal stands out for having a comprehensive, objective, and unsensational approach to news. Bloomberg is also strong, but in my view, it has a serious blind spot on China, and that skews much of its coverage. That said, both publications have individual journalists who have, unfortunately, become overly dependent on certain”trusted” sources—particularly government or intelligence sources—which can lead to skewed reporting on international issues.
It is easier to be misled on foreign affairs than domestic ones because journalists are less familiar with the nuances of those countries, cultures, and political environments. I have seen this happen repeatedly—not just at WSJ or Bloomberg, but at many other outlets I have been tracking.
Even so, those two publications remain among the more reliable ones. Of course, any major media outlet will have issues—governments leak information for strategic reasons, intelligence agencies manipulate narratives, and corporate interests get involved. You always have to read between the lines. But even with those limitations, The Wall Street Journal and Bloomberg generally have people trying to do a conscientious job, covering stories thoroughly and seriously. That matters.
Jacobsen: So you’re saying they become victims of their sources. The analogy that comes to mind—humorously, I might add—is the philandering husband who goes to the same prostitute repeatedly and starts speaking reverently of the “Lady of Joy,” becoming a victim of his exposure to a single, compromised source of opinion.
Tsukerman: Fair.
Jacobsen: o, what do we make of these Russia-U.S. or Kremlin-American discussions about “peace”? Is there any chance these talks are legitimate? Or are they just buying time for a country spending one-third of its budget on the military?
Tsukerman: Russia is absolutely buying time. Not only that—they are trying to manipulate the U.S. into giving them a lifeline at a time when they are hemorrhaging money, lives, and political capital. The European Union is consolidating against them. Globally, Russia is becoming deeply unpopular.
The U.S., by entertaining these discussions and pulling leverage away from Ukraine, is inadvertently helping Russia survive longer than it otherwise might. Without this lifeline, Russia would likely collapse on multiple fronts. But beyond the geopolitical stalling tactic, these so-called “peace talks” are also part of a broader Russian goal: destroying the U.S. image on the global stage.
Undermining U.S. credibility is central to Russia’s larger war effort. This is not just about controlling Ukrainian territory. It is about weakening the global perception of the U.S. as a leader and moral authority.
These talks are a major inflection point in global diplomacy. The U.S. has long portrayed itself as a champion of democracy—or, at the very least, of Enlightenment values, constitutional principles, international law, national sovereignty, and a rules-based order. Right now, the U.S. is walking a very fine line between maintaining that role and compromising it under the pressure of adversarial manipulation.
Let’s put it this way: the U.S. currently manages its evolving role in multilateral negotiations that include third-party mediators like Saudi Arabia. At the heart of this diplomatic drama is a battle for influence. Russia and Ukraine have opposing objectives. Russia seeks to legitimize its territorial gains, while Ukraine aims to restore sovereignty fully.
The U.S. has been inaccurate in claiming that Ukraine has no victory strategy or its undefined goals. Full restoration of sovereignty is, in fact, a clear military objective. The U.S. has been coy in denying that fact. While it may not be directly participating in some of these indirect talks, it has a profound interest in their outcomes—particularly in how they affect U.S. credibility, soft power, and its standing in the global geopolitical order. This is not just about conflict resolution but prestige and influence.
The involvement of neutral powers like Saudi Arabia raises serious questions about how these developments will reshape U.S. relationships—with both allies and adversaries. Historically, the U.S. has positioned itself as a defender of democratic rights, a rules-based order, and national sovereignty on the global stage. Its strong support for Ukraine, both militarily and diplomatically, reaffirmed that role.
Now, while the Biden administration can be criticized for not decisively pursuing a Ukrainian victory, for slow-rolling aid, or for applying undemocratic pressure on Zelensky, there is a broader picture. The American population has shown immense public support for Ukraine—support that has, in many ways, pushed values of democracy further than the U.S. government was willing to go. However, these ongoing indirect Russia–Ukraine talks complicate that dynamic.
As nations like Saudi Arabia take the lead in mediation, some observers question whether the U.S. is losing its leadership position. While the U.S. still claims to support Ukraine’s sovereignty and territorial integrity, comments from the Trump camp are casting increasing doubt. The U.S.’s role in these third-party negotiations now appears inconsistent with its long-standing image as the global arbiter.
This new isolationism is not just about avoiding foreign conflicts. It is also about stepping back from leadership roles in diplomacy—roles that do not even tax U.S. resources or taxpayers. If these talks result in a compromise or peace process in which the U.S. has little influence, the perception of American power could take a significant hit. That perception is already weakening. The fact that the U.S. is voluntarily giving away leverage has not been properly addressed in public discourse.
The West’s traditional dominance in international negotiations is visibly weakening. The U.S. risks being sidelined in favour of emerging diplomatic powers like Saudi Arabia—or, in some cases, even Russia. If, on the other hand, these talks yield a ceasefire or lasting diplomatic outcome, then U.S. support in the broader process could enhance its image as a promoter of peace—even if it is not directly involved in every phase. But that would require tangible results, and we are not seeing those so far.
To benefit from these talks, the U.S. would need to carefully balance national interests with respect for the multilateral process being led by the Saudis. If it refuses to acknowledge the role of non-Western actors, that could be seen as a reluctance to share diplomatic influence in a world that many—like Senator Rubio—now describe as multipolar. That shift in perception, largely driven by Russia and China, is a psychological and information-warfare victory for Moscow, even though it is not grounded in actual geopolitical strength.
China may support the idea of multipolarity through its economic clout. But Russia? Russia is not a dominant geopolitical player. The fact that it is being treated as one is already a major win for its disinformation and diplomatic strategy.
There is also the question of how these developments affect U.S. relationships with its European allies. Many European countries, which have strongly supported Ukraine, view U.S. support for third-party mediation as either a sign of strategic flexibility or a troubling indication of unreliability. They are particularly uncomfortable with the fact that key discussions on Ukraine’s future are happening outside of NATO and the EU and without their involvement.
Russians argue that Europeans could choose to participate—that they are excluding themselves. They claim the U.S. did not have to include them either. However, no one in Europe considered talking to Putin a good idea, and they still do not. So, to the extent the U.S. engages in a process perceived as detrimental to European security, they want a seat at the table. This directly affects their future.
Meanwhile, Russia sees the involvement of countries like Saudi Arabia and Turkey as an opportunity to frame the entire situation as evidence of global dissatisfaction with U.S. and NATO policies. They are using this moment to argue that the U.S. can no longer dictate global terms and is losing moral authority.
Russia is using this as a diplomatic victory. It undermines the U.S. position on international law, sovereignty, and the rules-based order. The U.S. image as the leading force behind those principles is eroding—especially as Russia promotes the idea that non-Western mediators are better equipped for global peace negotiations.
But that is only part of the issue. The deeper problem is that Russia is portraying the U.S. as morally equivalent—or worse. Trump’s rhetoric, such as calling for the invasion of Greenland or joking about making Canada the 51st state, only reinforces the Russian narrative that the U.S. is no better than them.
If the U.S. can leverage its alliances and promote a united Western stance behind Ukrainian interests, it could enhance its image globally. For that to happen, Trump must abandon his current strategy and recognize that it is failing. Such a pivot would send a clear message to the world that despite recent challenges, the U.S. remains a dominant force in global diplomacy and security—capable of shaping outcomes through indirect influence, even when direct engagement is off the table.
Saudi Arabia’s role as a co-mediator in these talks marks a shift in global diplomatic power dynamics. While the U.S. has long been an important partner to the Saudis, the kingdom’s increasing participation in global peace processes puts it in direct competition with U.S. influence.
Saudi engagement in the Ukraine conflict—whether through these indirect talks or broader regional diplomacy—signals its growing role as an independent global actor. That is beneficial for Saudi Arabia but not necessarily for the U.S. On the one hand, Washington may welcome Riyadh’s role in fostering peace, particularly if it promotes stability in regions where the U.S. has strategic interests. Trump himself has encouraged Saudi involvement as a mediator.
However, Saudi Arabia’s rise as a diplomatic power suggests the U.S. faces growing competition in conflict mediation. If Saudi Arabia succeeds in these negotiations, it could significantly diminish America’s role as the world’s leading peace broker—especially outside the Western sphere. And that is part of the goal.
The U.S. might argue that it wants to avoid military entanglement in conflicts, but that does not explain why it would willingly forfeit its image as the top global diplomat. There is no strategic reason to surrender that role.
This shift could also have lasting consequences for U.S.–Saudi relations. Historically, the U.S. has relied on Saudi Arabia as a key partner in the Middle East. But as the kingdom asserts its independence in diplomacy—especially in the Russia–Ukraine talks—it may prompt Washington to reevaluate the relationship.
In the future, the U.S. may have to recalibrate its alliances and diplomatic strategies to maintain influence in a rapidly evolving geopolitical landscape. This situation could spiral if the U.S. regrets giving away diplomatic leverage—even to an ally. For now, the arrangement is functional. But what happens if the U.S. and Saudi Arabia diverge significantly in how the negotiations should proceed—or who benefits?
That leads to a broader issue: these talks are not simply about a regional conflict. They reflect deeper transformations in global governance. As multilateral negotiations unite increasingly diverse actors—including powers from the Global South—the U.S. must confront a new reality: its previous dominance in shaping global narratives is no longer guaranteed.
Adding to that, the U.S.’s troubling flirtation with Russian propaganda is diminishing its capacity to craft and control its messaging on the world stage.
Jacobsen: Any final thoughts on American attitudes—internally—toward the media and dissent?
Tsukerman: There is growing concern outside of the hardcore MAGA circles. Even moderate Republicans—what remains of them—are worried they may be silenced. Some MAGA and MAGA-adjacent figures now gaining power believe they are finally “restoring” or “depoliticizing” the media environment, at least in their favour.
But the more government intervention and authoritarianism in the media, the less space there will be for independent voices—even those who agree with the overall strategy. In the long run, this will not be good for anyone.
Jacobsen: Irina, thank you again. I appreciate your time.
Tsukerman: That’s fine. Thank you.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/24
Mareyba Fawad, a federal health policy and data consultant at Acumen LLC, joined Scott Douglas Jacobsen to reflect on her experience as head delegate to CSW69 with the Young Diplomats of Canada. Fawad, with degrees from the University of Oklahoma and Columbia University, emphasized youth advocacy, gender justice, and public health. She discussed global backsliding in women’s rights, the importance of grassroots education on the Beijing Declaration, and the evolving role of Canada in international gender equity. Balancing federal consulting with activism, she highlighted mentorship, intergenerational responsibility, and hope in the next generations leadership as key to sustained progress.
Scott Douglas Jacobsen: Today, we’re here with Mareyba Fawad. She is a health policy and data consultant at Acumen LLC. She supports various offices at the Centers for Medicare & Medicaid Services. She earned her B.S. in Psychology and B.A. in History of Science from the University of Oklahoma in 2020, where she founded the Minority Health Sciences Conference to empower high school students interested in health sciences. She received her Master of Public Health from Columbia University in 2022, where she was awarded the Bernard Challenor Prize and worked on writing behavioral health policies for UN Women. She also directed Oklahoma’s annual public health conference and was honoured by the University of Oklahoma as the 2024 Young Distinguished Alumni for her early-career success and contributions to public health.
Additionally, she serves on the Columbia Mailman School of Public Health Alumni Board. Thank you for joining me. I appreciate it.
Mareyba Fawad: Thank you for having me.
Jacobsen: Today, we will focus on a post-CSW synopsis. What inspired you to attend CSW this year? Who did you go with, and what were you hoping to gain from the experience?
Fawad: Absolutely. I chose to attend because of my ongoing commitment to developing myself as a public health professional, advocating for women’s health, and exploring ways I can contribute meaningfully in those spaces. I always acknowledge the shoulders I stand on — the many women who have uplifted and supported me throughout my journey.
In public health, it becomes clear that the backbone of healthcare systems and social communities — especially the impact of social determinants on health — is deeply rooted in families and local communities. Women are often the driving force behind the changes happening in these spaces, constantly working to improve the well-being of others.
During graduate school, I also gained significant experience in international affairs. I conducted global health systems research with Chelsea Clinton and participated in a prestigious international affairs fellowship at Columbia University, housed within the School of International and Public Affairs.
About 25 of us were selected from various schools across Columbia, and through that fellowship, I was exposed to how different disciplines influence global systems and structures.
After graduating and moving into federal health policy and consulting, I felt called to return to my roots and advocate for Canadian voices. I grew up in Mississauga, Ontario, and much of my family still lives in Canada. I saw this opportunity as a way to represent those voices and use my platform to support others. I attended CSW with the Young Diplomats of Canada.
We are a national non-profit organization. We are also non-partisan. And so, with that, we advocate for the different voices of youth across Canada. So yes, I serve as the head delegate for our delegation of four outstanding individuals. We were chosen through quite a rigorous process, and I’m honoured to have had the chance to be a part of this experience.
Jacobsen: What went against your expectations after you went, what matched them, and what was something surprising?
Fawad: Yes, what pleasantly surprised me, in some senses, was the access to rooms. I went into it expecting that we would not necessarily be allowed to enter certain spaces, have high-level discussions, or meet with certain people within the Canadian Mission or higher-up global leaders, even at the UN. We’re youth, so we’re inherently cognizant of that in the spaces we’re allowed to occupy.
The welcoming nature of so many individuals and their desire to talk with us, to bring us into spaces, and welcome us to different dinners, events, and other settings was eye-opening and humbling. There were instances where we would walk into a room, and people would say, “Oh, you’re with the Young Diplomats of Canada,” our reputation preceded us before we even had a chance to speak. They would have questions for us and wanted to seek out our perspective — to get our insights on how the issues discussed at CSW impact young women and girls, especially from a grassroots advocacy standpoint.
I’d say that pleasantly surprised me. Something that matched my expectations was understanding that many UN structures, and even international law more broadly, are horatory in nature—they do not necessarily have the teeth for change in the way we might hope.
As youth engaged in advocacy, we know how to build momentum, but understanding that many of these systems are deeply entrenched and often feel more conversation-heavy than action-oriented was expected. Many countries are making progress, but much of it depends on shifts in political will. When political conditions align, it seems there is prioritization of women’s rights and gender justice.
However, when those issues are not of political interest, they are often pushed to the back burner by certain governments. That matched my expectations, especially when revisiting the Beijing+30 agenda and reflecting on the Platform for Action. It’s an incredible framework, and there has been movement toward its goals.
However, we’ve also seen a dangerous backslide in many countries — a regression in gender justice initiatives. So, while we talked about progress, I also went into this aware and wary that there are still significant gaps. Many countries have seen setbacks rather than gains in this initiative.
Also, generally speaking, outside these UN spaces, many youths do not know about the Beijing Declaration and Platform for Action. It seems idealistic—it exists in these higher-level spaces. Trying to bring that down to the grassroots level, educate peers about it, and make it a topic more commonly discussed in the media and among people our age is definitely needed.
Outside of these formal settings, I thought, “Okay, we know this is a bit of an ideal — but how do we actually apply it and move forward?” That matched my expectations regarding realizing that we should not just pat ourselves on the back but also focus on making tangible progress. But yes.
Jacobsen: What was your favourite session?
Fawad: So hard.
Jacobsen: It can be more than one. Also, who was in it?
Fawad: It was the session titled “National Women’s Machineries: Accelerating BPfA Implementation Beyond Three Decades” the ambassador to the UN from the Philippines was in attendance. I believe the Minister for Women from New Zealand was there.
There was also the UN Women Director of Policy Programme and Intergovernmental Division and someone from the EU Commission who specialized in gender equity. There was a lot of great representation—New Zealand, Egypt, the Philippines, an EU Commissioner, and then a policy director from UN Women.
That panel was incredible. It focused on becoming advocates and agents of change within the larger global framework. The panellists shared successes from programs in their countries—what worked and what did not. I found that incredibly insightful because they were honest about the wins and the gaps.
I especially respected the ambassador from the Philippines. His statements were so heartfelt that you could tell that he truly understood the issues. Sometimes, when male allies speak, it can feel like they are just repeating talking points. But with him, it was different. He seemed to genuinely get it.
Jacobsen: I was just talking to a family member today about that — the political, and I use this term advisedly, manship, of that type of advocacy, versus truly integrating it and having a realistic view of people as people advocating for change. Because there are men and women, younger and older, and people from many backgrounds who do not agree with the aspirations of the Beijing Declaration, UN Women, or even the UN.
So, gender pay equity and similar efforts have to be integrated. It is not just about saying the right things but about embodying a real sentiment and sensibility.
Fawad: Yes, it felt like he truly got it. The ambassador also brought the Chairperson for the Philippines Commission on Women .
It spoke to his priorities and demonstrated that by having someone sit beside him and say, “This is how we show up in the Philippines. This is how we do the work.” She was candid. When your boss is sitting to your right, and you’re being honest about what is going well, what is not, and how to move the needle forward, it hits differently.
I loved that session and just seeing everyone come together. A representative from Egypt also talked about their national action plan and the new one they’re releasing this year. Then, New Zealand joined in, talking about the importance of civil society and how they are working to weave it in much more moving forward. Overall, it was an incredible session.
Jacobsen: What do you think Canada’s role is in advancing gender equity globally?
Fawad: Yes, good question. In terms of what I see as Canada’s role, it continues to serve as a role model in many senses. Of course, gender equity gaps persist in Canada, as they do in every country.
However, Canada’s initiatives and missions show that these issues are a clear priority. For example, the GBA Plus model—Gender-Based Analysis Plus—provides a framework for applying six elements within organizations and thinking critically about whether we are centering these conversations in work being done across Canada.
Canada’s role is also to amplify and support the work of other countries. As a nation that seeks to be a leader in this space, it is important to hold ourselves internally accountable and use our tools and resources to support countries seeking guidance and insights. The question becomes: “What has worked for you, and how can we apply some of those strategies in our setting?”
Canada must be candid about areas that need improvement. Human psychology often leads us to focus on the positives and amplify success stories, but it would be more realistic and helpful to acknowledge the gaps and challenges as well.
We need to address the missing and murdered Indigenous women crisis. We need to talk about the fact that 75% of Canada’s healthcare workforce is women — many of whom are burnt out and underpaid.
Being honest and upfront about those realities allows other countries to look at Canada and say, “They are not getting it right in every area either, and neither are we — but we are all committed to progress.” Together, we can move toward a deeper understanding of how to improve. And yes, I’d say that is our role in a nutshell. There is more to say, of course.
Jacobsen: What made CSW69 particularly important or emotionally resonant in the current geopolitical context?
Fawad: Yes. As a Canadian living abroad in the U.S., it felt incredibly timely and important to me. When you live in the West—or just observe globally—you see the backsliding of democracies and many rights that were previously enshrined in law.
These rights were agreed upon, with extensive legal precedent behind them, and yet we are now seeing various countries renege on long-standing commitments.
This reconvening of everyone at CSW and the opportunity to talk about what is happening in our countries and how youth are feeling was powerful. It also raised the question: Where do we go from here?
Unfortunately, many individuals in positions of power seem detached from the perspectives of young women or youth more broadly. So it was valuable to have space for youth dialogue — both with peers and in wider discussions.
Many people expressed concern about what CSW will look like next year, especially given what is currently happening.Will it still be held in New York?
There is real uncertainty about CSW’s future. How are things changing? Some people even asked whether we might be meeting in Geneva in the future—maybe even in Canada or another country.
The community that has been so strongly built in New York — including many foundational NGOs that show up and offer support — is deeply rooted there. There was this sense of, “Will it look the same in the future as it does this year?”
So yes, that stood out — this question of continuity and change.
Jacobsen: It was a sense of uncertainty and foreboding.
Fawad: Exactly.
Jacobsen: How do you balance federal policy consulting with your public service and leadership commitments?
Fawad: Yes, good question. In my day job, the root of it is ensuring people have access to healthcare — and that whatever the country says in terms of, “These are the social supports and services available to you,” those supports show up for them.
Logistically, it is about ensuring that what is promised is delivered. It is not just performative. When someone tries to access healthcare within their network or region, they should not be faced with the “Oh wait, I do not have providers who will see me” or similar obstacles.
The core of my work is rooted in social justice and in supporting individuals from historically marginalized backgrounds. When I think about the work I do outside of that—youth advocacy and gender justice—there is so much overlap.
Public health is inherently political, as is gender justice and youth advocacy. Everything is political. Every single thing impacts health — whether we are talking about the MMIWG crisis and gender-based violence or housing insecurity and its impact on the mental health of women and girls. It is all cyclical and interconnected.
In that sense, it feels relatively easy to balance because it all flows. It is a single train of thought connected between everything I do and am a part of.
We are all busy with our day jobs and have a lot going on, but when I feel passionate about something, I take time to support it through my volunteer work. Using the tools, wisdom, and resources I have is important.
As I mentioned, so many people have poured into me. I have had incredible mentors. I have had access to rooms that no one in my lineage could have imagined. Being a first-generation professional — someone who can work and live independently — is something no other woman in my family has been able to do.
I do not take that lightly. I carry that weight and want to pay it forward by advocating and showing up in spaces like CSW with mindfulness and thoughtfulness. So yes, that balance comes because I understand the weight and gravity of these situations — and the privilege I have been given. I want to pass it forward.
Jacobsen: Do you have any final thoughts before we close down for today?
Fawad: I am excited to see the next generation of youth. I am Gen Z, and I am looking toward Gen Alpha — seeing how they are already watching what we are doing, already knowing so much, and starting ahead of where we even began.
That gives me much hope and excitement for the future because they look up to us. It is beautiful to know we need to show up in these spaces and advocate for them, and it is also exciting to think about where they will take all of the efforts we have begun and move them forward.
I am looking forward to that and am excited to mentor those who come after us as well. As a lot of people mentored me, so we have to pass that on.
There’s a concept called Sankofa—an Akan word often referenced in Swahili, too. It means reaching back into your own community and giving back. So, I hope to do that, and I hope they will do that, too.
Jacobsen: Excellent. Thank you for your time today.
Fawad: Thanks, Scott.
Jacobsen: You’re welcome. Take care. Bye.
Fawad: Bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/23
Christiana Opalaye, founder of NeverKnowlinglyBoring, talks about her art and cultural advocacy. Opalaye, originally from Nigeria and now in London, started her work to teach her children about Nigeria’s rich ethnic diversity. Her Akikitancollection, meaning “endless praise” in Yoruba, highlights African cultural heritage, especially Nigerian women from lesser-known ethnic groups. She discusses tribal fashion, facial markings, and historical traditions, such as the Calabar fattening room. Opalaye aims to expand her work internationally, bridging cultural gaps and showcasing Africa’s talent. Her art is both a fashion statement and an educational tool celebrating African identity.
Scott Douglas Jacobsen: What inspired the creation of this?
Christiana Opalaye: My name is Christiana Opalaye, and I founded NeverKnowlinglyBoring.
It’s all about Africa, specifically West Africa. As I told someone a few minutes ago, I grew up in the diaspora. I live in London, having moved from Nigeria, and wanted to teach my children about Nigeria. We started with the core ethnic groups in Nigeria—the Igbo, Hausa, and Yoruba.
As I explored further, I realized Nigeria has over 250 ethnic groups, so I began drawing pictures representing different ones. That’s how this project came about. I wanted my children to understand that Nigeria, as vast as it is, has a rich diversity of cultures, traditions, and beauty. Each of these elements is reflected in the art I create.
Today, in Diamonds Watch, we discuss the United Nations, women’s empowerment, untapped female talent, and gender equality. I decided to showcase notable Nigerian women from various ethnic groups. You have the Benin, the Yoruba, and the Kalabari. These are women that many people don’t even know about because discussions often focus on the three major ethnic groups.
My art helps bring awareness to this cultural richness. We are showcasing Africa’s untapped talent and saying, “Yes, we are here—women, we are here.”
Jacobsen: And for Akikatan, what is the origin of the name, and what does it mean as a fashion statement?
Opalaye: My brand is NeverKnowlinglyBoring, and this particular collection is called Akikitan. The name is derived from Yoruba and means “endless praise.” When I thought of the name, I thought about Africa and the endless praise Africa deserves.
I’m talking about talent—about untapped talent. Africa deserves endless praise. West Africa deserves infinite praise. Nigeria—the world needs to know Nigeria. We have started with Nigeria and West Africa and the ethnic groups within, but we will expand to all African countries. That is my next step.
Jacobsen: What are the main tribes? So, the hairstyling, the colours, and the facial makeup designs—like the stark white dots and red accents—how do those elements characterize each tribe?

Opalaye: Each tribe has distinct cultural markers. For example, let’s take the Benin people. Benin women are known for their elaborate beadwork. They use very historical, richly symbolic beads.

This is a Benin woman; you can tell by her beads, which signify royalty. From looking at her attire, you immediately know she is from Benin. Even during marriage ceremonies, they incorporate these beads into their traditional attire.
A Yoruba woman, on the other hand, is different. Let me tell you about Yoruba women. This one is a Yoruba woman. I am Yoruba myself, and my name is Tokunbo. In Yoruba culture, we have something called an Oríkì name, which is a praise name.
The grandparents usually give it as a form of endearment. Oríkì is a name used to pamper or calm a child when they are misbehaving. When someone calls you by your Oríkì, it is meant to soothe and honour you.
So, for example, my Oríkì name is Abeke, which means “to pamper.” I believe I was created to do so—to pamper. Each name has a meaning. You have Akombi, which means “the firstborn.” You have Abeke, which means someone who has been blessed. Abeke also means “to pamper.” There are many different names, each carrying a unique significance.
Another distinguishing feature of Yoruba culture is facial markings. In the past, Yoruba people had tribal marks that indicated their heritage—what tribe or family they belonged to. Although this practice has largely disappeared in modern times, these marks were critical identifiers. A Yoruba woman, for example, could be recognized by these markings.

You can see a Yoruba woman here. Then we have the Hausa woman. For example, our Honourable Minister for Women’s Affairs is from the north—she is Hausa. This represents the Hausa identity. Within the Hausa ethnic group, there are also the Fulani people. This is a Fulani woman, and you can tell from her facial markings, distinct from Yoruba markings.

A Yoruba person might have just two marks, and in earlier times, those marks could immediately indicate what part of the Yoruba tribe they were from. For instance, marks could show if someone was from Ibadan, Owo, Ijebu, or Ogbomoso. These tribal marks were essential identifiers.
Here, you see a woman from Abeokuta and a Hausa-Fulani woman. You can recognize them by their facial markings—three marks distinct in their placement. This is not just an artistic or fashion statement but also educational.
Now, let me show you another example—this is a Calabar woman. The Calabar ethnic group has a unique tradition. Before a woman gets married, she is placed in what is called a fattening room. This tradition is meant to prepare her for marriage.
By fattening, I don’t mean just weight gain. The process involves pampering—she is placed in a room, massaged, nourished, and cared for. She is not allowed to do any strenuous work. Then, just before marriage, she is adorned in beautiful attire.
This is a Calabar woman about to get married. She is wearing elaborate accessories—the headpiece, the jewelry, everything that symbolizes her cultural heritage. She looks stunning.

Every single piece of art I create has a story behind it. There is always an inspiration. That’s why all my headpieces are one-of-a-kind. I don’t sit down and overthink them. I start, and whatever comes to me, I believe it is from God.
Here, for example, is a Yoruba woman representing royalty. You can see it in the gold corals around her neck and, of course, in her headpiece—very regal.
I call these women here water maidens. In ancient times, women would go to the stream, collect water in clay pots, and carry it home for cooking and daily life. This artwork represents those women returning from the stream, ready to care for their families.
As I said, this is not just art—it is also a fashion statement. Women were created to stand out. We are unique.
Anywhere you go, as my brand depicts—Never Knowingly Boring. We are never… I am never knowingly boring. I should stand out. These pieces have great art features as well. I am currently collaborating with an interior decoration company. What they are doing is incorporating my designs into wall art.
Imagine going to the beach, wearing your fashion statement, and then, instead of storing it in a cupboard, you place it on the wall as a feature. And so, yeah. That’s it.
Jacobsen: This is not just a hat. It’s a statement on the wall.
Opaleye: It is a statement, yes.

Jacobsen: How far back do these traditions go?
Opalaye: Oh, God.
Jacobsen: Do we know?
Opalaye: No exact timeline, but thousands of years. These are traditions that have been passed down from generation to generation.
And they are still alive today. If you go to Nigeria, you will still find all the ethnic groups preserving their traditions. Some communities still practice facial markings for tribal identification.
If you visit certain villages, rather than the big cities, you will still see children with these marks, identifying their lineage and heritage.
Jacobsen: Do you notice any conceptual gaps when presenting these ideas to Londoners? Do they struggle to understand the reasoning and style behind these traditions, or do they generally grasp it?
Opalaye: In what context? Do you mean with the facial markings and similar traditions?
Jacobsen: Yes, for example, the styling and the reasoning behind certain customs—like how the fattening room tradition was part of pampering before a marital ceremony. Do they find it difficult to relate?
Jacobsen: Yes. When translating these traditions, there are always cultural gaps, and many people just can’t grasp them.

Opalaye: In one sense, people can understand that markings help identify geographic origins and tribal affiliations. Let’s use the case of the Calabar people and their fattening room tradition. Londoners, particularly women, can relate to the concept because, before getting married, we engage in pampering rituals. We go to spas and have makeup parties—it’s all a form of self-care.
But in the past, there weren’t modern spa facilities. Instead, women were taken to a designated place where they were pampered in preparation for marriage.
So, they had a special place where women would receive beauty treatments, much like a spa retreat. When I explain it this way, people understand it. But when they hear the fattening room, their initial reaction is shock—they assume it means force-feeding women. That’s not the case at all. It’s more of a pampering room, but we still refer to it by its traditional name.
There are some cultural gaps people don’t immediately grasp. For example, Nigerians have a deep tradition of adorning themselves with jewelry. Some Londoners appreciate this, but it’s not as common in British culture. Just look at the Nigerian women attending this conference—they look incredible.
My art showcases this—it sends a message to the world that women are meant to stand out. We are unique. We shouldn’t be confined to the background.
Jacobsen: It seems like a cultural gap in conceptual understanding. I believe cultures share specific universal ways of organizing themselves, but how they express those traditions varies. British culture, in particular, is very utilitarian. The language is efficient, almost excessively neutral. If you want to add vibrancy, you must put effort into it. Where are you planning to take this next?
Opalaye: Oh, gosh.
Jacobsen: London?
Opalaye: Yes. London, Nigeria, America, Canada.
So far, my work has reached these countries: America, Canada, London, and Nigeria. But my goal is for it to reach everywhere in the world. We live in a time where people travel extensively. There are so many countries people know little about.
Imagine being in a country far from home… Nigerians are everywhere—in Iceland, in the most unexpected places. But if you’re somewhere wearing this hat, someone will ask you about it. And in that moment, you have the opportunity to share your heritage—to talk about your tribe, your origins, and Africa.
That’s the most fantastic thing in the world—to represent where I come from. I am proud to be Nigerian. I want the world to know about Nigeria, West Africa, and Africa. And I want them to see that we are doing things. We have talent. We are creative.
And being African, being Nigerian—and being a woman—is powerful.
Jacobsen: Thank you for your time.
Opalaye: Thank you very much.




—
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/23
Obesity remains a major public health concern in the U.S., affecting 42% of adults and contributing to chronic diseases like diabetes and heart disease. WalletHub analyst Chip Lupo discusses a study identifying McAllen, Texas, Knoxville, Tennessee, and Shreveport, Louisiana, as cities with the highest obesity rates. Factors include diet, economic challenges, and lack of physical activity. Lupo highlights the role of public policies, food accessibility, and misinformation in shaping health outcomes. He also notes that obesity burdens healthcare systems and ties into broader issues like lifestyle choices and crime rates, emphasizing the need for systemic changes to combat the crisis.
Scott Douglas Jacobsen: March is National Nutrition Month, and obesity remains a significant public health challenge in the United States. According to the Centers for Disease Control and Prevention (CDC), approximately 42% of U.S. adults are classified as obese, a figure that has been steadily rising over the past few decades. Obesity contributes to numerous health complications, including heart disease, type 2 diabetes, and high blood pressure, leading to increased healthcare costs and a greater burden on the medical system. Given the seriousness of this issue, WalletHub, a personal finance website, has conducted a comprehensive analysis to determine the most overweight and obese cities in the country. Joining us today is Chip Lupo, an analyst at WalletHub who has shared insights on this topic with us before. Chip, thanks for being here again.
Chip Lupo: Yes, definitely, Scott.
Jacobsen: Your latest study focuses on the most overweight and obese cities in the U.S. for 2025. It’s important to clarify that we are not using these terms in a judgmental way. Instead, we are approaching this as a data-driven analysis to understand regional health trends and the economic implications of obesity better. The study evaluates factors such as obesity rates, physical inactivity, and the prevalence of obesity-related health conditions like diabetes and hypertension.
One of the key findings is that McAllen, Texas, has the highest share of obese adults and the highest percentage of physically inactive adults. Knoxville, Tennessee, stands out with the largest proportion of adults diagnosed with diabetes, while Shreveport, Louisiana, has the highest share of adults suffering from high blood pressure. These statistics highlight how obesity and related health issues are not evenly distributed across the country but tend to cluster in specific regions. You know this country better than I do, although I am here now. What is going on in McAllen, Knoxville, and Shreveport that contributes to these high obesity rates?
Lupo: Well, Scott, if you look at not only those three cities but also many of the top-ranking locations on your list, you will notice a strong geographical pattern. Many of these cities are concentrated in the Deep South, where obesity rates tend to be significantly higher than in other parts of the country. For example, my hometown of Columbia, South Carolina, ranks 18th in the study, and similar factors are at play in many of these areas.
One of the biggest contributors is diet. In much of the South, traditional foods are often high in fat, fried, and heavily processed. While culturally rich, Southern cuisine includes staples such as fried chicken, biscuits and gravy, sweet tea, and deep-fried seafood, all of which contribute to excessive calorie intake. Additionally, economic factors play a role—many lower-income communities have limited access to fresh, healthy foods, making it more convenient and affordable to opt for fast food or processed meals.
There is also a historical and systemic health component. Many Southern states have some of the highest rates of cardiovascular disease, stroke, and diabetes in the country. South Carolina, for example, ranks high in heart disease-related deaths. This is partly due to long-standing dietary habits, limited healthcare access, and lower preventive care rates in some areas. The lifestyle in these regions can also be more sedentary, with fewer people engaging in regular physical activity, exacerbating the problem.
What stands out in this analysis is that obesity is not just a personal health issue but also an economic and societal challenge. Rising obesity rates contribute to increased healthcare costs, putting additional pressure on insurance providers, employers, and government programs like Medicare and Medicaid. Employers must account for higher healthcare expenses in their group insurance plans, and some companies are beginning to implement wellness programs or provide incentives for employees to adopt healthier lifestyles. Furthermore, dietary recommendations and public health campaigns are being adjusted to address this growing issue.
Another concerning factor is the intersection of obesity with other health risk behaviours. Smoking and excessive alcohol consumption further compound health risks, leading to even higher rates of chronic illness. When you combine poor dietary habits, physical inactivity, and substance use, you create a perfect storm for widespread health complications.
Jacobsen: So, Chip, given the economic and social consequences of obesity, what trends do you see in how cities and policymakers address this issue?
Lupo: That’s a great point, Scott. We are seeing more cities take proactive measures to promote healthier lifestyles. Some local governments are increasing access to parks and recreational spaces, improving infrastructure for biking and walking, and investing in public health campaigns to encourage better eating habits. Schools are also playing a role by revising meal programs to provide healthier options and educating students on nutrition from a young age.
One of the biggest shifts post-COVID has been the increase in dining out and reliance on fast food. During the pandemic, many people stopped cooking at home, and even as restrictions lifted, that habit persisted. Regardless of region, more Americans are eating on the go, relying on convenience foods often high in sodium, fat, and sugar. This trend is particularly noticeable in cities with high obesity rates, where the availability of fast food options far outpaces access to fresh groceries and nutritious alternatives.
The challenge is multifaceted. While individuals can make healthier choices, systemic changes are necessary to make those choices easier and more accessible. That means addressing food deserts, promoting nutrition education, and making healthy options more affordable. Until then, we will likely continue seeing high obesity rates in these cities and the associated health and economic consequences.
People are returning to restaurants, sometimes for all their meals. Fast food, in general, is not the healthiest part of the diet, although many chains are taking steps to offer healthier choices—largely to capitalize on that part of the market.
Jacobsen: And what about physical activity? Even in New York, where I am right now, there are plenty of green and open spaces. There are parks, and there are many opportunities to walk around the city rather than take transit or drive to the nearest location for a meal.
Jacobsen: What is happening on that level in terms of lifestyle choices?
Lupo: Well, many times, access to green spaces depends on where you live. Crime significantly affects whether people feel comfortable engaging in outdoor activities. Many people hesitate to go for walks, particularly in the pre-dawn or evening hours, due to safety concerns. This is especially true in cities like New York, where crime rates in certain areas can be high. That factor alone discourages many from incorporating more physical activity into daily routines.
Jacobsen: Do you find that even what people consider healthy is often mistaken? In other words, are there widespread misunderstandings about what makes a healthy lifestyle and what constitutes a healthy meal—where people believe they are making good choices, but in reality, they are not?
Lupo: Absolutely. Too many people are influenced by advertising, often without critically examining the claims being made. They see marketing campaigns that promise miraculous results from certain diets, dietary supplements, or over-the-counter medications. However, if they read the fine print or listen carefully, they would notice disclaimers stating that these outcomes are not typical. Unfortunately, people tend to latch onto these extreme cases as the norm, which leads to unrealistic expectations.
There is also a psychological factor at play. When people consume foods labelled as “diet” or “low-calorie,” they often compensate by eating larger portions, ultimately defeating the purpose. This is a common trap that many fall into without realizing it.
Jacobsen: Is the food pyramid itself flawed? Did it contribute to some of the dietary issues Americans face today?
Lupo: I would say “outdated” is probably the better word. For years, there have been discussions about restructuring the food pyramid to better align with modern nutritional science and contemporary lifestyles. The traditional model of three square meals a day is somewhat antiquated, and while it may still work for some, it does not necessarily fit today’s eating habits.
Additionally, we know much more about food composition than we did when the original food pyramid was introduced. There is increasing concern over genetically modified foods, high gluten content, and other dietary sensitivities. Food allergies are far more prevalent today than a generation ago, another factor that should be considered in nutritional guidelines. A more adaptive, evidence-based approach is needed to ensure dietary recommendations reflect scientific advancements and real-world eating patterns.
Lupo: But to your point, yes, the food pyramid definitely needs some retooling or restructuring to better align with modern society.
Jacobsen: You have three other studies—healthiest and unhealthiest cities, best and worst cities for an active lifestyle, and best and worst states for healthcare. If you can recall, what were the core findings from those that tie into this study?
Lupo: There are many correlations. Your best and worst cities for healthcare usually align with the cities where residents are most obese. These factors are interconnected.
If people don’t take care of themselves, their health will suffer, putting a strain on the healthcare system. In states like South Carolina, where heart disease and adult diabetes are prevalent, hospitals and clinics can become overwhelmed. Additionally, in many rural states with lower-income populations, healthcare systems are already underfunded, making it even more challenging to address widespread health issues. This adds another layer of complexity to the crisis.
Jacobsen: Alright, man. I think that’s it for today.
Lupo: Thank you. Take care.
Jacobsen: You too, Scott. Bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/23
Windy Pierre, an expert in digital marketing and eCommerce, discusses how the Trump administration’s trade and tax policies impact small businesses. Rising manufacturing costs and tariffs strain SMBs, offsetting tax cuts and reducing financial stability. Consumer confidence has declined, leading to lower sales. Pierre advises SMBs to maintain financial reserves, plan long-term, and adapt to market shifts. Immigration policies affect blue-collar labor, while tariffs create limited domestic manufacturing opportunities. Overall, small business owners remain uncertain about the future.
Scott Douglas Jacobsen: From your experience in digital marketing and eCommerce, how has the Trump administration’s trade policy impacted small business?
Windy Pierre: America’s economy is built on the backs of small businesses (SMBs), and trade policy will most affect them. SMBs will need to spend more on manufacturing, especially if your products are manufactured outside the US. You will have to raise prices to make up for the cost. Most SMBs do not have financial reserves to run a year of economic hardship. We had three suppliers that had to increase their prices.
Jacobsen: How has tax policy with the second iteration of the Trump administration affected small business growth?
Pierre: The 2017 tax cuts will not benefit SMBs. The new tariffs will offset the benefits.
Jacobsen: Are there shifts in consumer confidence or behavior among small business customers?
Pierre: Yes, I have started seeing decreased consumer confidence and spending in Q1 of 2025. Consumer spending drops by 0.2% in January, according to Reuters. Even in our commerce businesses, I’ve seen a 10% drop in sales compared to 2024 & 2023.
Jacobsen: How can small businesses adapt under the uncertainties of the current administration? What strategies can small businesses adopt to remain competitive?
Pierre: Economic volatility creates challenges. Have a long-term plan. Start working with a great tax professional. Your business should have 6 – 12 months of reserves. Please be on the lookout for growth opportunities. You must earn your customers’ business, excellent services, and products.
Jacobsen: How has the Trump administration’s immigration and visa restriction stance altered the talent pool available to American industries?
Pierre: I don’t believe the Trump administration’s immigration and visa restrictions will affect the talent pool for white-collar workers. However, blue-collar workers will face a different issue.
Jacobsen: What policies from this administration created new marketing opportunities or obstacles for small businesses?
Pierre: The tariffs will allow a small percentage of SMBs to manufacture state-side products.
Jacobsen: Are small business owners more or less optimistic about their future under the current set of economic policies? (And why?)
Pierre: I don’t believe SMB owners are more confident about the future. SMBs hire more blue-collar workers than midsize or large companies. That’s a significant portion of industries like construction, manufacturing, and retail, where hands-on, physical labor is common.
Jacobsen: Thank you for the opportunity and your time, Windy.
Pierre: Thank you.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/22
Hala Bugaighis, a prominent Libyan researcher, women’s rights activist, and business lawyer discusses her journey from law to civil society after the assassination of her cousin, Salwa Bugaighis. She highlights the challenges Libyan women face, including exclusion from political and economic decision-making, lack of legal protections, and societal repression. Bugaighis criticizes Western contradictions in human rights advocacy, emphasizing how global regressions empower anti-rights movements in Libya. She stresses the need for economic empowerment and resilience in activism.
Scott Douglas Jacobsen: Today, we are here with Hala Bugaighis. She is a prominent Libyan researcher, women’s rights activist, and business lawyer with over 15 years of experience in commercial and petroleum law. She co-founded the Jusoor Center for Studies and Development, a Libyan think tank focused on economic development and advocating for women’s economic inclusion. In 2018, she founded LEAP, Libya’s first business incubator for women.
Hala Bugaighis is also a member of the Libyan Women Peace and Security Advisory Group, working to strengthen women’s roles in peace and security processes. She frequently speaks at local and international events on issues related to economic development and gender.
So, my first question—you have been a lawyer for over 15 years. What initially sparked your interest in women’s economic issues and security? These are broad and complex topics; when someone commits to them, it often becomes a lifelong pursuit, as it has for you.
Hala Bugaighis: Thank you for the question. It is a difficult story to share.
In 2015, I was an established lawyer with a promising career at a law firm. I had excellent prospects, particularly in the commercial and petroleum sectors. However, that same year, Libya plunged into its second civil war and targeted assassinations of women became a terrifying reality. One of the victims was my relative.
She was my first cousin once removed, Salwa Bugaighis, a renowned human rights lawyer and democracy advocate. Salwa had been a leading voice for civil rights, democracy, and women’s empowerment in Libya. Although we were from different generations and did not know each other well, I met her just one month before she was brutally assassinated.
During our conversation, she convinced me to engage in civil society. I told her that I didn’t see the benefit of nonprofit work, that it was a waste of time, and that being a lawyer was fulfilling both professionally and financially. She disagreed strongly. She told me, “What a waste that someone like you, with your intelligence and skills, is not with us in the movement. We need you. We need to talk more.”
We had planned to meet again, and she was determined to persuade me. Tragically, I had an accident on the day we were supposed to meet, and I never saw her again. She returned to Benghazi, where she was brutally assassinated in her home on June 25, 2014, shortly after casting her vote in Libya’s parliamentary elections.
Her murder was a turning point. After her death, there was a chilling silence from women’s voices in Libya. She was the first woman to be assassinated in her own home during the conflict. Her words continued to echo in my mind, and I dreamt of her constantly. That moment changed everything for me. I knew I had met her for a reason. I decided to stop everything, honour her legacy, and dedicate myself fully to civil society.
]And that’s why I gave up my law career and joined the civil society movement. With the money I earned as a lawyer, I invested in Jusoor, my organization, to support its work during difficult times. That was the turning point in my life.
Jacobsen: I mean, that’s—hey, that’s tragic.
Bugaighis: I know.
Jacobsen: And regarding her murder—this happened in her home. Was it carried out by State forces or a domestic attack?
Bugaighis: To this day, we do not know who murdered her. She was on television that day, urging people to go out and vote because it was election day. She encouraged people to cast their ballots and participate in the democratic process.
And then, suddenly, we heard about her murder. There was no open investigation into what happened. The government remained silent. Even today, we cannot accuse anyone. We do not know who did it or why. It remains a mystery.
Jacobsen: Something was pointed out during one of the sessions, which had singing at the end. A South African delegate made a final two-minute comment. I believe it was an Afrikaner.
I think she was from the Sisters of Mercy. She noted that the femicide rate—globally, if not in South Africa alone—had increased significantly, somewhere between 80% and 120%. In other words, it had nearly doubled.
For a public figure like your cousin, that is not the kind of person you would typically target because such a case is more likely to be investigated with significant resources. That makes it even more likely that this was a targeted assassination. Of course, that is speculation—but it is speculation grounded in reasonable considerations.
So, a tragedy jump-started your transition to civil society. Had you heard much about civil society before that conversation or that moment? Several people at UNHQ during CSW69 over the last few days have noted that they didn’t know about “civil society”–the concept–when they were younger. They only got involved more recently.
Bugaighis: Libya is a different case. We didn’t have a civil society for decades.
Jacobsen: You didn’t even have society?
Bugaighis: Exactly. We lived under a dictatorship where everything was designed to serve the leader—the Brother Leader, as we called him.
Jacobsen: The what? The Brother Leader.
Bugaighis: Yes, that’s how we referred to him. It all changed in 2011, with the new system, the uprising, and the fall of Gaddafi. That’s when we started hearing about civil society, grassroots movements, and people regrouping for different causes.
Before that, human rights weren’t even a topic of discussion—you didn’t talk about them. So, yes, I first heard about civil society in 2011.
Jacobsen: You mentioned 2011 as the first time you heard about it. So, okay, let’s establish two points of contact. So, when you first heard about civil society in 2011, and then later, when you founded Jusoor in 2015, how was the concept of human rights viewed in Libya? How would you say perceptions have evolved over the last 14 years, or at least over the past decade?
Bugaighis: In 2011, everybody talked about human rights, democracy, and social justice. These principles were the foundation of why people took to the streets and protested against Gaddafi. It was not just about a regime change but about demanding fundamental freedoms.
These ideals were at the heart of everything—constitutional declarations, political discussions, and civic engagement for about a year. People were motivated and hopeful. This is what we wanted, what we believed in.
But then, after Libya held its first parliamentary elections, everything shifted. Suddenly, the discourse changed. The focus moved away from human rights and democracy, and we started hearing about national security as the new priority.
Jacobsen: That sounds very American. America sounds like Libya. I mean, a lot of these stories…
Bugaighis: This is our history.
Jacobsen: I know, I know. Many of these excuses—I see where this is going—are internationally common is what I’m getting at.
Bugaighis: Absolutely, yes. And in 2015, when I started, there was no discussion of human rights. It was a taboo.
Human rights were considered a Western concept that went against our social traditions. You name it—there was always some excuse.
Today, we even see international actors interfering in Libya, compromising human rights for the sake of so-called “stability.” Human rights and democracy—these principles are being sacrificed to maintain order. This is incredibly dangerous because you cannot build the foundations of stability or a new political process on the wrong principles.
And this is exactly what is happening now.
Human rights defenders are being targeted in Libya. Speaking out about these issues is once again a taboo. It is completely shut down. All the major human rights defenders have left Libya—they have been forced into exile, outcasted, and they live in fear for their lives.
Jacobsen: What does this mean for the status of women in society? And for men, how does this shape how both genders are forced into particular societal roles? People are generally less free.
Bugaighis: That’s true. Even during Gaddafi’s rule, I always say that the issue wasn’t just about women’s rights—it was about human rights as a whole. And unfortunately, this is what is happening again.
Both men and women lack basic freedoms and are forced to self-censor. These rights are now seen as privileges, something people are told they cannot even discuss.
But when it comes to women, it is even more complicated.
Historically and traditionally, women were never meant to be part of public life. Their role has always been confined to the home and small community circles. Women were not welcomed in the public sphere.
So, when women step into public life—when they speak out and/or engage in activism—it’s not just the government or authorities that react. Even society itself sees them as breaking some unwritten moral code.
There is a belief that if a woman puts herself in the public sphere, she deserves to be targeted. She deserves to be silenced—even assassinated—because she left her so-called proper place in the private sphere.
This is why it is so much more complicated for women. Libyan society still refuses to see us as part of public life.
Jacobsen: One thing that often comes up in interviews on these topics is that when an excluded group—women, in this case—steps outside their expected role, they face slurs in their native language. What are some of the common insults directed at women in Libya?
Bugaighis: Let’s start with the most polite ones.
Jacobsen: The most polite.
Bugaighis: Yes. One common phrase in Libya is, “You don’t have men in your house?” or “Where are the men?” They will say, “Where are the men in this household? How come there are women here?”—as if being present in public or speaking out means something is wrong. And then, of course, it escalates to much more immoral and degrading insults. It becomes too much. You can see from this mindset that they assume men should control their women and keep them inside the home.
Jacobsen: Oh yes, that’s exactly right. The implication is that these men have shirked their responsibility.
Bugaighis: The blame isn’t just placed on women—it’s also placed on the men for failing to “control” them.
I ask this question often because I’ve spoken to journalists who, internationally, have endured relentless harassment—not just outright violence but also sustained intimidation across different societies.
Both men and women experience this at some level. But for women, there’s an additional layer—it is typically sexualized in nature. I don’t receive that kind of harassment. I have not experienced those types of threats. That is one very stark gender distinction in the journalistic world. Would it be the same for women’s rights defenders?
Bugaighis: It is. When I briefed the United Nations Security Council, some people immediately took to social media to attack me—not for what I was saying, but for not wearing a headscarf–in Libya. On social media. A month later, a man spoke at the same briefing. The conversation around him was completely different.
Nobody questioned his morality. Nobody attacked him for his appearance. They discussed what he was saying. With me, they didn’t discuss what I was saying at all. They only discussed that I was immoral.
Jacobsen: How have you applied your business law expertise—particularly your experience in organizational founding, administration, and business acumen—to addressing the challenges of women’s security and rights protections in Libya? Where have you seen the greatest progress, and where have you witnessed the most intense pushback? One theme that has come up constantly at CSW69 is that we are in an era of pushback.
Bugaighis: The one thing that worked for me as a business lawyer is knowing how to speak, negotiate, and convince people to support me. I know how to engage different audiences, prepare them, and frame discussions effectively. These negotiation skills, which I have developed over the years, have been crucial in persuading people that I am reliable—that my voice needs to be heard and that my organization needs to be involved in decision-making.
This is very difficult for many people. I don’t know what to say about the pushback—it is a challenging time for everyone. But I am used to it. Regarding Libya, I have always felt like I was walking in a minefield. You must always be careful, study where you step, be mindful of what you say, and know when to pause or shift strategies.
I have to say this: when you look at CSW and other feminist organizations, they are heavily reliant on donors and international aid, which is understandable. But they don’t know how to function without i, which is a problem. We should be an organic movement that can work independently, regardless of funding cycles.
Of course, financial support is important. We need to get paid and have resources to carry out our work effectively. However, many organizations are in shock because they don’t know how to continue without external funding. And it’s not just about the money—it’s also about the strategies. They often don’t know what to do next when funding is cut.
We struggle with this, too—we are not immune. But we have learned when to step back when to reflect, and when to act. We have figured out how to operate in a hostile and unpredictable environment.
We worked inside Libya during the war. In 2019, when hospitals were being bombarded and everything was collapsing, we were still on the ground. Our organization was under attack, yet we continued working. We learned how to function no matter what. It is not an ideal situation, of course—no one should have to work under such dangerous conditions—but it has given us the resilience needed to navigate difficult times.
Jacobsen: In one of your speeches—not necessarily at CSW, but at a Women, Peace, and Security event—you mentioned your second cousin’s story. What was the reaction to that speech? How did the international community respond to you sharing such a personal anecdote on that platform? And what was the reaction on social media?
Bugaighis: Do you mean the reaction from the Libyan or international audiences?
Jacobsen: That’s a good question. It was more probably impactful for the Libyan audience. How was it for you?
Bugaighis: I didn’t expect the Libyan audience to react like they did to my speech. Of course, I had some slurs thrown at me here and there—it was inevitable. But those mostly came from the usual voices deeply entrenched in political games. However, the broader response was overwhelmingly positive, especially from those engaged in Libyan politics and civil society. Many people were writing about it and congratulating me for being brave enough to bring it back into the conversation. This happened in 2015, and now, nobody talks about it anymore. So, for many, it felt like a necessary reminder of something that should never have been forgotten.
International bodies like UNSMIL and others also responded positively. They began discussing it again, and some even adopted elements of my ideas into their discussions and policy recommendations. I recently met with their team, and they are actively integrating these ideas into their approach. That is a sign of real progress.
When I prepared that speech, the usual process occurred—they came to me with suggestions about what they thought should be mentioned. They don’t tell you outright what to say but offer guidance on themes they’d like you to cover.
Jacobsen: It would be nice if you said this…
Bugaighis: Exactly. But I refused. If I was going to speak, it had to be my voice. I didn’t want anyone telling me what should or shouldn’t be included.
Jacobsen: Were any of the recommendations reasonable but just not your voice?
Bugaighis: No, nobody influenced what I said. I worked too hard to get a position where I could speak my mind. I was not going to give that up for anything. Even if a recommendation was reasonable, I needed to own my words.
Jacobsen: These issues don’t exist in isolation—they are all interconnected. Women can’t have security if they don’t have economic independence. And they can’t have true reproductive choices if they don’t have security and financial autonomy. These issues are woven together.
From a Libyan perspective, this is even more complex. Coming from a Canadian context, we have our own regression. However, we also started at a much higher baseline for women’s rights. Of course, there’s still room for improvement—particularly with Indigenous women’s rights, which are a major issue. I attended part of a session on that, and I recognized some of the speakers.
However, my understanding is that the baseline for multiple issues in Libya is quite low. So, in your opinion, which ones are the most critical within the Libyan cultural context?
For example, in Canada, finance is not the biggest barrier—something like 40% of households are led by female breadwinners. The real issue is political representation—and not just symbolic changes like making parliament 50-50, but actually building the infrastructure and pathways for women to reach those positions organically so that change is institutionalized, not just performative.
In Libya, what key pivot points need to be addressed first? What foundational changes are needed?
Bugaighis: What we need is to focus more on economic empowerment. Livelihoods are critically important, especially because of the ongoing conflict. Many women suddenly found themselves as the primary breadwinners—a role they never had before. Previously, even if they had jobs, they were often government jobs with low pay and little flexibility. With the economic crisis and instability, many women must take on multiple jobs to survive.
This is not just about survival—it is also about self-confidence and independence. When women are financially empowered, they regain a sense of power and control over their own lives. This is especially important in North Africa, where historically, women have been strong leaders. But over time, things changed. Conflict, political instability, and societal shifts have eroded that historical strength.
We also need representation across all sectors. Women are completely marginalized in politics, governance, and institutional decision-making. The most shocking example is economic policymaking—zero women are in economic decision-making roles. Can you believe that? None. Zero. Men make every single economic policy and decision that affects the nation exclusively.
Jacobsen: And that’s exactly the problem, right? You were talking earlier about funding dependency, but it goes beyond that. If women aren’t part of the decision-making process, they aren’t in control of resources or economic policies.
Bugaighis: It is not just about funding or budget allocations but about who decides how the nation’s wealth is distributed. Women are completely excluded from these conversations.
Jacobsen: Inheritance laws, for example—things like that?
Bugaighis: We are not even there yet. Another major issue is the lack of legal protections for women. Women cannot move freely in the streets without fear. They cannot drive safely because they face constant harassment. Law enforcement is not supportive—the system is not designed to protect women.
Only recently have policewomen been reinstated into the force. That alone shows you how deep the institutional problems are.
Jacobsen: And then, on top of all of this, some male commentators are pushing extreme narratives—not necessarily in Libya, but in broader Arab media. Sometimes, you see it on MEMRI TV or similar platforms—where some religious figure is giving a sermon, and you hear statements like “Women who dress provocatively are responsible for earthquakes.”
It’s absurd, and it highlights a complete detachment from reality. What we are discussing here—women’s security, economic empowerment, political representation—are real, practical issues. But then, you have these voices promoting archaic and superstitious beliefs that reinforce oppression rather than addressing real-world problems.
Bugaighis: Yes.
Jacobsen: But these impractical, irrelevant distractions influence real-world policies and discussions. It’s as if women are blamed for everything.
Bugaighis: Exactly. Women wearing makeup or showing their hair are supposedly responsible for earthquakes. Yet, menos, men who are looting the country, engaging in corruption, and selling off Libya’s resources to foreign powers for military bases—those men are not blamed.
These actual crimes—stripping Libya of its wealth, destabilizing its economy, and allowing foreign interference—do not cause earthquakes or disasters. But a woman with lipstick or uncovered hair does. It’s absurd.
Jacobsen: It also derails serious conversations. People get emotionally invested in sensationalist nonsense instead of addressing real issues. It happens in North America, too—people get caught up in chasing ghosts, believing in Sasquatch, or thinking the devil is lurking behind every corner.
Bugaighis: Here, too.
Jacobsen: It’s especially prominent in American megachurch culture among evangelical and charismatic pastors.
Bugaighis: Yeah.
Jacobsen: You see these televangelists on American TV—people fainting, convulsing, collapsing on the ground in mass hysteria.
Bugaighis: Yes, having a little epilepsy, as we say.
Jacobsen: And meanwhile, people buy into the witch hunts.
Bugaighis: Absolutely.
Jacobsen: These prosperity gospel preachers will tell people with diabetes, heart disease, or vision problems to throw their medication or glasses on stage because they are “healed by faith.”
Bugaighis: Yes, yes, yes.
Jacobsen: But none of this has anything to do with practical realities. People desperate for hope are exploited. Just like in economics—where there are legitimate grievances, but instead of fixing them, those frustrations get redirected toward false enemies and illegitimate targets.
Other groups have also been delegitimized in the political economy. What you’re describing in Libya isn’t the same as in North America—different culture and historical context’s roots, but the issue feels very familiar. It’s just that you’re starting from a lower cliff, so to speak—your baseline for these struggles is different. Still, the patterns of oppression and manipulation are similar.
Bugaighis: It is even more bizarre that this still happens today. That’s what makes it more surreal. This might have happened in North America in the 1940s or 1950s, maybe earlier.
Jacobsen: Sure, yeah.
Bugaighis: Even in the 1970s, I remember similar narratives.
Jacobsen: Probably more so in New York back then. But New York and California have always been kind of holdouts—places where things change a little faster.
Bugaighis: This mentality is still deeply embedded in many societies. It remains alive in people’s minds, and with modern tools like social media, it has become even easier to target people who challenge these ideas.
Jacobsen: Absolutely. Many of these people were never politically engaged, but now they have been politically energized. That’s why we are seeing these issues resurface so forcefully today.
This underscores one of the UN’s foundational premises—that despite our geographical and cultural differences, many of our experiences are only superficially different. Structurally, they are very much the same.
Bugaighis: Absolutely.
Jacobsen: Who are the women figures in Libya making significant inroads toward women’s equality?
Bugaighis: Libyan women are doing important work. Are you asking about political figures or activists?
Jacobsen: Political figures. Because honestly, people can have parades, protests, bumper stickers, lapel pins, blog posts, interviews—even small rallies. But at the end of the day, what truly changes things are economics and politics. Those forces make human rights and women’s equality a reality.
Bugaighis: We have a congresswoman, Rabia Abouraz. She is doing well. She is in parliament and the head of the Sustainable Development Committee. She has advocated for climate change policies, women’s rights, and decentralization. She is one of the best women leaders in Libya right now. I really respect her. Honestly, she’s the only one I can think of now.
Jacobsen: How do Libyans view the West, particularly when Western nations contradict their principles? The West often preaches universalist values but fails to uphold them in practice at times. We could go down a long laundry list of contradictions, naturally.
But when those contradictions become flagrant, like under the current American administration, how are they perceived in Libya? How do the media report on them?
Bugaighis: Although this is happening thousands of miles away from Libya, Libyans notice it immediately. They see Americans questioning their country’s principles and think, “Look, even the Americans are saying the same things we’ve been saying.”
To them, it validates their perspective. They see it as proof that the West is finally realizing its contradictions.
But more dangerously, it empowers those who oppose human rights in Libya. When the so-called leaders of the free world engage in anti-democratic behavior, it reinforces the belief that Libya is on the right track—that their own restrictions and regressions are justified. They see it as proof that the West is finally waking up to reality, which, in their minds, means rolling back human rights and social progress.
Jacobsen: Women in public life. Women in private life. Lesbians, gays, bisexuals…
Bugaighis: That topic does not exist in Libya. It is not allowed to be discussed.
Jacobsen: They exist. They are there—it’s just that nobody talks about it.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/22
Oliver Morrisey is the owner and director of Empower Wills and Estate Lawyers, a leading Australian law practice specializing in wills and estate law. With 15 years of legal experience, Oliver’s sole objective is to deliver the best results for his clients, and he achieves this through a unique combination of expert knowledge, personalized service, and strategy. Michael Montgomery is a political scientist at University of Michigan-Dearborn, specializing in U.S. elections, presidential power, public policy, and philanthropy, with a background as a U.S. diplomat in economic affairs. Ben Michael is the founding attorney of Michael & Associates, specializing in DUI/DWI, assault, drug possession, and felony defense. Recognized as a Top 10 Criminal Defense Attorney in Texas, he provides personalized, high-touch legal representation with a focus on dismissals and minimizing court time. Clients receive 24/7 direct attorney access and strategic, case-specific defense to achieve the best possible outcome.
Scott Douglas Jacobsen: What is the legal and policy environment and allowance for the executive regarding the cessation of pennies from circulation ot not?
Oliver Morrisey: The power to print money lies with the U.S. Department of the Treasury, but discontinuing a particular denomination is not as straightforward as an executive order. The Coinage Act of 1965, as amended, constitutes the legal foundation for the minting of U.S. coins. The President alone does not have the power to discontinue a coin without Congress’ approval because the Constitution places the authority to regulate money in the hands of Congress. That would render any move to stop the minting of pennies a legislative matter rather than an executive action alone.
There have been discussions in the past about eliminating the penny since it is more expensive to produce than its value, but those discussions have ceased in Congress. Should Trump issue that directive, it would likely be taken to court, and the judges would most likely rule that the Treasury needs congressional approval before it can act. Should Congress approve legislation to eliminate the penny, then the Treasury could proceed, but short of that, the law remains clear.
Michael Montgomery: Removing pennies from circulation would probably require legislation. To just not mint more pennies, however, probably would not. When Canada eliminated the penny, researchers found that prices generally were rounded-up imposing a penalty on consumers.
Ben Michael: From a legal perspective, there are people who hold different opinions about whether or not the President actually has the ability to stop minting pennies. Most, however, believe that this kind of action is something that would require Congress to make the decision as they have authority over the United States Mint according to the Treasury. Those who do believe the President has the power to make this happen believe there to be some room for interpretation in the wording of the articles in the Constitution that outline this kind of authority.
Right now, we are seeing that there is a bit of debate among experts about whether or not the President has constitutional authority to have the Treasury Department cease minting pennies. The majority of legal experts, however, don’t believe that the President has this authority. The primary reasoning behind this is because in Article I, Section 8 of the Constitution, authority over the US Mint is seemingly that of Congress – “The Congress shall have power … to coin money [and] regulate the value thereof.” So, it would be the legislative branch that ultimately has the power to make the Treasury Department cease minting pennies, not the executive branch. However, there are people who do believe the President has the right to instruct this, and that’s partly due to different interpretations of the wording of the law. Some also argue that the Treasury Secretary himself has the power to cease minting pennies, and since this position is appointed by the President, then the President at least has significant influence over this kind of decision. Even so, many who agree with this position still affirm the notion that Congress would still have to be the ones to put this into law.
So, while the majority of legal experts believe the President doesn’t have the authority to have the Treasury Department cease minting pennies, the fact that there are legal experts who hold the opposite opinion means that this is not a simple issue.
Jacobsen: Thank you for the opportunity and your time.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/21
Rebecca Dabbs, Movember’s U.S. Cancer Implementation Director, discusses the “Know Thy Nuts” campaign, which uses humour and relatability to raise awareness about testicular cancer, mental health, and men’s health equity. With tools like the Nuts & Bolts website and campus outreach, the initiative encourages men to recognize what’s normal and seek help early. Dabbs emphasizes storytelling, digital engagement, and community support. Alongside colleague Blake, she underscores the campaign’s goal to eliminate stigma and promote proactive health. Movember’s lighthearted tone supports serious aims: saving lives and empowering men to take charge of physical and mental well-being.
Scott Douglas Jacobsen: Today, we are here with Rebecca Dabbs, Movember’s Cancer Implementation Director for the U.S. and passionate advocate for mental health. She is a key part of their team of issue experts and here to chat with me today about their widely recognized “Know Thy Nuts” initiative for Testicular Cancer Awareness Month. Her work raises awareness, breaks stigma, and encourages early detection through clear, engaging messaging. With a background in health communication, Rebecca supports Movember’s mission to improve outcomes in testicular cancer, prostate cancer, mental health, and suicide prevention—all critically important issues. Her storytelling helps drive public engagement, funding, and education, encouraging individuals to take charge of their health and helping to create healthier communities worldwide. Thank you for joining me today—I appreciate it.
Rebecca Dabbs: Oh, I’m happy to be here.
Jacobsen: What inspired the cheeky but impactful name of Know Thy Nuts?
Dabbs: Yes, that’s a great question. Movember is a cheeky and passionate organization that has been around since 2003 and funded over 1,300 projects worldwide. We’re constantly trying to challenge outdated approaches and shake things up.
For testicular cancer and Know Thy Nuts, we wanted to encourage men to check themselves regularly in a fun, approachable way—something that feels empowering regarding our health.
Jacobsen: Was the original messaging anywhere close to this?
Dabbs: Yes. Are you asking about general health messaging around testicular cancer?
Jacobsen: I am referring to more traditional public service announcements, like PBS-style messaging.
Dabbs: So, in this space, cancer is a serious disease—and we fully acknowledge that. But I do not think we should approach it with fear tactics.
We need to be relatable. We can—and should—be playful in how we word things to engage folks. As I mentioned, it’s about empowering people to know their bodies and what’s normal. That’s at the heart of the message. If we have to say “Know Thy Nuts” to get that message across, we will do it.
Jacobsen: It works. What are some other ways you balance humour with serious health messaging?
Dabbs: All of our work leans a little more cheeky and playful. That’s the benefit of being a global organization—not just rooted in the United States. We’re active in five main markets, the U.S. being one of them.
Rather than approaching things from a purely academic or research-focused perspective, we aim to be more lighthearted and engaging when we work on our three main pillars—mental health, prostate cancer, and testicular cancer. That helps us truly connect with the communities we’re working with.
Jacobsen: How do you explain the significance of the 2024 survey findings regarding young men’s health behaviour?
Dabbs: Honestly, I am not entirely sure. There is not one clear explanation for why people are responding this way. But one thing is certain: the survey found that 74% of young men in the United States—the demographic most impacted by testicular cancer—do not even know that they are at risk.
21% of young men either don’t feel confident checking their testicles or don’t know how. 14% of young men said they never check at all. We want to change that. We want to ensure the message is loud and clear: check yourself regularly. If something feels different, contact a clinician or healthcare provider and get it checked.
Jacobsen: Have you contacted people like Kevin Hart or Will Ferrell? They could do a funny little sketch—one walks into the doctor’s office, the other plays the doctor, and they go, “Cough,” in a humorous rendition of a checkup. That would be hilarious.
Dabbs: We have not done that only because we do not have access. Would you be willing to put us in contact with some of those folks? We would love that!
Jacobsen: If I had that access, I would make it happen. Know Thy Nuts is bold, attention-grabbing, and meant to encourage men. But what exactly is the core message?
Dabbs: Yes, Know Thy Nuts is relatable across the board. We are trying not necessarily to promote clinical self-exams in a medical sense but rather to encourage men to become familiar with their “normal.” So, the next time they shower or change clothes, they take a moment to check in on themselves—feel what is normal. If something changes, they will notice and can get it checked.
Jacobsen: What is the role of digital engagement in educating men about testicular cancer?
Dabbs: Great question. Know Thy Nuts is a cheeky, memorable way of getting men to pay attention to their health, but it is just one part of the equation. We also built a website to support the campaign. We created a Nuts & Bolts site—a comprehensive online hub filled with easy-to-understand, relatable information. It is designed for men who are going through testicular cancer, supporting someone who is, or just trying to understand how to check themselves. Some infographics include images of testicles, with visual guidance on when and how to check—like in a warm shower, with steam in the background. It walks through, checking one side, then the other. It covers everything from diagnosis to treatment, life after cancer, and preventive care.
Jacobsen: How much have men improved their willingness to get regular health checkups—testicular and otherwise?
Dabbs: That is still to be determined, honestly. But the more we talk about it and raise awareness, the better we prepare the community to step into a space of self-advocacy. It ensures men know their physical and mental health and feel empowered to seek help when something is off. That is what this campaign is all about.
Jacobsen: You mentioned operating in multiple regions. While you aim for universal messaging, how do you adapt your approach in culturally sensitive areas?
Dabbs: We use generically relatable phrasing and imagery but tweak the messaging depending on the region. With digital engagement, we pay close attention to cultural nuances. In some markets, humour must be more subtle or reframed to be engaging but not inappropriate. It comes down to knowing the subcultures within each audience and building trust with them. That is how we ensure the message lands effectively. That is important to your work—inclusivity and ensuring health equity are at the forefront.
Jacobsen: What does that mean in practice?
Dabbs: Yes. That is central to everything we do. Health equity means representation—in language, imagery, and accessibility. That is why our language is intentionally not academic. It is written in a way that people can understand. The infographics help support that message because we do not want to assume everyone can read or interpret all available support resources. We back up the written information with visuals—pictures and images that reflect our working demographics. It is about making sure everyone feels seen and supported.
Jacobsen: What innovations in testicular cancer research has Movember funded that you are especially excited about—projects that show the most promise?
Dabbs: We have done quite a lot since we began funding testicular cancer projects. Since 2008, we have invested over $11 million globally. That includes funding for research, supporting educational campaigns like Know Thy Nuts, and helping men navigate life after diagnosis. In 2024 alone, we received significant donations tied specifically to testicular cancer, which tells us this issue is deeply important to the community we work with. They are tied closely to research, education, and public awareness.
Jacobsen: Do you have metrics—clicks, views, downloads of guidelines, engagement with Instagram posts or informational web pages—that indicate how far the message is reaching?
Dabbs: Yes. That is a great question. I am unsure how much of that data is internal, but I can share a general overview. We are heavily involved in five core markets: the United States, Australia, New Zealand, Canada, and the United Kingdom. We have also done work in Ireland, France, and Spain. As for specific click-through numbers or site traffic data, I do not have that at hand. However, we know that our Nuts & Bolts website is one of our most trusted tools, especially during Testicular Cancer Awareness Month. Based on user feedback, 84% of people who visit Know Thy Nuts leave feeling confident that they can check themselves and stay on top of what is normal for them—physically and mentally.
Jacobsen: So, mental health alongside physical health?
Dabbs: Yes. It is hard to disentangle those two, especially in the context of something like cancer. They are deeply related—self-perceived stigma, reluctance to seek help, and the internal struggle with vulnerability—all of which impact both physical and mental health.
Jacobsen: What do we know about the mental health side specifically, especially around help-seeking behaviour?
Dabbs: I cannot say definitively why, but we do know there is still a stigma among men when it comes to reaching out—whether it is about their body or their mental health. We have all heard the cultural message that guys should tough it out. But we know that does not work—at all—regarding physical or mental health. Movember is here to challenge that narrative. We are creating space for men to take charge of their well-being holistically. Mental health is one of our three main focus areas. Whether you are feeling something emotionally or noticing something physically, knowing what your normal is—and speaking up early—can make a huge difference.
Jacobsen: What about in-person community engagement? What kind of events do you have around Know Thy Nuts or Nuts & Bolts? Pamphlets, business cards, informational fact sheets—all of that?
Dabbs: We have some fun, cheeky swag that aligns with who we are as an organization. Our main community engagement in testicular cancer is online through the Nuts & Bolts website. That is where people can interact with general information and resources. Whether they are going through it themselves, are just curious, or are supporting someone who is.
We also have a large college campus program. We have staff that work with college athletes, fraternity programs, and several Movember campus teams. This month, testicular cancer awareness is big. Our key audience here is young men, so many teams are doing tabling and activations on campus. One student dressed as a testicle! The tabling setup is a great visual for informing our core audience during Awareness Month.
College campuses are our big focus during Testicular Cancer Awareness Month. We provide those teams with printed resources, swag, and guidance for running effective tabling events. Those teams are doing the groundwork to engage young men—our key demographic—with approachable, informative conversations about health.
Jacobsen: Have you ever considered calling your personal stories and experiences “testemanials”? Some are emotionally powerful, some express relief, and others reflect, “I can continue living my life.”
Dabbs: That is a great question. I do not know if we have considered calling them “testemanials,” but we should write that down. Actually… testemanials—I love that! He’s got a heart.
Jacobsen: Thank you—trademark that! I appreciate it.
Dabbs: To highlight again: our key audience is young men—those most affected by testicular cancer. We appreciate you covering this for your audience and The Good Men Project. Along with the events and activations, we also send resources to our campus teams across the U.S. so they can educate their peers.
The stats are in the press release, but roughly 75,000 new testicular cancer cases are reported annually. The earlier you catch it, the more treatable it is. We have a bunch of anecdotal stories from Mo Bros. One guy is a 19-year-old college football player—peak health. But he did a check-in and found out he was at stage two. That is the type of story we want to communicate year after year. This is one of our core focus areas because so few men know they are at risk.
Jacobsen: That sounds like a horizontal activation layer for men’s health—it cuts across so many different issues. That brings me to another question. Regarding testimonials—classically defined—which ones have stuck with you, especially as the front-facing person dealing with media and public messaging? The stories from those with lived experience.
Dabbs: Yes. The people who have lived through it and shared their stories—those stay with you. They want to tell others what they wish they had known. And the recurring theme is the importance of knowing what your normal is—and not waiting. Not waiting for the discomfort to go away, not waiting until something else more pressing is off your radar. Taking action when you notice something is key.
Jacobsen: Outside of the humour, the facts, and the structured campaigns—what have you found works on a more personal level? It is the kind of stuff that is hard to scale but powerful individually.
Dabbs: Individual change is tough to scale because everyone is different. But something that consistently works is ensuring people have a community to lean on—whether you are navigating a cancer diagnosis, a mental illness, or anything else difficult. Finding and holding onto a support network—family, friends, or others with lived experience—can make all the difference. It helps ensure that the quality of life during treatment or recovery can be as rich as before.
Jacobsen: It reminds me of a song I have been listening to—Bill Withers’ Lean on Me, from the 1970s. Have you heard it?
Dabbs: Yes, of course.
Jacobsen: That’s the song that comes to mind for this message. What about you?
Blake: A thread runs through our work at Movember, eliminating stigma—especially in men’s health. Whether we are talking about mental health, testicular cancer, or prostate cancer, some stigmas seriously affect men and often prevent them from taking action. The overarching goal of our organization is to stop men from dying younger than they should.
Men die, on average, five years earlier than women. That statistic is driven by many of the issues we work on—and the stigmas surrounding them. So, we focus on making men more comfortable with seeing a doctor, knowing their health status, and understanding how to care for themselves. The cheeky tone of our campaigns is part of that effort. It helps remove the barriers to these conversations and makes it easier for men to talk about the things that matter most to their health. The nuance in our approach is that it is not necessarily direct or heavy-handed—it is about making important topics approachable.
Jacobsen: What I appreciate about Movember’s approach is that it is de-escalatory by nature. For example, when I attended the sixty-ninth session of the Commission on the Status of Women in New York, it overlapped with the thirtieth anniversary of the Beijing Platform for Action and the twenty-fifth anniversary of UN Security Council Resolution 1325 on Women, Peace, and Security. Nigerian Women’s Day was also during that time—the most vibrant and joyful event there.
One major theme that emerged from those sessions was that many women across the globe are feeling a sense of blowback. Part of the discourse—at least from my perspective—is being framed around gender combat, and I think some cynical actors stand to gain from perpetuating that.
But Movember’s work sidesteps that whole framework. The campaign is hopeful. It does not present men’s and women’s health as opposing priorities. It suggests that advocating for gender equity—women having access to safe, equitable reproductive care and men being able to express themselves, seek help, and live longer, healthier lives—is not zero-sum. That is the value of campaigns like Movember. I know this is a broader point, but it resonates. It shapes my thinking about storytelling, question framing, and synthesizing narratives. Whether you are working on the testicular cancer campaign or something broader is crucial.
To end on something a little lighter—Rebecca, what is your favourite song right now?
Dabbs: Oh! Right now, it is The Adults Are Talking by The Strokes. That one has been on repeat for me, too. It has that drive to it. That track helped push me through a long work session recently. I just had it looping. Pizza and that song were the only things that kept the momentum going.
Jacobsen: Adult children everywhere are talking now, and adults should listen! Anyway, I am heading out on a long trip.
Dabbs: Enjoy!
Jacobsen: Thank you—I appreciate it.
Dabbs: Bye—thank you!
Jacobsen: Bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/21
Felipe Renom, an AI engineer and chatbot specialist, focuses on AI applications in smart cities, particularly in Uruguay and South America. He emphasizes AI-driven urban planning, governance, and sustainability, advocating for a balanced approach between automation and human oversight. Renom highlights AI’s role in traffic management, predictive analytics, and economic growth while stressing the importance of high-quality data. He discusses the challenges of AI integration, the evolving role of AI in governance, and future advancements in smart cities. Comparing Uruguay and the Middle East, he underscores differences in technological adoption and infrastructure development. AI, he concludes, will drive urban progress.
Scott Douglas Jacobsen: Okay, we are here with Felipe today. Felipe Renom is an AI engineer and chatbot specialist with expertise in smart city intelligence applications. He explores AI-driven urban planning, governance, and sustainability innovations, particularly in Uruguay and South America. His expertise spans traffic management, energy optimization, and predictive analytics, ensuring cities become more livable, efficient, and human-centric. Felipe advocates for a balanced approach to automation, integrating AI while maintaining human oversight to build trust and inclusivity. He believes AI adaptability is key to meeting the evolving demands of urban landscapes and driving the future of sustainable cities. So, the first question is: How is AI being implemented in various smart city projects? What is the range of AI integration into urban infrastructure?
Felipe Renom: It depends on each city’s infrastructure, but we start with the foundational aspects. The most basic applications include digitalization processes, such as obtaining a passport without visiting an agency or making a phone call. From there, we innovate extensively in traffic management and computer vision, such as analyzing congestion levels on specific roads to optimize traffic flow and prevent overcrowding.
We also focus on internal clients. I work with many public sector organizations that implement AI solutions internally before rolling them out to the general public. They develop infrastructure and systems that allow employees to work more efficiently, ultimately improving the quality and effectiveness of public services.
Jacobsen: Sustainability is now a major topic. People are increasingly concerned about anthropogenic climate change and human-induced environmental shifts. How is AI helping enhance the sustainability of urban environments? Urban areas are typically associated with higher pollution levels.
Renom: Computer vision is a technology that analyzes videos and images. With this, you can identify, for example, how many cars there are in a live camera feed or drone footage. This analysis helps reduce congestion by providing real-time data that can be used to optimize traffic flow and urban planning. It all comes down to data. Sustainability is also a crucial aspect, and governments in South America are investing significantly in these areas.
Jacobsen: What about traffic management systems to reduce congestion and improve mobility?
Renom: Yes, AI is heavily utilized for traffic management. Computer vision plays a significant role, but other systems are also integrated into the process. The key component, however, is data. You need high-quality, structured data to make these systems effective. Governments must invest heavily in collecting and maintaining reliable datasets before implementing smart city developments. Without accurate data, even the most advanced AI models will be ineffective. That is the foundation on which all intelligent urban solutions should be built.
Jacobsen: What about the improvement of governance structures via artificial intelligence? And how do you ensure human oversight in AI-assisted decision-making within public services?
Renom: That is a fascinating question—I love this topic because governments must prioritize it. The first step is securing high-quality data so AI engineers like me can work efficiently and produce optimal results. Governments have two options: hire consultancy firms specializing in AI or build internal AI teams within public institutions. Ideally, they should do both—engaging external expertise while also developing in-house capabilities.
Data engineers play a critical role in this ecosystem. They are responsible for gathering, structuring, and maintaining datasets that power AI models. My work depends on the quality of the data they provide. AI models, including large language models (LLMs) and AI chatbots, do not function autonomously—they require structured input and careful prompting to generate meaningful results. I see AI as a co-pilot rather than an independent decision-maker. The key is understanding how to properly prompt these models, whether running on cloud-based infrastructure or on-premise government systems. AI should be a tool that enhances governance rather than replacing human decision-making.
Jacobsen: Now, urban infrastructure is important. The integration of AI into urban infrastructure comes with challenges despite its promises. What are the primary challenges of AI integration into urban centers? And on the positive side, what are the economic benefits for smart cities when AI-driven solutions are successfully implemented?
Renom: All right. We talk about systems, we talk about AI, we talk about AI engineers, but now we need to talk about citizens and people. People also need to be prepared to adopt artificial intelligence in smart cities. Some older individuals in society naturally show more resistance to AI and prefer traditional, old-school solutions. However, younger generations—like myself, as I am 26—tend to embrace AI much more because it is faster and eliminates unnecessary steps. For example, instead of visiting an agency in person to book an appointment for a passport, AI allows users to complete the process seamlessly online. That is why I believe people are a critical part of this equation.
Regarding economic growth, AI is playing a crucial role in shaping the global economy. If you look at the stock market, technology and AI-driven companies have experienced tremendous growth in the past couple of years. A prime example is NVIDIA, which has seen a massive surge in stock value. NVIDIA is the leading provider of GPUs for AI companies, making it a symbol of AI innovation in the stock market. Their growth reflects the increasing investment and confidence in AI technology. By analyzing market trends, we can see where we are now and predict where we are heading in the coming years. From an economic perspective, AI is a major growth driver, not only because it is a hot topic globally but because financial markets are already showing evidence of its long-term impact.
Additionally, electronic payments are another technological advancement that contributes to economic growth. While not strictly AI, digital transactions have revolutionized how people conduct business, reducing the need for physical cash. This shift has been a game-changer. AI will continue to drive economic expansion—not just because it is trending but because global financial data indicates that AI is directly linked to economic progress.
Jacobsen: What about human decision-making as an oversight in AI integration and the maintenance of a human- or people-focused smart city rather than one overly reliant on surveillance, automation, and similar technologies?
Renom: What exactly do you mean by a people-focused smart city?
Jacobsen: One where the city is designed to cater more to the needs of the citizens rather than overemphasizing surveillance or minimizing human intervention at key points through automation.
Renom: All right. I think it isn’t easy to develop truly people-focused artificial intelligence systems, such as chatbots, because of the current state of AI technology. Right now, it is challenging to deploy AI solutions directly to end users because chatbots still have the potential to generate inappropriate or incorrect responses. This risk requires a high level of caution.
AI should first be deployed for internal users, such as government employees or public agency staff, rather than the general public. There is a significant risk when AI interacts directly with end users because people often try to manipulate AI systems, and AI frequently falls for these tricks.
A well-known example of why such precautions are necessary is Chevrolet’s chatbot incident. Chevrolet launched a chatbot, and someone tricked it into agreeing to sell a car for $1. The company had no choice but to honour the sale, resulting in significant losses. This case illustrates why businesses, governments, and other institutions must be extremely careful when deploying AI systems to the public. If AI is not properly safeguarded, the consequences can be severe.
Jacobsen: For those who may not be familiar with predictive analytics, what is it? How does it apply to urban development, and how does it help city planners make data-driven decisions?
Renom: All right. First, let me explain predictive analytics. It is a branch of AI that includes machine learning, which analyzes historical data to forecast future trends. Machine learning learns from past patterns and adjusts to minimize prediction errors. That is why training an AI model teaches it to recognize mistakes and improve over time.
A simple example is ChatGPT. When you input a question or prompt, ChatGPT predicts the next word in a sequence based on the context of previous words. It keeps generating words one after another based on probability, which is a fundamental example of predictive analytics in action.
Predictive analytics is widely used in finance in practical applications. For example, Yahoo Finance provides historical data on stock prices, and AI models can analyze that data to predict future stock trends. However, this concept applies to countless industries.
In the public sector and smart city development, predictive analytics can forecast energy consumption, estimate municipal budgets, or anticipate infrastructure needs. However, one issue I see is that governments are investing heavily in AI but sometimes overlook the importance of machine learning, which plays a crucial role in data-driven decision-making. Machine learning offers different types of solutions that AI alone does not provide, and it should not be skipped in the development of smart city initiatives.
Jacobsen: If you compare the Middle East and North Africa (MENA) region with Uruguay, what are some common challenges in building smart cities? What might be some unique challenges in each context? What are the similarities and differences?
Renom: All right. I visited the Middle East in 2022, and I noticed incredible growth. I was in Doha, Qatar, and they are far more advanced than we are here. One of the major challenges they face is traffic management, along with military-related technologies. Many military advancements can be implemented and optimized using AI and machine learning.
If I compare Uruguay to Uruguay, we have significant work to do when it comes to smart city development. One of the biggest challenges here is traffic—both car traffic and public transportation. Road congestion increases as more vehicles are sold, but our infrastructure is not keeping pace with this growth. Addressing these issues should be a priority.
Jacobsen: If you were to project forward a decade, how do you see smart cities progressing? I take into account the fact that AI is becoming more sophisticated at a rate beyond exponential. So, 10 years chronologically is not just a regular decade of development. In historical terms, it could be the equivalent of a century of progress compressed into 10 years.
Renom: Yes, we will see much more advanced smart city technologies, but we will not be looking at futuristic cities with flying cars—no way. We will certainly be in a much better position than we are now, but there will still be much work to do.
Cities will be significantly more automated and focused on user experience. Self-service infrastructure will expand, with fewer human interactions and more interactions with AI-driven systems. People will engage with machines and automation much more than they do today. That is the direction we are heading in over the next decade.
Jacobsen: Felipe, thank you very much for your time today. It was a pleasure to meet you, and I appreciate your expertise.
Renom: Thank you.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/20
Christy Harst, an influential voiceover actor and advocate for gender equity in media, founded the Building Doors campaign to create opportunities for women in male-dominated industries like sports, automotive, and tech. After years of effort, she discovered systemic barriers that kept women out of sports promo voiceover roles. Determined to change this, she launched Building Doors, revoicing traditionally male-led ads and engaging brands to commit to diverse casting. Her campaign gained traction, influencing companies like Valvoline and the Cleveland Cavaliers. She aims to reshape industry norms through advocacy, partnerships, and data-driven strategies and increase female representation in voiceover.
Scott Douglas Jacobsen: So today, we’re here with Christy Harst. She’s an influential voiceover actor and a passionate advocate for gender equity in media. For many people in their teens and early thirties, one of the most recognizable voiceover performances is Cortana, the AI assistant in the Halo video game franchise and Microsoft’s virtual assistant. However, the person behind that voice is Jen Taylor. While Christy is not the voice of Cortana, she is a powerful force in the voiceover industry, especially in advocating for more opportunities for women.
As the founder of the Building Doors campaign, Christy champions equal opportunities for women in traditionally male-dominated industries, including sports, automotive, and tech. With over a decade of experience in voiceover, she has collaborated with major brands such as Valvoline, the Cleveland Guardians, and the Cleveland Cavaliers, working to promote diverse casting practices. Her innovative approach includes revoicing advertisements to highlight female talent and challenge longstanding industry biases. Through her advocacy, training webinars, and media engagements, she has established herself as a leader in pushing for greater inclusion in the voiceover industry. Thank you for joining me.
Christy Harst: I appreciate it.
Jacobsen: So, what inspired the launch of the Building Doors campaign?
Harst: I’ve been doing voiceover work for about twenty years. Before that, I was a college athlete and a head varsity coach, and now I’m a mother of two kids, ages 10 and 12, who drain my bank account with all their various sports activities. We are a sports family. About five years ago, I merged my passion for voiceover with my love for sports. My goal was to voice for male-dominated sports, specifically promo work.
If you’re unfamiliar with promos, they are the voiceovers you hear on networks like ESPN or Fox Sports announcing upcoming events. For example:
“This Sunday, watch Rory McIlroy take on the competition at Pebble Beach live at 11 AM.”
For years, I did everything industry professionals told me to do. I sent cold emails, made cold calls, and experimented with creative marketing. I wrote, produced, edited, and voiced fan videos for the Cleveland Browns and the Cleveland Guardians when they changed their names from the Cleveland Indians. I put my work out there in every way I could, trying to stand out and break into the field.
Despite my efforts, I kept facing the same problem—no real access to these opportunities. I spent money on multiple workshops, working with coaches, recording professional demos, and undergoing extensive training. Yet, I wasn’t seeing any return on my investment. The industry wasn’t opening its doors to women in sports promo voiceover.
During an online workshop with a prominent promo agent in Los Angeles—a woman—I finally asked the question that had been weighing on me:
“What are my chances? I’ve been trying for five years. I’m doing everything people tell me, and it’s not working.”
Her answer was blunt:
“Yes, it’s because you’re a woman.”
She explained that the lack of opportunities wasn’t due to a lack of talented women trying to break in. Women producers and copywriters who work for major brands on freelance projects actively try to include female voices in their campaigns. However, when those projects reach the final decision-makers—typically middle-aged white men—a male one replaces the female voice.
That was when I realized I wasn’t just facing rejection—I was facing an institutional barrier. Women in voiceover weren’t just underrepresented in sports promos; they were being actively removed from them at the highest levels of decision-making. That realization led me to launch Building Doors to create tangible opportunities for women in sports voiceover and beyond.
And so, she encouraged me to make my noise. She said, “Go make your noise.” I was upset and frustrated and wondered if I had wasted the last five years of my life. All the money, all the time, all the creative energy—was it all for nothing?
I realized I had two choices in front of me. Either I could give up and focus on my commercial, narration, and e-learning voiceover work, or I could recognize that all the clichés about women knocking down doors and kicking down doors didn’t apply to me—because there was no door for me. So, instead, I could partner with women worldwide and build one. And that’s exactly what I did.
This workshop and revelation happened in February. Two and a half weeks later, I decided to launch the Building Doors campaign on March 1 for Women’s History Month. I called women I knew and researched other women around the world, and together, we revoiced scripts that were originally recorded by men in traditionally male-centric industries—not just sports but also alcohol, cars, gaming, and construction.
The campaign took off beyond my expectations. I intended to make a few posts, but it turned into something bigger. The response was overwhelming, and it became clear that the campaign had struck a nerve. It started gaining traction and developing a following, so much so that I could have a face-to-face conversation with the Chief Marketing Officer of Valvoline Instant Oil Change.
Valvoline has a female CEO, CFO, and CMO. When I spoke with her, she got straight to the point. She admitted, “Until Building Doors, we never viewed voiceover as an opportunity for diversity. We always just did the status quo. We’d say, ‘Here’s this guy,’ and that was it. Let’s have the guy voice it.” They had been focusing on putting more women in front of the camera, but they hadn’t made the connection to voiceover. She told me that because of Building Doors, Valvoline would now require their ad agency to present an equal number of male and female voice talents when pitching campaign ideas.
That moment was a huge milestone for me—it was a door built. That’s when I fully realized what this campaign could become and the kind of real change we could create.
Jacobsen: What are some practical tools to build doors and break down old ones? And separately, what actions are symbolic—emotionally meaningful but not necessarily pragmatic in moving things forward?
Harst: To answer your first question, Building Doors is about starting conversations directly with brands.
It’s not about attacking brands for what they haven’t done, but rather about showing them the value—financially and image-wise—of including more women both in front of and behind the camera.
For example, did you know that the NFL’s fan base is over 50% women, yet 85% of the Super Bowl commercials are voiced by men? There’s a clear disparity there. So, when I meet with a brand, my goal is to get them to commit—just like Valvoline Instant Oil Change did—to auditioning an equal number of men and women for any commercial, even non-broadcast spots.
When a brand takes our pledge on the Building Doors website, they commit to auditioning men and women. That means they will hear female and male voices when they sit in a conference room reviewing ad campaigns. Maybe they’ll choose the woman because she’s the right fit for that campaign—maybe they won’t. But even if she isn’t selected, she is heard in a space she previously wouldn’t have been.
Then what happens? Three months later, six months later, a producer or copywriter working on another project will remember, “Hey, that woman we heard in the conference room months ago—she’d be perfect for this!” That’s how we create opportunities for women where they didn’t exist before. We’re not just giving women a chance to audition; we’re shifting the casting culture.
I firmly believe that now, more than ever, people are searching for authenticity and community. They want to connect with like-minded people about work, life, or family. I want to think that Building Doors is that kind of community, even for people who aren’t in voiceover.
At its core, Building Doors is about ensuring voices are heard in spaces where they’ve been excluded. So when someone supports the campaign, I hope they engage with our content—sharing, tagging brands, amplifying the message. When a woman revoices a commercial originally voiced by a man, we want brands to take notice. But beyond that, I hope people find a sense of belonging in what we’re building.
Voiceover is already a niche industry. What I’m trying to do—advocating for women in sports and male-dominated branding—is a niche within a niche. And that’s why I hope women outside of voiceover—women working in male-dominated fields everywhere—see what we’re doing and feel inspired to do the same in their industries.
Here’s a real example. My best friend works in the insurance industry, which is also male-dominated. She just returned from a conference last night, and she told me that every networking event happened in bars and happy hours over three days. She was one of the only women there, navigating an all-male environment.
My best friend was super excited because a woman in her industry decided that, for one of their future industry conferences, they’re going to host a women’s tea—a gathering where all the women in insurance can come together, share their experiences, exchange stories, and build connections with their female peers. She’s so excited about it because something as small as creating a dedicated space for women in a male-dominated industry can make a huge impact.
There are so many opportunities to set an example of how tiny changes—small micro-adjustments—can produce big results. I’m not trying to change the entire world with Building Doors; I’m trying to change my world—my little world. I’m focused on making improvements in my industry, and I hope that by doing so, I will create a ripple effect that reaches women in other fields.
Jacobsen: Do you find that tech or automotive advocacy differs from sports advocacy? Or, since we’re talking about voiceover, is it all similar? And how has your partnership with Valvoline unfolded? Is it strictly about commercials, or does it extend to broader ad campaigns and promos? Are they partnering with various industries through voiceover, or is it more targeted?
Also, when negotiating with different brands and industries, do you find the conversation dynamics at the table similar?Or do different industries have distinct language, personalities, and approaches to these discussions?
Harst: There are commonalities, but each industry has its quirks. I started Building Doors over a year ago, and I can’t tell you how many conversations I’ve had since then.
For example, when I was trying to get to Sportsnet—the #1 sports broadcasting network in Canada—I had to speak with the creative director. It took me about four Zoom calls to finally get a face-to-face meeting with him. But to get a meeting with a Super Bowl-winning NFL franchise? That took me nine calls.
So I have many conversations, and I’ve noticed three main reactions when I bring this issue to companies:
- “Do we need this, Christy?”
- They’ll say, “I hear women on the radio constantly. Doesn’t Erin Andrews already broadcast live from the NFL end zone? Didn’t the Red Sox hire their first female play-by-play announcer? So do we need this?”
- “This is great! Love it. Applause… but nothing more.”
- They’ll tell me, “I love what you’re doing! Wonderful. Fantastic.” Then, that’s it: no follow-up, no action—just verbal support and a pat on the back.
- “I see the problem, and I want to help.”
- This is my favourite response. Some people say, “I agree that more needs to be done. How can I help you?” I’ll ask, “Can you make a public statement supporting this mission? Can you post something online to show that your brand is aligned with this initiative and that you’re committed to hiring more women or listening to more women?” And they’ll say, “Absolutely, no problem.”
It’s so interesting—when I look at all the brands I’ve reached and the face-to-face conversations I’ve had, I’ve only gotten there because of men. Why? Because there aren’t enough women in leadership positions.
That’s the reality. There aren’t enough women in executive roles for me to make those direct connections. Instead, I have to go through multiple levels of men before I can even get to the decision-makers. And that’s exactly why Building Doors exists—to help change that dynamic and create more pathways for women to rise into leadership positions.
Don’t get me wrong—amazing women have helped me get some of these calls and guided me along the way. But by and large, the people who have committed to supporting the brand after hearing about it are men. Most of the connections I’ve had to make to reach these brands have been through men in leadership positions.
So, going back to those three types of responses I typically get—the first one, where people ask, “Do we need this?” misses the forest for the trees. They point to one example of a woman in a prominent sports broadcasting role and act as though that means the problem is solved. The second response—”I love what you’re doing! This is great!”—isn’t as dismissive, but it isn’t helpful beyond acknowledging the larger issue. The third response—where people want to help—is the most useful.
Jacobsen: But what kind of support do they typically offer? Is it job opportunities, advocacy, or something else? We get a public quote—they give you a statement, and it goes on the website. Great. Shared support.
But do they go further? Do they offer access to their social media platforms? Because, let’s be real—if we’re talking about Sportsnet or any major franchise, their social media following is massive. And their audience isn’t just casual Facebook scrollers—fans who are emotionally invested in the Rams, the Raiders, or whatever team they follow. So when these brands show support, what does that look like?
Are they actively advancing this initiative? Or is it just a symbolic endorsement with no real action behind it?
Harst: That’s the challenge—we’re not quite there yet regarding widespread, active brand engagement. However, I will say that the Cleveland Guardians—through their nonprofit arm—reshared our post along with their quote of support, which was incredible. The Cleveland Cavaliers have been amazing.
The Cavs invited me to collaborate with them on creating an in-house roster of male and female voiceover talent, which is huge. They also invited me to be a panel speaker at their Women’s History Month event, another incredible step forward.
Additionally, they’ve offered to share content on social media—not through the Cavs’ main account, but through their Empower initiative. Empower represents all the women working across the organizations owned by Rocket Mortgage, including the Cleveland Cavaliers, the Cleveland Monsters (NHL), and the Cavs’ G-League team. The support from Empower has been fantastic, as it highlights women in all roles—whether it’s social media managers, lawyers, or executives—across these teams.
When I think about moving forward with brands, public support is great—and if you scroll through our social media or check our website, you’ll see approved quotes from various organizations. But I want to take it further.
I want them to go beyond statements. I want them to take the pledge—to publicly commit to auditioning an equal number of men and women when casting. I want them to partner with us, not just in words but in action. That could mean sponsoring our new podcast, which is launching soon, or supporting our Instagram and LinkedIn Live events this month.
Because, honestly, that’s what a true partnership looks like. It’s not just saying, “We support you,”—it’s showing up, investing, and helping push real change.
I would say that what they’ve done is a true partnership. However, one of the things becoming increasingly clear—from both my research and external data—is that brands are leaving billions of dollars on the table by not including more women in front of and behind the camera.
Billions.
Women have global purchasing power at an overwhelming scale. I believe—and don’t quote me on this because I’m not certain—but the statistic suggests that women control 80% of global household spending. That means women are researching and selecting insurance policies, choosing their cell phone carriers, deciding which sports camps their kids attend, and—if they’re a sports family—choosing season tickets, team merchandise, and overall brand loyalty.
Yet despite this, 85% of Super Bowl commercials are voiced by men. And when you break it down further, the numbers are even worse. Zero of the insurance commercials, zero of the alcohol ads, zero of the car ads, and zero of the cell phone ads were voiced by women.
Brands are missing out on billions simply by failing to be more inclusive. That’s why I believe huge partnership opportunities still need to be explored.
I will say this—I am one person. I am this campaign. That’s it.
Jacobsen: To quote Noam Chomsky to David Frum, ‘I am just one person. I am not Amnesty International.’
Harst: I don’t have the resources of a massive nonprofit. Mine is Building Doors.
On top of running this campaign, I have two kids, a life, and a lot going on. But right now, I’m working hard to find funding sources because I know that if I could hire even a small team, I could focus on what I do best—reaching out to brands, advocating for change, and finding the best partners to help advance this mission.
I don’t have as much time as I’d like, but we’ve accomplished much in just a year. That said, for 2025, I want to 10x the awareness of this campaign outside of the voiceover industry—and that’s why I’m so happy to be speaking with you today.
And ideally, by 2026, we’ll be going global.
Right now, Building Doors is represented in seven countries. Still, I am forming a group called Global Builders. These women in different countries are voice actors who will spend 2025 laying the groundwork for Building Doors in their regions. The goal is to raise awareness within their local voiceover communities and adjacent industries so that 2026 they can launch their own Building Doors campaigns in their native languages.
So ideally, by 2026, we’d have:
- Building Doors Egypt
- Building Doors Mexico
- Building Doors UK
- Building Doors Turkey
The goal is to have more representation of women in voiceovers.
Jacobsen: But beyond that, there’s another issue creeping into the industry—the encroachment of AI on male and female voice actors. Does AI replace voice actors? Does AI diminish opportunities for women and men? Does AI pose a threat to any of these efforts, or could it potentially provide new strategic opportunities—a way for ordinary women who may not have the CEO, CFO, or CTO connections to gain greater access?
Harst: You’ve opened a big box by asking about AI. AI is a huge disruptor in the voiceover industry.
I used to be the official e-learning voice for Delta Faucets’ high-end product line, Mars, the chocolate company, and Sherwin-Williams. I can tell you firsthand that AI took some of my jobs. It’s already happening.
There are voice actors right now who, if they can afford it, are working with AI models to clone their voices. They offer clients a choice:
“Oh, you want my voice? But do you want it fast? Here’s my AI-generated voice option.”
That’s becoming a real business model for some people.
But the bigger issue—the one I keep hearing in conversations with brands—is that companies are getting frustrated with AI voice submissions.
I recently spoke with a Major League Baseball team executive, and he told me:
“I want to work with real people. I want to pick up the phone, call someone I know and trust, and get things done. I don’t want AI in my auditions. But that’s what I’m getting—AI-generated auditions from people trying to make a quick buck.”
This is the problem AI is creating in voiceover. It’s flooding the industry with inauthentic, synthetic voices while brands still want to work with real, trusted professionals.
Building Doors hopes to connect brands with real, passionate talent—not just based on voice quality but on authentic expertise.
For example:
- If a woman is passionate about tech, we want to highlight her.
- That should matter if a voice actor is a die-hard Red Sox fan.
- If someone worked at Ford for 40 years, retired, and is now a voice actor, she should be the one narrating Ford’s e-learning because she knows the product.
We want brands to see beyond the voice—to recognize the value of lived experience and genuine passion.
The issue is that society still assumes women don’t belong in certain industries. They assume women can’t be real baseball, real football fans, or knowledgeable about tech, cars, whiskey, and cigars.
I hear from women all the time:
“I don’t want a pink-logoed hat and a wine night at the stadium. I want to go to the game and have access to the same experiences male fans do—because I’m just as into it.”
Oversized pretzels, big beers, and significant weekend spending debt. That’s all part of the fan culture, and women are part of that culture, too.
Brands need to wake up to that reality—and Building Doors is here to help them see it.
When you go to an auto show, Comic-Con, or any major industry event, women don’t want some pink-washed version of the experience that brands think defines them. They want to be included as they are.
It’s so important to focus on authenticity. Take me, for example—I told you I’m a former college athlete. My family is deeply into sports. My kids play sports, my husband plays soccer, and our family vacations are basically staycations across Ohio, where we travel the state watching professional sports.
There’s a knowledge and passion that a voice actor brings behind the mic when they genuinely love what they’re talking about. That’s why female voice actors are fighting hard to be heard in these spaces where they have traditionally not been invited.
We are just as passionate and knowledgeable, and in many cases, brands could actually improve their bottom line by including more diverse voices.
I’ve been collecting data for a while now, and I’m still working on this study, but I can give you some preliminary insights.
Give me a second—let me pull this up… yes.
I have about 100 client responses so far, and here are the key takeaways:
- Do you notice when a brand uses a female vs. male voice in ads?
- → 88% say yes.
- How important is it to you that a brand aligns with gender inclusivity?
- → 57% say it’s extremely important.
These are real numbers that brands need to consider when deciding who will be in front of and behind the camera.
Jacobsen: Many large corporate entities promote people who work their way up using a specific strategic mindset that tends to be singularly focused. These aren’t people working forty-hour workweeks; they specialize in a narrow, repetitive skill set they’ve mastered through endurance, consistency, and industry-specific expertise.
So, regardless of the campaign, these executives will primarily ask you: “What is the value-add? How will this help our bottom line?”
Suppose the data suggests that brands miss out on 35% of their total market when its 85% men but half the market is women. In that case, that number might be off, but let’s assume it’s a significant chunk—and that’s women who want to engage with the industry and contribute capital to it; how do you make that sale?
Beyond simply saying, “You’ll make more money,” what’s the strategic and targeted way to prove they can make more money? If they can say, “We’re doing the right thing by hiring more women,”—but at the same time, they’re also making an economically sound decision—how do you strategically sell that to them?
Harst: I think it’s critical to avoid opinion-based arguments and focus on data. That’s why I spend so much time researching, collecting data, and conducting polls.
When you can visualize a statistic and show them a picture of the gap, it makes a compelling case. For example, I’ve been working with AI to generate a visual for a stat I recently collected:
- 73% of male voice actors report receiving five or more promo auditions in the past year.
- Only 27% of female voice actors report receiving the same.
I want to take a baseball stadium and highlight 27% of the seats in the worst sections—while the remaining 73% are in the premium seats. That’s a clear visual of the imbalance.
The more I can back up personal experience—not just mine, but those of countless women in the industry—with hard data on lost revenue and missed opportunities, the more I can convince brands that hiring more women isn’t just ethical—it’s profitable.
Jacobsen: Christy, thank you for your time. I appreciate it.
Harst: Cool. Thank you so much.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/20
Marina Shepelsky is the CEO, Founder, and Lawyer at Shepelsky Law Group, specializing in U.S. immigration and family law. An immigrant herself, she is committed to legalizing people, keeping families together, and ensuring dignity in divorce proceedings while protecting children’s interests. Shepelsky discusses the challenges Ukrainian immigrants face due to the Russo-Ukrainian war and shifting U.S. policies. With the U4U program closed, many Ukrainians remain in legal limbo, uncertain about asylum eligibility and TPS extensions. Shepelsky highlights barriers to asylum, investment, and work visas, as well as fears of returning to Ukraine for consular processing. She emphasizes the urgent need for clearer immigration protections for displaced Ukrainians.
Scott Douglas Jacobsen: How has the Russo-Ukrainian war affected Ukrainian immigration?
Marina Shepelsky: We do not see any NEW Ukrainians anymore as the U4U program is now finished and closed for new incomers. The rest of the Ukrainians are panicking and unsure what to do. Everyone is waiting to see what Trump will do with the TPS program and with the U4U parole status for the people who came in already after the TPS cutoff (Fall 2023) date. Thousands have come in after that cut-off date.
Jacobsen: What legal challenges face Ukrainian refugees with current U.S. immigration policies?
Shepelsky: Everyone from Ukraine is in limbo. Many are calling to consult about Asylum, but the legal system in US does not allow for Asylum when there is no past persecution based on race, religion, nationality, ethnic origin, political opinion or social group, and proving potential future persecution is tough. Also, they lived in third countries for months prior to coming to the U.S., which is another hurdle to asylum as they could have potentially asked for asylum there according to the current Trump era of asylum laws. Although many people DO have political opinions against Zelensky and the current state of horrible corruption in Ukraine that worsened during the war, they are afraid to express is publically (requirement for filing asylum based on political opinion) as they are worried of being deported back to Ukraine and dealing with the fallout, plus still have families there that can suffer the consequences of their opening their mouths right now while the clients are in US. They don’t want their families to pay for their freedom of speech in US.
Jacobsen: What protections exist for U.S. asylum and refugee laws for Ukrainians?
Shepelsky: Asylum
E-2 Some people can file for Investment Visas E-2 if they open a business in US, but the capital to start a business to be eligible is quite high (over $100K), plus many refuse to leave the US as the legal regulations require because their U4U is not a real status from which they are allowed to change status within the U.S.
O-1 or L-1 Work Visas. These are temporary and same issue with having to leave the US for a consular interview for these.
EB-1 and EB-2 for highly talented accomplished professionals, but also would require many Ukrainians to leave the US for a consular interview abroad and they are very afraid. Many cannot prove their accomplishments since the war has continued.
Jacobsen: Thank you for the opportunity and your time, Marina.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/19
Grace Torrente coordinates with the International Network of Journalists with a Gender Perspective, advocating for gender equality, media representation, and protecting women journalists facing violence. Alicia Oliver is a journalist and researcher analyzing the rise of far-right movements in Europe, misinformation, and political polarization, focusing on gender rights and democracy. She has a specialization in historical memory, anti-gender rhetoric, and the impact of authoritarian regimes on democracy and women’s rights. Montserrat Sosa is a human rights advocate and expert on political movements, specializing in historical memory, anti-gender rhetoric, and the impact of authoritarian regimes on democracy and women’s rights. Grace Torrente discusses the unique risks women journalists face, including gender-based violence. Alicia Oliver and Montserrat Sosa examine rising far-right European movements, misinformation, and anti-gender rhetoric. They compare historical authoritarianism to modern political trends, emphasizing the fragility of rights, the dangers of denial, and the ongoing fight for equality.
Grace Torrente: My name is Grace Torrente. I am part of the Collegial Coordinators. I’m one of the coordinators of the International Network of Journalists with a Gender Perspective.
Scott Douglas Jacobsen: Now, about journalists, what are women’s primary gender-specific challenges?
Torrente: Wow, this is a good question with a long answer. I’ll try my best. The challenges women face are different because they are not only at risk for being journalists but also for being women. So, there is a double burden—they carry it in their bodies and actions when they report and do their work. There is violence, and the attacks are directed at them—not just their work but their bodies, their voices, the way they act, and even their families. That violence extends to their families, including their children. So, yes, the risks are different, and that is why we are raising awareness and trying to talk about it. We want to address this issue and amplify the conversation. It is a conversation about what is happening, why the risks are different, and what must be done to achieve equality at some point.
Jacobsen: What was brought up in the session was Franco’s Spain. Another example that comes to mind is Romania under Ceaușescu. There are numerous figures in history—particularly in the 20th century—who explicitly sought to restrict the lives of women simply for being women, often using justification or cover for it. For example, under Ceaușescu, Decree 770 controlled reproductive freedom and choice. Doctors were required to monitor women to ensure they were having a certain number of children and to check whether they were pregnant. In Franco’s Spain, I believe someone noted that if a woman became pregnant, it was not just the temporary end of her job—it was the end of her career, period. This was the elimination of a woman’s professional life based on an assigned gender role in society. It wasn’t a matter of personal choice, where someone decided this was the life they wanted and pursued it. The state enforced it. Can you highlight similar contexts regarding the history of Spain and women journalists?
Torrente: This is not my area of expertise because I am not from Spain; I am from Colombia and Latin America. She can answer better than I can.
Alicia Oliver: My Spanish is worse than everyone’s.
Jacobsen: What is the history of women journalists’ repression in Spain?
Oliver: Okay, I was explaining the context and rise of the far-right movement in the European continent. Extreme rights are growing in Europe right now. I don’t know if that’s of interest to you. It doesn’t matter. The only thing you must understand is that being there is essential. Ten years ago, anti-gender groups were almost invisible. But now they represent the third political force in the European Parliament, and in the case of Spain, they are also the third group in the Spanish House of Representatives. They are very well connected with the population. I don’t know why I’m looking at him; I’m looking at you. They are very well connected. They are very well connected with a public that is depoliticized. With a public that is polarized and depoliticized, yes, that doesn’t have political content behind it. They are also fed by misinformation and fake news. They are very well connected with most people, have no information, and are not interested in politics. They are not politically aware.
Jacobsen: Politically apathetic.
Oliver: Politically apathetic, exactly. So they have many tools to get to them. Ten years ago, they were minorities, and it was frowned upon to agree with them. But now, not anymore. And groups of the traditional right agree and rise to power, individually or as a shared coalition. So, in some way, they were ashamed to show their beliefs. But right now, even the moderate right, the center-right, has no shame in making agreements with them. It could be local, in the States, or even international. So right now, what we observe in Spain—and other countries—is disinhibition.
Montserrat Sosa: Can we say disinhibition?
Torrente: Disinhibition, yes.
Jacobsen: Disinhibition. They openly show themselves without any problem.
Oliver: And they have this disinhibition to make agreements with them. They are united, yes, but they are also very diverse. They have in common, let’s say, the hatred—the hatred toward immigration, mainly Muslim immigration. It’s the same. Well, it’s the same. The issue of all the anti-gender rhetoric they have against women’s equality and climate change. In those things, they agree, right?
Even if they’re very different groups around the world, let’s say in Europe, they have in common that they’re anti-gender fighters. I mean, misogynistic, anti-LGBT groups, anti-climate. I mean, they’re negationists. How do you say that? Anti-climate.
Jacobsen: They’re climate deniers.
Sosa: Climate deniers, yeah. And anti-immigration, especially Muslims, are Islamophobic. Even if they’re so different, that’s the main thing they have in common. They have money. We don’t have women’s organizations. They have technology at their service as well. And now, they’re moderating their language and speech to attract a more popular population. They have a lot of money. They have companies behind them. They have resources and technology.
And also, now, they’ve been changing, moderating their language. I mean, in a way, they can approach… They’re no longer gangstalking aggressively use. They can appeal to regular people. And, of course, with the fake news they spread. And they don’t directly say, for example, that they are against Muslims because they are Muslims. Instead, they frame it as “they take our money, our jobs,” and so on. So, people think, “Oh yeah, that’s true.” They moderate their language and their discourse. What’s discurso?
Torrente: Speech.
Sosa: Yes, the speech. So, it’s similar to the Spanish Civil War because lately, in many meetings—both online and in person in Barcelona—I’ve noticed that they end by saying No pasarán. That slogan was coined during the Spanish Civil War from 1936 to 1939 against fascism. And, really, not only did they not pass—they passed and destroyed. That is where the 40 years of Francoism and fascism come from.
She made that link with the Spanish Civil War or the coup d’état that Franco launched in 1936 because we were fighting against Franco for three years, actually with international brigades from here, too. And that slogan was created then. In Spanish, it was No pasarán.
They will not get over it. Breakthrough. But they say it in Spanish.
Torrente: Yes, it’s international.
Sosa: No pasarán. It’s more famous in Spanish than in English.
Torrente: People say it as No pasarán.
Sosa: In some movements, for example, here, I went to a rally, and they said No pasarán in Oslo. Because they say it in Spanish like a slogan, and No pasarán means they will not go through—the fascist regime of Franco and Hitler, and so on, from 1936 to 1939. But they did go through, and they suppressed us for 40 years.
Torrente: Our rights.
Sosa: Our rights, our democracy, everything. One thing you should know is that during the Second Republic in Spain from 1935 to 1936, before the coup d’état, it was a very, very, very progressive country. It is one of the most progressive in Europe and probably worldwide. Human rights, civil rights, women’s rights—women’s rights. Schools in the jails. In prisons. Itinerant schools. Divorce. Then it started to end in 1933 and ended in 1936.
Jacobsen: So this period, 1933 to 1936, was a period of removing rights?
Sosa: There was a fascist scheme. And then we lost everything. That’s why conquests—securing a right—don’t mean we always have it. Rights can be lost at any time. We must be aware because that shows that when you gain a right, it doesn’t mean you can take it for granted. You must stay aware because we’re always at risk of losing it. And we did lose it. We lost.
That’s my opinion, but many sociologists say that when a fascist regime lasts for 40 years, it can take over three generations to change. They behave as if democratic culture is spontaneous, but democracy is a culture. It’s not something you get suddenly. My mom, for example, still says, “Be careful what you say.” You know? It’s ingrained in the minds of three generations. It is not easy to undo that.
Jacobsen: So, do they have a false history and a nostalgia for a fantasy past of Spain where women knew their place in the home and outside the public sphere?
Torrente: Fantasies from the population?
Jacobsen: Make-believe. Dream.
Torrente: Talking about regular people, the population.
Jacobsen: Regular people. Regular people. And I don’t want to call them conservative activists because that misrepresents conservatism.
Torrente: Yes.
Jacobsen: But I want to say something like regressive activists who have this… So, like when the MAGA people talk about “Make America Great Again,” they have an image of the past. It’s false. It’s based on a fantasy.
Torrente: Okay.
Jacobsen: They say they want that fantasy to be the real past and then say we need to project that and return to it.
Jacobsen: Make America Great Again is based on a false history and a projected fantasy.
Torrente: Yes.
Jacobsen: When they talk about going back to America, they show pictures of a nostalgic America that’s not true, that’s false. That will never be. I wonder if that happens, too.
Torrente: No.
Jacobsen: You don’t have this fantasy?
Torrente: No.
Jacobsen: Because it’s a very subtle thing. They say, “We hope the past was one thing—which didn’t exist—and we’re going to use that as the basis to make us great into that again.”
Sosa: Yes, very much. But that fantasy… it’s a great again. So they’re not living in… It’s a much more complicated thing in America, by the way. It’s very particular to America. But I think… I don’t know if I’m here. There’s no such fantasy because, at the moment, talking about Franco isn’t well seen. It’s not very well regarded. It’s not very popular to talk about Franco’s time. Even if people think… I’m sure some people want to. Some people. Vox, yeah.
Jacobsen: There were a few Nazis that fled to Spanish-speaking countries. They look like me. If you say that, oh, gosh, people are going to throw stones at you. For 40 years, many people suffered, including impoverished people and women. When your grandchildren pop up in Uruguay, Brazil, or Argentina, they look like me. They might start to question. “So what’s your past?” I look like a Mormon stereotype. Anyway.
Sosa: So, Franco died in 1975. No one killed him. He died alone, quietly.
Jacobsen: So you have a democratic culture.
Sosa: We have a democratic culture, but people still fear getting into it. We are still the second country in the world with the most mass graves—about 100,000 people disappeared on the roads—and they don’t want to open them. They say, “We have to turn the page,” but we don’t want to until we read it all. So it’s a taboo, but not for the people… Activists. But for the politicians, even those from the right, they say, “No, that wasn’t a dictatorship.” They deny it. Some people deny it was a dictatorship.
Torrente: You cannot call it a dictatorship? You’re saying the opposite of what you said before.
Sosa: That’s right. They’re selling you the dictatorship. But there’s no fantasy. The people from the extreme right—no, what happens is that democracies are in danger. So, we have to be very alert because they present themselves differently. They normalize that speech. She’s right. I was contradictory because I told you there was no fantasy about returning. But it is a denial.
Torrente: That’s different.
Jacobsen: It’s different. Denial is more straightforward. To concoct a fantasy is more perverted. In English, a fantasy would be like someone thinking they’re Elvis—someone who thinks they’re reincarnated. Like that kind of fantasy, right? You’re living in a dream. That’s what I mean in terms of the past. But denial, I think that’s much more common.
Sosa: Yes, but even though we have all the data and people still remember—both their parents and grandparents—they deny it. And people still have a neighbour… Once she was dead 20 years ago.
She had a big plant in the building. She put it there when her brother went to war to fight fascism. It’s the same plant. It never died because she consistently watered it until he came back.
Jacobsen: That’s not the way the world works. People don’t come back like that.
Sosa: But can you imagine? In her mind, it’s not closed. It’s not over yet. So we need to close that. We’re just talking.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/19
Irina Tsukerman, a New York-based human rights and national security attorney, examines obscure and evolving forms of antisemitism, including conspiracy theories like the New World Order, QAnon, and Zionist Occupied Government (ZOG). She explores how these narratives falsely depict Jews as global manipulators and blame them for political shifts, social unrest, and economic crises. She highlights how historical antisemitic tropes—such as Judeo-Bolshevism, accusations of dual loyalty, and exaggerated physical caricatures—have persisted and adapted across different cultural and political contexts. She also examines modern antisemitic rhetoric, including the Deadly Exchange conspiracy, which falsely blames Jews for oppressive policing tactics, and Holocaust distortion, which ranges from minimization to outright denial. The discussion touches on the resurgence of slurs like “kike” and the misrepresentation of kosher certification as a Zionist scheme. Lastly, she analyzes the genocidal implications of slogans like “From the river to the sea” and the targeting of Jews in pandemic-related conspiracies.
Scott Douglas Jacobsen: Hey! Oh my gosh, it’s Irina Tsukerman! Once again, we’re talking to a smart and insightful lady. Today, we’ll be covering more obscure forms of antisemitism that we haven’t yet discussed, and this should probably wrap up our conversation on the topic. We’ve gone from a comprehensive overview of antisemitism to bizarre forms of it, and now we’re moving into what I’d call “leftover antisemitism.” Of course, this isn’t the last word on the subject, because antisemitism tends to evolve—it’s fluid.
Once again, as you explained yesterday or the day before, we are dealing with the idea of a cabal. This concept has been falsely linked to Kabbalah, which led to its distorted interpretation. So, what is this supposed secret group that is allegedly trying to establish an all-powerful global regime? The New World Order: I’ve even heard it referred to as the Jew World Order. However, the reasoning behind that seems to lack real depth—these conspiracy theorists appear to have no taste.
Irina Tsukerman: And because their imagination is limited, they fail to recognize that, if they were trying to be accurate, they would be looking at actual major state actors that are actively shaping global structures—multipolarity, Eurasianism, and other geopolitical shifts. But I suppose conspiracy thinking only takes you so far. The New World Order is an idea that keeps getting recycled, and sometimes, it even makes its way into mainstream contexts.
For example, when President George H.W. Bush used the term “New World Order,” he wasn’t promoting an antisemitic conspiracy. He signalled a shift in policy structure—a new direction for U.S. foreign policy as the Cold War ended. The Soviet Union was collapsing, and there was an opportunity to capitalize on presumed liberalization and unipolarity, with the U.S. emerging as the world’s sole superpower.
However, conspiracy theorists—who are fixated on Jewish influence—seize on every major shift or potential change as proof that Jews are orchestrating events to consolidate their power. No matter what happens, they always reach the same conclusion: Jews must be behind it. Whether the issue at hand is globalism or anti-globalism, globalization or de-globalization, the conspiracy always morphs to fit the narrative, even when it’s completely contradictory.
The term New World Order itself is rarely clearly defined. In any world order, there will always be an elite with more power, wealth, and access than the average person. Whether it’s a monarchy, oligarchy, democracy, technocracy, or republic, there will always be those with privilege and influence. Some people strive for power, some resent those in power, and others accept the system for what it is.
The idea that the world was once “perfect” and that sinister forces—in this case, Jews—are now trying to change it into something radically different and dystopian is, quite frankly, simplistic, bizarre, and cartoonish.
Jacobsen: You briefly mentioned QAnon in a previous interview but haven’t discussed it in depth. While QAnon is no longer uniquely American, it originated within American conspiracy culture and political discourse—or at least, that’s how I understand it.
Tsukerman: I would argue that it is important because the first mention of QAnon in common popular lore, as far as I know, came from two South African bloggers. Yes, which would make sense, given that South Africa is generally filled with all sorts of conspiracies, including homegrown ones—such as the false belief that raping a virgin can cure AIDS. I’m not even joking. It’s a common misconception, which is one reason for the high prevalence of sex crimes in South Africa.
Jacobsen: That’s horrifying.
Tsukerman: It is. It is. South Africa has a high crime rate, and of course, what happens is the opposite—AIDS is transmitted through sexual contact, so all this myth does is create more AIDS patients. So that’s one homegrown conspiracy, which essentially comes from a lack of basic education about AIDS.
But QAnon is not one of those witchcraft-type conspiracies. It is probably tied to Russian influence within South Africa. More likely, it was fed to these bloggers through Russian intelligence services, similar to Operation INFEKTION—a Soviet disinformation campaign that originated in obscure publications in Germany and India before being increasingly normalized, “news-laundered,” and mainstreamed until it reached specific demographics in the United States, such as the African American community and various left-wing groups.
At the time, Operation INFEKTION pushed the false claim that the U.S. deliberately invented and spread AIDS to eliminate African and Black populations and that it only affected Black people. This QAnon trajectory appears to follow a similar disinformation pattern—it started as a foreign import, emerging in an obscure online source before spreading like wildfire until it reached the top echelons of U.S. politics.
For example, former National Security Adviser Michael Flynn became one of its main proponents, as did Jack Posobiec—a former intelligence officer who later founded the conservative media company ONN in the U.S. He was also one of the main figures behind Pizzagate, which focused on baseless pedophile sex trafficking allegations involving Washington and Hollywood elites.
Jacobsen: Some younger audiences might have assumed that Pizzagate involved the Teenage Mutant Ninja Turtles fighting the Shredder—but no, it’s much worse.
Tsukerman: Yes, it’s literally wild—oh my gosh. This conspiracy theory somehow linked Washington and Hollywood sex offenders to Hillary Clinton and other prominent Democrats, accusing them of running a child sex trafficking ring.
According to these claims, this ring operated out of a Washington, D.C., pizzeria called Comet Ping Pong, and conspiracy theorists alleged that a terrorist attack would expose these criminals. This specific version of Pizzagate began on dark web troll networks, including 4chan and the “HNs,” platforms notorious for criminal activity, disinformation, and Russian conspiracy tools.
They claimed that Clinton’s associates were paid in both money and children by foreign donors to the Clinton Foundation. Now, while it is true that the Clinton Foundation—like many NGOs and think tanks in Washington—had a “pay-to-play” element, there is zero evidence linking it to sex trafficking.
However, what is true is that Clinton, Donald Trump, and many other prominent individuals—both Democrats and Republicans—had connections to Jeffrey Epstein, who was involved in trafficking young and sometimes underage women and using blackmail against prominent individuals from all political backgrounds.
So ironically, we’re seeing that QAnon conspirators are mirroring the Russian method of projection and diversion—essentially accusing others of exactly what they are doing. The people participating in blackmail schemes and MeToo-type activities are the same people who also spread conspiracy theories—but only against their political opponents.
Jacobsen: We have one last topic in this category: Zionist Occupied Government (ZOG)—the assertion that Jews secretly control Western governments.
It’s not just the claim that Jewish organizations or Israel influences democracies through lobbying. It’s not merely arguing that Western governments are democracies with Jewish involvement. It’s asserting that Western governments themselves are mere covers for secret Jewish control.
Why?
Tsukerman: This idea is widely spread in the Middle East and undoubtedly builds on Soviet-era conspiracy theories.
The Soviet Union deliberately worked to merge anti-Zionism and antisemitism, fusing antisemitic narratives with Middle Eastern paranoia about U.S. foreign policy, xenophobia, pan-Arabism, and nationalism—especially in Ba’athist-dominated states like Syria and Iraq.
This was an intentional Soviet foreign policy strategy. The goal was to foster governmental and non-governmental opposition to Western nations, primarily the U.S. and the U.K. It was a deliberate geopolitical tactic designed to build social resistance against Western foreign policy—using paranoid, antisemitic conspiracy theories to polarize populations and weaken diplomatic cooperation between Western governments and Middle Eastern societies.
Jacobsen: Let’s discuss Judeo-Bolshevism—the claim that Jews were behind communist revolutions and other left-wing, authoritarian, or subversive movements.
Tsukerman: This belief originated from early communist movements, such as the Mensheviks. Still, it was also heavily promoted by the Nazis. While communists blamed Jews for capitalism, the Nazis weaponized antisemitism to accuse Jews of being traitors, communists, and agents of international socialism.
Let’s not forget that the Nazi Party was socialist—but with a nationalist twist. Unlike international socialism, which sought to export revolutions globally, National Socialism (Nazism) was ethnocentric, chauvinistic, and focused on territorial expansion and annexation.
Slightly different variations—same expansionist, hegemonic, authoritarian, and antisemitic ideology. Both communists and Nazis accused each other of being controlled by Jews, and both used Jews as scapegoats for their perceived political enemies.
Historically, many Jews did join the Communist Party in Germany and the Soviet Union, often due to their opposition to historical oppression and the belief that communism could create an equal society where they would no longer face discrimination.
So, essentially, it was a deliberate political strategy—to separate Western governments from any chance of successfully engaging Arab and broader Muslim-majority Middle Eastern populations.
And, frankly, the same antisemitic narratives were exported to other parts of the world, including Latin America. This concept still survives in different forms today and is still fueled by the same sources.
Now, you have Islamist movements and groups feeding into this and helping fan the flames. These conspiracy theories persist despite greater openness, dialogue, and increased U.S. influence and presence in the Middle East. They haven’t been completely—nor partially—eliminated on the ground.
Of course, the worst governments in Iraq and Syria have been removed. Still, the conspiracy theories continue—often outlasting specific regimes. These ideas persist in the public consciousness, media, and intelligence agencies, maintaining institutional continuity even as political leadership changes.
Jacobsen: Now, what about the phrase “Jew Down”—the stereotype that Jewish people are miserly or cheap?
Tsukerman: It’s absurd. This kind of racial slur should have faded away along with many other offensive phrases that were common in past centuries. And yet, it still survives.
I’ve seen online celebrities use it, and for some reason, it doesn’t trigger the same backlash or “cancellation” response that similar racial slurs would if they were directed at African Americans or other minorities.
The stereotype of Jewish greed and economic control is tied to historical misconceptions about money lending and usury. In medieval Europe, Christians were forbidden—by religious law—from charging interest on loans. However, Jewish law did not impose this restriction when lending to non-Jews. As a result, Jews could offer loans with interest, which allowed them to earn money that way.
At the same time, Jews were barred from participating in many so-called “legitimate” professions—such as law and government—unless they converted to Christianity. In response, many Jews focused on banking and finance because those were the few areas where they could work.
This perception of Jewish thriftiness was also linked to the extravagance of Christian monarchs. Many European rulers were expected to display wealth, to splurge on entertainment, and to spend vast sums on warfare.
Jews, however, had practical reasons for being financially cautious:
- They needed savings in case of persecution, as history repeatedly showed they could be expelled anytime.
- Wealthy Jews were often forced to bail out monarchs who had overspent on wars and luxuries.
- Jewish communities had to pool financial resources—not only for communal needs but also to pay ransoms when pirates or bandits kidnapped Jewish individuals.
Because of these factors, Jews were less likely to spend lavishly and instead focused on preserving wealth. This clashed with European cultural norms, leading to the stereotype of Jewish stinginess.
Jacobsen: Now, what about Jewish Lightning and the Kosher Tax?
The fundamental premise behind Jewish Lightning and the Kosher Tax conspiracy theory is essentially the same—it’s rooted in the belief that Jews operate through deception and hidden schemes.
These conspiracy theories are just as absurd as claims about subterranean tunnels, secret moon bases, and hidden Antarctic fortresses.
They all rely on the same kind of paranoid thinking—that Jews supposedly say one thing publicly while secretly manipulating events for their benefit.
Tsukerman: Jewish Lightning is the false claim that Jewish business owners commit arson on their properties to collect insurance money—a baseless and antisemitic trope.
The Kosher Tax conspiracy alleges that consumers are forced to pay extra for kosher certification on food products—a myth commonly spread by white supremacists and right-wing extremists.
Both of these conspiracies reflect the same underlying stereotype: the idea that Jews cannot be trusted, that they operate through dishonest financial practices and that they secretly control economic systems.
Another example of antisemitic projection, then.
Look, to some extent, there is a monopoly on kosher food certification in the U.S., which does make it significantly more expensive than non-kosher food. However, most people who consume kosher food are Jewish, except for the occasional non-Jewish patron dining at a kosher restaurant. Non-Jewish consumers generally do not purchase kosher food, which is more expensive. The higher cost of kosher certification is due to religious oversight requirements, which involve certifying bodies and inspectors, making the process more labour-intensive.
Naturally, as with any product that requires specialized certification, the cost gets passed on to the consumer. But there is no conspiracy—it is simply a standard business practice when high demand, limited supply, and additional production costs are involved. Most people are not affected because they do not buy kosher food. So, it’s unclear what the conspiracy theory even alleges since this market is entirely voluntary and affects only those who actively seek out kosher-certified products.
However, the second part of this conspiracy theory claims that the extra cost of kosher products is not just compensation for the certification process but that these additional costs are secretly funnelled into Jewish organizations, Zionist causes, or the Israeli government. Of course, there is no evidence to support this claim. While some Jewish organizations that offer kosher certifications support Jewish causes in the U.S. or Israel, they do not redirect kosher certification fees specifically for political or nationalist purposes. There is no secret exchange taking place. These organizations exist in the same communal space. They may, separately, engage in charitable or advocacy efforts related to Jewish interests. The idea that kosher certification fees are some covert Zionist taxes is a classic antisemitic trope designed to fuel distrust toward Jewish businesses and institutions.
Now, moving on to cultural and social stereotypes, let’s talk about the claim that Jews are clannish—that they only associate with their kind. In most cases, this is a patently absurd notion, especially in modern cosmopolitan societies where exclusivity is impractical. The irony is that this stereotype originates from the very same Christian societies that historically segregated Jews. In medieval Europe, Jews were forced into ghettos. They were legally barred from socializing with non-Jews unless they converted to Christianity. They were also restricted from many professions, often relegated to roles such as moneylenders and physicians—professions that required limited interaction with the broader Christian population. So, to the extent that Jewish communities were insular, it was not by choice—it was the direct result of discriminatory policies imposed by Christian rulers.
There was generally more social integration in Muslim-majority societies, but significant restrictions still existed. Intermarriage, for instance, was culturally and religiously discouraged in both Jewish and Muslim communities, but this was not unique to Jews—it was simply a common cultural norm across many societies at the time. However, when it came to friendships and social associations, Jews were not precluded from interacting with non-Jews. The one major limitation was food consumption—strictly religious Jews required kosher food, which was not always readily available. As a result, Jewish families often socialized within their communities simply because it was logistically easier to maintain religious dietary practices. But this was not due to hatred or a desire to exclude others—it was a practical necessity. The idea that Jews deliberately isolate themselves from non-Jews is simply a distorted reading of history.
Jacobsen: What about the idea that Jews lack real patriotic commitment?
Tsukerman: That stereotype is closely tied to the concept of “rootless cosmopolitanism,” which was aggressively propagated by the Soviet Union. It is also connected to the dual loyalty accusation, which became more pronounced after establishing the State of Israel. The claim suggests that Jews, because of their distinct ethnic and religious identity, cannot fully be loyal citizens of the countries they live in. Historically, this accusation was used as a political weapon—whether by European nationalists, Soviet communists, or modern-day antisemites—to frame Jews as outsiders, regardless of their actual level of civic participation. This idea implies that Jews are inherently disloyal to their home nations, particularly in times of war or political crisis.
But this argument falls apart under scrutiny. Jews have served in their respective nations’ militaries, governments, and leadership roles for centuries. They have fought in wars, contributed to national economies, and played significant roles in science, arts, and politics. The accusation of dual loyalty is simply a convenient way to single out Jews for suspicion. At the same time, other ethnic or religious groups with transnational ties (such as Catholics with the Vatican or Muslims with Mecca) are not subjected to the same scrutiny.
Ultimately, these antisemitic tropes persist because they offer simplistic, scapegoating explanations for complex historical and social dynamics. Whether it’s economic stereotypes, social exclusion myths, or accusations of political disloyalty, these narratives serve to isolate and vilify Jewish communities rather than engage with the real history and realities of Jewish life in different societies.
It’s blatantly false to claim that Jews lack patriotism or have no national loyalty. Jews have served in governments and militaries of their respective countries for centuries, including in the Ottoman Empire, the United Kingdom, various European nations, and the United States—whenever they were not prohibited from doing so. When given the opportunity, they participated equally alongside everyone else and often displayed strong patriotic leanings. Of course, Jews also faced discrimination, and when the chance arose to relocate to Israel, many chose to leave—but at times, they were actively forced out. The idea that Jews lack rooted national loyalty is not just a falsehood—it is an outright libel, historically used to justify exclusion, discrimination, and expulsion.
Online antisemitic discussion forums and message boards have developed a coded language filled with tropes and insider terminology meant to obscure their bigotry from outsiders. Much of this language exists to ensure that, when outsiders peek in, they struggle to understand what’s being discussed. It creates an exclusive, insular environment, reinforcing their ideological bubble. It is almost as if they are speaking their secret language, similar to a specialized jargon one might hear at CERN. Still, in this case, it serves a malicious purpose.
Jacobsen: This isn’t the only example of coded language online. What about the triple parentheses, the echo symbol, e.g., “(((echo))),” or the use of words enclosed in triple parentheses?
Tsukerman: Much of this originates from the dark web and fringe online communities before being mainstreamed into social media discourse. The purpose of coded language is twofold. First, it allows users to bypass content moderation, evade anti-discrimination filters, and avoid being flagged by social media algorithms. Some platforms have automated systems designed to detect and remove antisemitic hate speech, so these users develop workarounds—using slang, memes, and coded symbols to keep their conversations hidden from automated detection and casual observers.
However, the second reason is more ideological. These coded signals are meant to reinforce the idea that shadowy forces are suppressing antisemitic discourse. This plays into the victimhood narrative—that those who spread antisemitic conspiracy theories are the “truth-tellers” who are being marginalized and persecuted. The same false grievance fuels the “War on Christmas” myth—the notion that people are forbidden from saying “Merry Christmas,” even though no such ban exists.
The same logic applies here—antisemitic groups claim that they are “not allowed” to talk about Jews, even though antisemitism has existed in public discourse for centuries. While it may not be encouraged or celebrated, it has never been fully silenced or erased. However, these groups falsely equate the lack of mainstream promotion of antisemitism with censorship, deplatforming, and political persecution.
This is why coded language is so effective—it fuels conspiracy thinking, strengthens group identity, and fosters a sense of persecution. It creates an illusion of an underground resistance movement, where members see themselves as truth-seekers fighting against an oppressive system. In reality, they are simply reinforcing their delusions and manufacturing a sense of victimhood to justify their bigotry.
Jacobsen: We discussed this before, but it’s striking how deliberate this strategy is.
Tsukerman: It’s not just about hiding antisemitism—it’s about making it feel subversive and rebellious so that followers believe they are engaged in some grand struggle rather than simply peddling age-old hatred.
Jacobsen: There is the stuff around the exaggerated big nose, smirking expression, and the rubbing of hands—the smirking merchant trope. Where does that stereotype reach its highest pitch? More generally, have exaggerated physical features been a consistent feature of antisemitic media for a long time?
Tsukerman: Absolutely. A lot of these visual tropes originate from Nazi propaganda. Still, they also predate that era, going back to medieval Christian portrayals of Jews in anti-Jewish conspiracy theories and artwork. Historically, Jews—including Ashkenazi Jews—had distinct Middle Eastern features, making them visibly different from traditionally white European populations. This natural ethnic difference was exaggerated grotesquely to emphasize otherness and foster polarization. The goal was to alienate Jews from the broader society by making them appear physically distinct and repulsive.
Later, right-wing white supremacist movements and the Nazis took this further. They deliberately depicted Jews as vermin-like creatures, portraying them as ugly, unhealthy, physically weak, and inferior to the so-called “Aryan race.” This dehumanization strategy became a core part of Nazi propaganda, reinforcing the belief that Jews were not only socially undesirable but biologically subhuman. These ideas did not disappear after World War II—they continued to spread. They were later adopted by some Middle Eastern cultures, particularly in antisemitic portrayals of Israeli leaders.
In these depictions, grotesque physical exaggerations were often combined with bloodthirsty imagery, playing into age-old blood libel accusations—the false claim that Jews murder Christian or Palestinian children for ritualistic purposes. This imagery functions effectively as propaganda because people instinctively react aggressively toward ugliness. When an enemy is made to appear monstrous, it is much easier to justify violence or discrimination against them. Conversely, when someone looks similar to you, there is an inherent sense of shared humanity, making dehumanization more difficult.
This is why visual distortion in propaganda is so powerful—if someone perceives their enemy as ugly, alien, or monstrous, it reinforces pre-existing bias and makes them easier to hate. Furthermore, in regions where direct interaction with Jews and Israelis is limited, these caricatures become the dominant perception of Jewish people. Without real-life engagement, it is much easier to believe in negative stereotypes, to vilify an entire group, and to imagine them as inherently evil—rather than recognizing their humanity and common concerns.
Jacobsen: The idea of globalism and George Soros has been widely discussed. This builds into the dual loyalty accusation—the claim that Jews are transient cosmopolitans, the well-to-do “gypsies” of the world, with no real national allegiance.
This idea intersects with multiple antisemitic narratives. The accusation of dual loyalty suggests that Jews are never truly committed to their country of residence and that they serve a foreign agenda, whether it be Israel or a globalist conspiracy. At the same time, the reverse accusation exists—the claim that Jews have no loyalty at all, that they are rootless, transient elites who operate above nations and manipulate world affairs for their benefit.
These are contradictory narratives, but they serve the same function—to portray Jews as untrustworthy, disloyal, and fundamentally different from the majority population. Whether they are accused of controlling global capitalism, secretly running communist revolutions, or manipulating world politics, the result is the same—a scapegoat for society’s problems.
The key difference between these two narratives—”dual loyalty” versus “no loyalty”—is that dual loyalty assumes Jews are working for another state (usually Israel). In contrast, the “no loyalty” claim paints them as opportunistic globalists with no national allegiance. However, both accusations lead to the same conclusion: that Jews are outsiders who cannot be trusted.
Tsukerman: This is why these tropes persist across different political ideologies. Whether it’s far-right nationalists, far-left anti-globalists, or Islamist movements, the accusation shifts to fit the context. But the underlying purpose remains unchanged: to frame Jews as a permanent “other”—a group that exists outside the national fabric and is working against the interests of the majority population.
The underlying theme here is distrust—the idea that Jews cannot be trusted, that they have ulterior motives, and that their true intentions are unknowable. Even if those motives are not tied to any specific country, the accusation remains: “You never really know what these people are thinking.” This fosters a sense of suspicion and alienation, reinforcing the belief that Jews should not be included in society.
This narrative suggests that Jews cannot be your friends, that you cannot defend them, and that they should not be included in elite institutions. It perpetuates exclusionary policies—justifying why Jews should be barred from private clubs, prestigious universities, top law firms, and high-ranking positions. The justification? “They are not like us.” Their motivations are unclear, their allegiances are questionable, and their values are fundamentally different. This belief does not necessarily rely on physical differences. Instead, it suggests that Jews are internally distinct—culturally, religiously, and psychologically.
This fuels the desire to fabricate even more ambiguous suspicions—because as long as their true nature remains undefined, it provides an excuse to exclude them. There is also a deeper psychological element at play. Once a society opens the door to including culturally or religiously distinct people, it forces self-reflection. It challenges people to question their cultural identity, which can be deeply unsettling. As a result, some people project their insecurities onto Jews, questioning their motives and their loyalties rather than confronting their uncertainties.
Jacobsen: There is also the notion of blaming Jews collectively for the death of Jesus. The phrase “30 pieces of silver” appears in the Bible, referencing Judas Iscariot, who was portrayed as the ultimate betrayer who sold out Jesus to the authorities. How does this portrayal contribute to what could be considered biblical antisemitism?
Tsukerman: It’s a strange contradiction. First, according to Christian tradition, the crucifixion of Jesus was prophesied—it was predestined and unavoidable. If that is the case, who can truly be blamed for it? If it was meant to happen, then the idea of “Jewish complicity” in deicide becomes self-defeating.
Second, Christian theology holds that Jesus sacrificed himself to cleanse humanity of sin. Suppose that sacrifice was a necessary and redemptive act. Shouldn’t those who played a role in it be seen as fulfilling God’s plan rather than as villains? If Jesus had not been killed, then there would be nothing to celebrate in Christianity—no resurrection, no redemption. Yet, for centuries, this paradox has been ignored, and the blame has been placed squarely on the Jews.
The idea that Jews collectively bear responsibility for the crucifixion was explicitly rejected by the Second Vatican Council (Vatican II) in the 1960s. However, this decision only applies to the Catholic Church—it does not erase centuries of Christian antisemitic narratives, nor does it affect non-Catholic denominations that still perpetuate these beliefs. Even within Catholicism, older traditions and cultural biases remain deeply ingrained.
On a theological level, the accusation of deicide is nonsensical. If God is all-powerful and eternal, then God cannot be killed—the very concept of “killing God” is self-contradictory. The blame placed on Jews is not based on logical reasoning but rather on a need to scapegoat an entire group for a foundational event in Christian history.
This brings us to the Pharisees, often portrayed negatively in Christian texts. The ultimate accusation against the Jewish authorities of the time was that they did not accept Jesus as the Messiah. At its core, this is not a crime but simply a difference in religious belief. Yet, this theological disagreement has been weaponized for centuries and used as a justification for antisemitism, exclusion, and persecution.
The accusation isn’t just that Jews killed Jesus—but rather, that they never accepted him. The deicide claim is essentially an exaggerated resentment, even though it makes no sense in many ways. The notion of betrayal is equally absurd, as it assigns historical and eternal collective responsibility to all Jewish people for the actions of one individual—Judas Iscariot.
Ironically, Judas was one of Jesus’s disciples—meaning he was a follower, not one of the Jews who originally rejected Jesus. Those who did not accept Jesus as the Messiah owed him no loyalty to begin with. From the Jewish perspective, he was a potential heretic, making claims that did not align with Jewish theology. Judaism has specific messianic criteria, and by Christian accounts of the story, Jesus did not fulfill them.
Jacobsen: This brings us to a related antisemitic trope: the accusation that Jews use their influence to silence criticism. This stereotype suggests that Jews manipulate public discourse, suppress dissenting opinions, or smear critics through negative information campaigns.
The “poisoning the well” comes in—the idea that Jews preemptively discredit people before they can even present their argument? Poisoning the well is a rhetorical tactic where negative information is introduced about a person or group before they even have a chance to speak. It’s like introducing a new colleague to others by subtly implying they are unpleasant or untrustworthy—but applied to an entire group. This tactic sets up bias in advance, making people dismiss the group’s perspective without engaging with it fairly.
Tsukerman: One of the most common antisemitic claims is that Jews deliberately engineer criticism against themselves to avoid accountability. This is inherently bigoted because it targets an entire group with a sweeping accusation, denying individual choice or personal agency. That dehumanization is the essence of group-based bigotry, no matter the religion, ethnicity, or cultural identity involved.
Furthermore, this idea that Jews manufacture accusations of antisemitism to shield themselves from legitimate criticism is often used to perpetuate harmful stereotypes. Instead of acknowledging that Jewish communities—like all groups—are diverse and full of debate, these narratives present them as a monolithic bloc with a hidden agenda. In reality, Jews do not universally agree on anything, let alone on political issues like Israel or Zionism. However, antisemitic rhetoric erases these differences to create a single, caricatured enemy.
Jacobsen: And then there’s the stereotyping of Israel as 100% Jewish—as though everything Israel does represents all Jewish people, regardless of reality. This is a tactic to frame Israel as a stand-in for all Jews—which, in turn, makes anything Israel does a Jewish action and, therefore, by antisemitic logic, bad by default. The language used around this often includes derogatory shorthand like “Zionist” or “Zio,” which are frequently used as pejoratives.
Then there are thought-terminating clichés, like “Zionism is racism,” which shut down discussion rather than engaging with historical and political complexities. Another phrase central to this discourse is “From the river to the sea.”
That phrase confused me when I first heard it. “From the river to the sea” has been used in different contexts. Still, in the most common political interpretation, it implies the elimination of Israel as a Jewish state—a call for Palestinian sovereignty over the entire land between the Jordan River and the Mediterranean Sea.
Tsukerman: Many people who repeat this slogan believe it represents a call for Palestinian liberation. Still, its historical and militant context suggests the removal of Jews from the region altogether.
At the same time, this projection of fear and dispossession is often inverted. The same people who accuse Israel of planning to take over Palestinian territory entirely use “From the river to the sea” to imply that Israelis are the ones threatening Palestinians with elimination. In reality, the phrase has been a rallying cry for groups that openly advocate for Israel’s destruction, making it a clear example of how antisemitic narratives can be repackaged as political slogans.
At its core, the phrase is a placeholder for a broader antisemitic argument—one that frames Israel as an extension of Jewish global power and claims that the Jewish state exists purely as a tool of domination rather than as a nation with a complex history and diverse population.
The implication behind these arguments is clear: Jews should not have the right to a nation-state, even though other groups do. First, Israel is not an exclusively Jewish state, even though it is a Jewish nation-state. As we have seen with the recent Hamas release of prisoners, hostages included people of all backgrounds, including Bedouin Muslim Arabs, who were tortured and broken simply for holding Israeli citizenship—despite having no religious or cultural connection to Judaism.
Additionally, Israel is a pluralistic state, home to various ethnic and religious groups, including migrants, refugees, and asylum seekers from Sudan, South Sudan, Eritrea, and other countries. Many of these non-Jewish residents live in Israel without citizenship and have no direct ties to Judaism or Israeli nationalism. Furthermore, Israel has small but historically significant minority communities, such as the Samaritans, who are quasi-Jewish but reside in Palestinian territories and other regions.
Despite these realities, the claim that Israel is exclusively Jewish is often weaponized to delegitimize its existence. This is particularly troubling given the Holocaust, centuries of Jewish persecution, and the fact that Jews possess a unique, distinct cultural and religious identity. The outright opposition to Jewish self-determination, while other ethnic and national groups are granted the right to their states, is inherently bigoted and antisemitic. There is no other way to describe it.
What about Zionism? It seems that most Jews identify as Zionists, even if they criticize Israel heavily. Most Jews are Zionists, even if they are highly critical of Israel. The reason is that Zionism is deeply ingrained in Jewish history and tradition.
From a religious perspective, Zionism is not separate from Judaism—it is one of its core tenets. Many Jewish religious commandments can only be fulfilled in Israel under a Jewish-led government. This is a fundamental part of Jewish religious law. However, many people outside the Jewish community may be unaware of it.
Even secular Jews, who do not practice religiously, often feel a distant connection to Israel—even if they criticize its policies or governance. Zionism is not a political ideology alone—it is also a cultural and historical movement rooted in the belief that Jews deserve self-determination, like any other people.
Additionally, Zionists are not exclusively Jewish—many non-Jews support Israel’s right to exist for the same reason they support the national aspirations of other groups. There are diverse visions of what Israel should be, but the fundamental principle of Jewish self-determination remains the same.
The idea that Zionism is inherently shameful or evil is itself a form of antisemitism. The claim that “Zionism is racism” was aggressively pushed by the Soviet Union, the Islamic Republic of Iran, and other hostile actors. This false narrative was heavily promoted at the Durban Conference in South Africa, which was boycotted by Israel’s allies because of its clear antisemitic overtones.
This rhetoric is designed to frame Zionism as a uniquely oppressive ideology rather than recognizing it as one of many national liberation movements. The goal of these campaigns has always been to defame Zionism, delegitimize Jewish self-determination, and portray Israel as a colonial project rather than a historical homeland for an indigenous people.
Jacobsen: What about the phrase “From the river to the sea”?
Tsukerman: “From the river to the sea” is a slogan that many college students and activists repeat without fully understanding its origins or implications—some don’t even know which river and which sea it refers to. But its meaning is clear in militant and extremist contexts: it is a call for the destruction of Israel.
The phrase is not about converting Israel into a pluralistic state or reversing colonial structures. It is a euphemism for mass ethnic cleansing—the extermination or forced removal of all Jews living in Israel. The literal meaning of the phrase is that Israel must cease to exist, with its Jewish population eradicated or expelled.
This slogan has been used by terrorist organizations, including Hamas, whose charter explicitly calls for the destruction of Israel and the killing of Jews. While some activists ignorantly repeat it, believing it to be a call for Palestinian liberation, the historical and militant context of the phrase makes its meaning undeniably genocidal.
This is why the slogan is so dangerous—it is not merely a political statement but a rallying cry for violence used by those who openly advocate for Israel’s destruction. When people use it without understanding its origins, they inadvertently lend credibility to an extremist ideology that calls for mass murder.
A lot of this rhetoric originates from Hamas’s charter, which is explicitly genocidal and calls for the complete elimination of the State of Israel. It goes beyond opposition to Israel’s existence—Hamas’s ideology includes the claim that all Jews are cursed. According to this worldview, cursed people have no right to protection or inclusion in society. This rhetoric is not just anti-Israel—it is fundamentally antisemitic, targeting Jews worldwide.
Jacobsen: Let’s cover Deadly Exchange, Holocaust distortion, and the slur “kike” all at once. Deadly Exchange is an antisemitic conspiracy theory that falsely links Israel and Jewish organizations to oppressive police tactics worldwide. The idea is that whenever police behave ethically, Jews are absent from the conversation—but whenever police engage in brutality, Jews are somehow to blame. This narrative paints Jews as responsible for systemic police violence despite zero evidence to support this claim.
This conspiracy theory operates on selective framing. If the police act justly, Jewish involvement is ignored. If police engage in misconduct, it is attributed to a so-called Jewish connection—often linked to training programs or collaborations between U.S. and Israeli law enforcement. This follows the classic antisemitic pattern of collective blame, where individual Jews or institutions are held responsible for broader social injustices.
Of course, Israel is not immune to criticism regarding police misconduct—but police abuse exists in every country and affects Jews as well as non-Jews. In Israel, cases of police violence are investigated, and there are legal mechanisms for prosecuting misconduct. The idea that Jews or Israel are somehow responsible for global police brutality is completely baseless. Historically, Jews have advocated for police reform, including abolishing harsh punishments in military and law enforcement systems. In the U.S., Jewish activists have been at the forefront of civil rights and criminal justice reform.
And the slur “kike”—where does that come from?
Tsukerman: “Kike” originated during the mass migration of Eastern European Jews to the United States. Many Jewish surnames ended in “-ski” or “-ky,” and some non-Jewish immigration officials shortened these names to “kai”—a pronunciation that evolved into the slur “kike”.
It was not a common slur in Eastern Europe—there, other antisemitic epithets were more prevalent. In Western Europe, “Jude” or “Juden” was often used derogatorily. While “kike” has become less common in recent years, there has been a rise in modern antisemitic rhetoric, where Jews are smeared based on their perceived connection to Israel. Many contemporary antisemitic insults center around accusations of Zionism or conspiracies about Jewish global influence.
Jacobsen: And then there’s Holocaust distortion with holocough—not just denying it, but twisting it into something else.
Tsukerman: Yes, Holocaust distortion comes in several forms. Some minimize the Holocaust, claiming it was exaggerated, while others deny it outright. Another tactic is to accuse Jews of exploiting the Holocaust to whitewash alleged Israeli abuses or gain sympathy for political purposes.
Now, there is also an emerging trend of blaming Jews for COVID-19—as part of a long history of scapegoating Jews for plagues, pandemics, and natural disasters. Conspiracies about the pandemic deflect from real issues, such as China’s initial handling of COVID-19 and its lack of transparency. Instead, these theories redirect anger toward Jews, portraying them as manipulators of global health policies or profiteers of the crisis.
This is not new—Jews have been blamed for everything from the Black Death in medieval Europe to financial crises in modern history. These conspiracy theories lack any scientific or historical basis. Yet, they persist because they provide an easy scapegoat for complex global events.
Jacobsen: We made it. Excellent. Thank you so much.
Tsukerman: Yes! Thank you.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/18
Engineer-turned-photographer Simi Vijay recounts his journey from Nigeria’s National Youth Service Corps to becoming a respected documentary & portrait photographer. Initially inspired by a friend in photography, he began shooting weddings and portraits before transitioning into documentary work, encouraged by an investigative photojournalist. His major breakthrough was UNICEF’s Hard to Reach project during a polio crisis, which led him to study Visual Journalism at ICP in New York. Vijay has documented refugee experiences for UNHCR, cultural stories, and high-profile events. His work blends technical skills with artistic realism, emphasizing cultural identity, immigrant narratives, and social issues while continuously evolving through diverse photographic projects remarkably.
Scott Douglas Jacobsen: What is your overall background?
Simi Vijay: My background is in engineering. I studied electronics engineering at university, and after graduating, I had to complete the mandatory one-year National Youth Service Corps (NYSC) in Nigeria.
During that time, I started spending time with a friend who was into photography. Her name was Aisha Augie-Kuta. She is currently a Director General at the Centre for Black and African Arts Culture (CBAAC). Through her, I developed an interest in photography, experimenting with capturing images and learning how to use a camera properly.
I began enjoying the process and started shooting a lot of weddings. One day, a friend named Tom Saater, a photographer and investigative photojournalist, approached me and suggested that I explore documentary photography. That was how I started—gradually taking on more projects.
My first major assignment was with UNICEF on the Hard to Reach project. At the time, all indicators suggested that polio had been eradicated in Nigeria, and the project aimed to document the effort and showcase how vaccination teams reached the most remote areas. However, shortly after the completion of that photo project, polio resurfaced in the country. This led to renewed efforts to eliminate the virus, a process that took several years. Nigeria was officially declared polio-free by the World Health Organization (WHO) in 2020.
After that experience, I transitioned into documentary photography and videography, focusing on telling human-interest stories. I became motivated to pursue formal education in the field, leading me to apply for a program in the United States. I was accepted into the International Center of Photography (ICP) in New York, where I studied Visual Journalism and Documentary Practice.
My time in the U.S. was particularly eye-opening, as it was my first exposure to a vast collection of photography books covering various styles—from still life to fine art. In Nigeria, there were no formal schools for photography, so most photographers were self-taught, learning from platforms like YouTube and Instagram. Many started with affordable lighting and basic equipment, honing their craft through practice and determination.
Several of my friends in Nigeria have since become successful photographers. Inspired by my experiences, I decided to explore living and working in America as a photographer, particularly in New York.
And I decided that I wanted to—of course, I started trying to do more documentary work and projects like that. But as time went on, I realized that many of the clients I had worked with in Nigeria—doing documentary work and portraits—would contact me when they came to New York for events like the United Nations General Assembly (UNGA), the Commission on the Status of Women (CSW), or the Spring Meetings in Washington, D.C. They would engage my services to document their processes, meetings, and interactions in the U.S. during those time frames. That was how I started documenting some of these events. So, that is my connection to ministers, the governor of the Central Bank of Nigeria (CBN), and other high-level executives.
Over time, this work became a significant part of my career.
Jacobsen: Some people incorporate their nationality and heritage into their personal brand and work, while others do not. Is this a factor in your work?
Vijay: Sometimes, yes. When I work for Nigerians or Africans, my understanding of the culture, the nuances of respect, and the way our society functions helps me in my interactions and the way I approach certain projects. In that sense, cultural awareness definitely plays a role in my work.
It also informs the way I photograph. When I work on personal documentary projects, I find myself drawn to stories about culture, identity, and immigration. These subjects intrigue me because they relate to globalization and how Nigerians, Africans, and immigrants fit into the broader global landscape.
Jacobsen: What about your work with UNHCR?
Vijay: For UNHCR, I documented the stories of people displaced from Cameroon into Nigeria. These refugees had crossed the border into Southwestern Nigeria.
To provide some context: Nigeria is an Anglophone country, while Cameroon is predominantly Francophone. However, there is a subset of people in Cameroon, from the Northwest and Southwest regions, who identify as Anglophone and have been fighting for independence to create their own country, called Ambazonia. This conflict has forced many to flee into Nigeria as refugees, and my work involved documenting their experiences and displacement.
They are mostly Anglophone speakers in a Francophone country, and many of them feel unrepresented. There is ongoing conflict between these groups and the Cameroonian central government.
As a result of clashes between separatist groups—or, as they see themselves, independence advocates—and the Cameroonian police and military, many people have been displaced into Nigeria. Before colonial-era borders were drawn by Western powers, the people on the Nigerian and Cameroonian sides of the border were essentially the same ethnic and cultural communities. Today, they are separated by an artificial border, but they still have deep familial and historical ties.
My job was to document some of these displaced individuals and tell their stories of survival. Many were children who had to flee their villages after attacks, walking long distances to cross into Nigeria, often because they had heard that they had relatives on the other side. These families had been separated for generations, but their connections remained.
That was one of the major projects I worked on, and I thoroughly valued the experience because it demonstrated the power of storytelling—to convey a person’s struggles and reality through photography.
Another UNHCR project I worked on involved documenting Filippo Grandi, the United Nations High Commissioner for Refugees, during his visit to Maiduguri and Abuja. He met with the President of Nigeria and other dignitaries while also inspecting humanitarian efforts in Maiduguri, a city devastated by the Boko Haram insurgency.
So yes, that was a significant part of my work with UNHCR.
Jacobsen: What about your work with UNICEF?
Vijay: For UNICEF, I was brought in to document the Hard to Reach project. This initiative aimed to showcase how UNICEF teams—composed of local staff and volunteers—worked to deliver polio vaccines to some of the most remote areas in Northern Nigeria.
The goal was to ensure every newborn received the polio vaccine, pushing toward the complete eradication of polio in Nigeria. The assignment required extensive travel across multiple states, including Kaduna, Katsina, and Yobe.
I captured images of both the beneficiaries—the children receiving the vaccines—and the UNICEF field workers responsible for carrying out the mission. These health workers transported vaccines in cold storage boxes, traveling across rivers, mountains, and inaccessible roads to reach the most isolated communities.
It was a demanding but impactful project, and I was honored to contribute to documenting UNICEF’s efforts in combating polio.
So that was what I documented. The project, however, never came to full fruition because, within a couple of months of photographing it, the polio vaccine initiative faced a setback when the poliovirus resurfaced in Maiduguri. As a result, the documentation had to end.
Yes, it took several more years, but I believe that eventually, the virus was officially eradicated.
By that time, though, I had already left for the U.S. to study. I’m not sure if they ever attempted to document or restart that project again.
Jacobsen: What about the Tokunbo project, exploring Nigerians in New York?
Vijay: So, Tokunbo is a project focused on identifying and documenting Nigerians in the diaspora. When I first came to the U.S. to study, I was amazed by how many Nigerians were living and thriving here.
One of the greatest challenges immigrants face is uprooting themselves from their culture and community. However, when they come to places like America, they rebuild a sense of home—whether in their personal spaces or through community gatherings.
Through this project, I explored how Nigerians maintain their cultural identity abroad. Some of the key elements I focused on were:
- Music, particularly Afrobeats and other Nigerian genres.
- Fashion, including traditional attire and modern influences.
- Cultural storytelling, such as how Nigerians pass down traditions, language, and history to their children.
- Food, which serves as a powerful cultural connector in immigrant communities.
The project examines how Nigerians integrate into American life while preserving their roots.
Jacobsen: How do you balance artistic creativity with documentary realism in your work?
Vijay: For me, my general approach is to observe quietly—the proverbial fly on the wall.
I try to document what I see as authentically as possible and let the images speak for themselves. By the time I put together a series of images with captions, my goal is to lead the viewer to a natural, plausible conclusion about the story being presented.
That, for me, is how I balance realism with artistic intent. I see myself as the fly on the wall, but beyond that, I also apply technical photography skills.
For instance, composition is crucial to my work. I aim to find interesting angles when photographing my subject, ensuring depth of field and a strong sense of place. This approach enhances the documentary storytelling aspect while still allowing for an artistic perspective.
Jacobsen: Who were your biggest influences in art?
Vijay: Honestly, for me, my first influences were the people around me in Nigeria.
I was greatly influenced by Aisha Augie-Kuta, whom I mentioned earlier as a photographer, and Tom Saater, another photographer whose work inspired me.
Later, I discovered international photographers whose visual storytelling resonated with me. One of my earliest influences was Steve McCurry. Over time, I became familiar with more photographers who balance artistic vision with documentary realism, such as Lindsay Addario and Sebastian Salgado, Ernest Cole, Aida Muluneh, Dario Mitidieri, among others.
However, much of my inspiration also comes from the vibrancy of my environment back home in Nigeria. The richness of color, the energy of daily life—these elements have always influenced my photography. Many of my works reflect that, as I aim to capture scenes in their full vibrancy and authenticity.
My family has also played a significant role in shaping my perspective. Growing up, my mother would take annual photographs of us, documenting moments in our lives. I remember spending time looking through old photo albums, captivated by how images could preserve memories. Looking back, I think that early exposure to photography created an intrinsic connection for me.
Jacobsen: What advice do you have for aspiring photographers?
Vijay: My biggest advice? Keep shooting. Keep practicing.
- Read about other photographers. Study how they see the world.
- Look at photo books. Get inspired by different styles of visual storytelling.
- Stay curious. Photography is about observation—the more you observe, the more you develop your photographic eye and voice.
- Collaborate with others. Engage with different artists and find the stories you want to tell.
More than anything, discover what part of humanity speaks to you—what themes you want to explore and represent through your work.
And most importantly, enjoy the process. Creativity is about bringing something into existence—whether from nothing or from our lived experiences—and leaving something meaningful for others to engage with.
Jacobsen: What’s next? We are participants of CSW69, primarily focusing on the Nigerian Women’s Day side event, which took up the entire day. So what are your next steps, and what are your reflections on the day and the event as a whole?
Vijay: For me, honestly, it was incredibly inspiring to hear the stories of these amazing women whom I had the opportunity to photograph and document throughout the day. The celebration of women is so important because women play a fundamental role in our world—from bringing us into this life to nurturing, supporting, and guiding both men and women. In a world filled with unrest and uncertainty, it is crucial to celebrate and uplift them.
I want to continue documenting stories—whether through photo essays or portraiture—because a single portrait can often convey a thousand emotions, revealing deep insights into people and places. That is what’s next for me. I also enjoy corporate photography, particularly observing how individuals navigate professional spaces and the dynamics of their lives both inside and outside of work.
More than anything, I was deeply moved and inspired by the CSW69 side event hosted by the Nigerian Ministry of Women Affairs. The resilience of these women and the challenges they have overcome were truly remarkable. Many of them have defied societal expectations that traditionally placed women in restrictive roles—whether as mothers or wives—and have instead become politicians, activists, professors, and corporate executives. They have pushed against cultural and systemic barriers, setting powerful examples for other women to follow. As someone who values storytelling, witnessing their strength reinforced the importance of self-belief and perseverance.
For me, that is exactly what I plan to keep doing—continuing to create and tell the stories of others through my perspective and the lens of my camera.
Jacobsen: Any final thoughts on how photography is evolving?
Vijay: I think that the evolution of photography, especially in North America, should include more narratives about migrants. Migration has fundamentally reshaped American society over generations, and I believe there is an opportunity to highlight the stories of immigrants and their integration into new cultural landscapes. The world is globalizing and evolving.
As immigration continues to shape economies, communities, and identities, I would love to see more visual storytelling that reflects these realities—documenting how migrants navigate life in a new country while preserving elements of their heritage and identity. The photographic landscape is evolving, and I hope it moves in a direction that amplifies diverse voices and untold stories.
Jacobsen: Thank you for the opportunity and your time, Simi.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/18
Will Dempsey, LICSW, is a social worker, drag queen and queer rights advocate. He is the founder of Heads Held High Counseling, a LGBTQIA+ virtual group therapy practice supporting queer and trans individuals across Massachusetts and Illinois. Will’s innovative approach to social work seamlessly blends his creative flair with his commitment to advocacy, making mental health care both accessible and affirming for marginalized communities.
Scott Douglas Jacobsen: How have regional differences influenced legal frameworks’ stipulations for access to gender-affirming healthcare?
Will Dempsey: Regional differences in the United States have had a significant impact on the legal frameworks governing access to gender-affirming healthcare. In many states, political ideologies and cultural attitudes have driven policies that restrict access to these services. Notably, transgender youth are often highlighted as a justification for these restrictions—even though clinical guidelines suggest that only a small fraction of transgender youth pursue medical interventions. For example, studies and guidelines from organizations such as the American Academy of Pediatrics indicate that hormone replacement therapy and similar interventions are typically recommended only for a select group, with estimates suggesting that approximately 1–5% of transgender youth actually receive such treatments.
This focus on a small demographic appears to serve as a basis for broader policy restrictions. Historically, targeted policies—initially aimed at a narrowly defined group—have sometimes paved the way for more extensive limitations on rights. In the end, the focus on transgender youth seems less about genuine healthcare concerns and more about pushing a clear political agenda to restrict gender-affirming care.
Jacobsen: What challenges face transgender people seeking gender-affirming treatments?
Dempsey: Transgender people seeking gender-affirming treatments face a range of growing challenges. For example, patients are often required to obtain one or more letters from healthcare providers before undergoing procedures, yet these letters are increasingly being denied or are subject to more stringent conditions, such as requiring longer-term relationships between the provider and patient. At the same time, insurance companies are raising deductibles and increasing the frequency of premium adjustments, which disproportionately impacts transgender individuals given their statistically lower incomes.
Moreover, several conservative states have introduced restrictive legislation that labels gender-affirming treatments—especially for minors—as experimental or unapproved. Such legal measures not only add bureaucratic hurdles for healthcare providers but also threaten criminal penalties, creating a chilling effect that discourages professionals from offering these essential services.
Jacobsen: What legislative protections impact healthcare policy for transgender communities?
Dempsey: Legislative protections for transgender healthcare in the U.S. come from both federal and state measures. At the federal level, the Affordable Care Act prohibits discrimination on the basis of sex—a provision increasingly interpreted to include gender identity. In addition, many states have enacted laws that explicitly protect transgender individuals in healthcare settings. However, during the previous Trump presidency, federal protections under the ACA were rolled back and there was opposition to expanding non-discrimination safeguards. With the current Trump administration favoring state-led decision-making, only 17 states have enacted shield laws specifically safeguarding gender-affirming healthcare. This means that while protections exist today, their future remains uncertain.
Jacobsen: How can urban and rural healthcare systems provide access to comprehensive gender-affirming services?
Dempsey: Urban and rural healthcare systems can enhance access to comprehensive gender-affirming services by investing in provider education and expanding telemedicine Providers should receive regular training on transgender healthcare—covering hormone therapy, surgical procedures, and culturally competent communication—to ensure they meet the community’s unique needs. In rural areas, telemedicine and mobile clinics can bridge the gap where local specialists are scarce.
Additionally, integrated care models that combine primary care, mental health, and specialty services can streamline treatment. By partnering with local transgender organizations and advocating for protective policies and increased funding, healthcare systems can ensure that everyone, regardless of location, receives equitable and informed care.
Jacobsen: What adaptations are required for the integration of mental health supports for transgender patients?
Dempsey: Providers must be trained in cultural competency to integrate mental health supports effectively for transgender patients. This means not only mastering affirming language and communication skills but also understanding the unique experiences—such as societal rejection, discrimination, and systemic barriers—that contribute to higher rates of depression, anxiety, and suicidal ideation in the transgender community. A trauma-informed approach is essential, ensuring that care is sensitive to past harms and avoids further stigmatization.
Additionally, integrating mental health support into broader healthcare systems is key. This can involve establishing multidisciplinary teams that include both primary care and specialized mental health professionals, as well as leveraging telehealth to reach underserved areas. Collaborating with community organizations and advocacy groups also helps tailor services to the specific needs of transgender patients, ensuring that mental health care is accessible, culturally sensitive, and fully integrated with overall healthcare services.
Jacobsen: What are the examples of best practices for enhanced access to gender-affirming care?
Dempsey: Best practices for enhanced access to gender-affirming care include a combination of provider education, integrated care models, and outreach strategies. Providers benefit from ongoing training in transgender healthcare, ensuring they are versed in best practice protocols and culturally competent communication. Clinics that offer multidisciplinary services—combining primary care, mental health support, hormone therapy, and surgical expertise—help streamline treatment and reduce barriers. Additionally, telemedicine and mobile outreach programs can extend services to underserved or rural areas.
Equally important are inclusive administrative practices and strong community partnerships. This means using patients’ preferred names and pronouns, creating welcoming environments, and ensuring all forms and communications are affirming. Advocacy efforts that push for broader legislative protections and improved insurance coverage further bolster these practices, ensuring that comprehensive gender-affirming care is accessible to all who need it.
Jacobsen: How are, and aren’t, policymakers, healthcare providers, and transgender advocacy groups, collaborating to meet gaps in healthcare services?
Dempsey: Policymakers, healthcare providers, and transgender advocacy groups are not fully collaborating to address the healthcare gaps for transgender communities. Many policymakers, particularly those with conservative views, have dismissed the distinct needs of transgender individuals—often asserting that individuals should only be recognized by their assigned sex at birth. As a result, legislative efforts tend to focus on basic human rights, such as non-discrimination and safety, rather than on advancing comprehensive healthcare policies tailored to transgender needs.
On the other hand, healthcare providers and advocacy groups are actively working together to bridge some of these gaps. For example, they’re collaborating with insurance companies to develop standardized letter templates for gender-affirming surgeries, which has helped reduce denials and streamline the approval process. While these practical measures show promise in improving access to care, the lack of cohesive policy-level support remains a significant barrier to fully meeting the comprehensive healthcare needs of transgender individuals.
Jacobsen: What will be the significant challenges moving forward, whether expressed by patients in practice or in observation/reading of the current culture of healthcare and public opinion?
Dempsey: Significant challenges moving forward stem from a deep-seated refusal by many to recognize transgender people as fully human. Harmful rhetoric—ranging from dehumanizing labels to baseless accusations such as “child molester”—mirrors the past stigmatization of the broader LGBTQIA+ community for the latter half of the 20th century in America and continues to fuel discrimination. This pervasive bias not only hampers efforts to advance nuanced healthcare policies but also shifts the burden to individual states, where protective measures vary widely. Until society reaches a baseline acceptance of transgender individuals, the focus on politically charged issues—especially those centering on youth—will continue to obstruct progress toward comprehensive, equitable healthcare.
Jacobsen: Thank you for the opportunity and your time, Will.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/17
Natural Resources Canada is committed to improving the quality of life of Canadians by ensuring the country’s abundant natural resources are developed sustainably, competitively and inclusively. The Canadian government is advancing offshore wind energy through strategic planning and regulatory frameworks. Natural Resources Canada discusses focusing on environmental protection, project timelines, and regulatory challenges. The Regional Assessment Committees for Nova Scotia and Newfoundland and Labrador have submitted final reports outlining recommendations for responsible offshore wind development. Legislative amendments and regulatory updates under the Accord Acts are establishing frameworks for offshore renewable energy. Canada’s membership in the Global Offshore Wind Alliance highlights its commitment to clean energy. Drawing from offshore oil and gas expertise, Canada is streamlining offshore wind projects. Collaboration with industry stakeholders, Indigenous groups, and investors is key to expanding this sector. The government continues to engage industry to ensure sustainable development.
Scott Douglas Jacobsen: What measures are considered to monitor and protect sensitive marine ecosystems?
Natural Resources Canada: In March 2023, the Minister of Environment and Climate Change announced the creation of a Regional Assessment Committee for Offshore Wind Development for Nova Scotia, and Newfoundland and Labrador, respectively. The purpose of the Regional Assessments was to provide information, knowledge and analysis regarding future offshore wind development activities in the study areas and their potential effects. This was to inform and improve future planning, licencing and impact assessment processes for these activities in a way that helps protect the environmental health, social and economic conditions while also creating opportunities for sustainable economic development.
In January 2025, the Committees submitted their Final Reports to governments, which have been published on the Impact Assessment Registry and are available through the following links:
- Final Regional Assessment Report of Offshore Wind Development in Nova Scotia
- Final Regional Assessment Report of Offshore Wind Development in Newfoundland and Labrador
Within these reports, the Committees have included recommendations to governments to inform the responsible development of the offshore wind energy industry. A number of recommendations address planning, considerations for co-existence, measures for mitigation and monitoring, and protection of the marine ecosystem.
As part of their mandate, the Committees also identified areas where offshore wind development may be suitable based upon technical feasibility, environmental considerations (e.g. marine protected areas, species at risk), and socio-economic considerations (e.g., commercial fishers and other ocean users). Proposed development areas also took into consideration feedback shared by participants during the extensive engagement programs. The Government will undertake further review and leverage other planning and decision-making tools, including Impact Assessments that will assess prospective economic, social, and environmental effects and mitigation measures of any proposed project(s).
For more information on the Regional Assessment Committees, please contact Impact Assessment Agency of Canadadirectly.
Jacobsen: What is the deployment timeline for offshore wind capacity and their financing structure?
Natural Resources Canada: According to current publicly available data, the global average timeline to build an offshore wind farm is around 7-9 years from the initial site assessment to full operation, with most of the time spent on permitting, environmental studies, and grid connection processes, rather than the construction itself. However, this can vary significantly depending on the location, regulatory environment, project size and complexity, and infrastructure requirements.
Jacobsen: Do these offshore wind projects represent significant regulatory challenges, or can these be streamlined if extant?
Natural Resources Canada: Offshore wind projects are complex to build and operate. The Government of Canada (GOC) has undertaken significant work to establish an effective, efficient and predictable legislative and regulatory framework to enable responsible development. In addition, the GOC has worked closely with the Governments of Nova Scotia and Newfoundland and Labrador to establish a legislative framework to support offshore wind development in the Canada-Nova Scotia and Canada-Newfoundland and Labrador offshore areas.
On January 31, 2025, amendments to the federal and provincial Canada-Nova Scotia Accord Acts were brought into force and the Canada Nova Scotia Offshore Energy Regulator became the lifecycle regulator for offshore petroleum and offshore renewable energy development. Amendments to the Canada-Newfoundland and Labrador Atlantic Accord Acts are expected to come into force later in 2025, which will expand the mandate of current Canada-Newfoundland and Labrador Offshore Petroleum Board (to be renamed the Canada Newfoundland and Labrador Offshore Energy Regulator) to become the lifecycle regulator for both offshore petroleum and offshore renewable energy development.
Regulations under the amended Accord Acts are in development and are based on the Federal Canada Offshore Renewable Energy Regulations that became law on December 16, 2024. These regulations will establish safety and environmental protection requirements for project developers.
Jacobsen: How will improved turbine designs or grid integration accelerate offshore wind energy generation efficiency?
Natural Resources Canada: This question is best directed to Marine Renewables Canada and offshore wind developers, as it falls outside the purview of NRCan.
Jacobsen: What is Canada’s part in the Global Offshore Wind Alliance?
Natural Resources Canada: Canada recently became a member of the Global Offshore Wind Alliance, a forum that supports collaboration with international partners on efforts to advance offshore wind as a source of clean and reliable energy.
Jacobsen: What are the lessons from offshore oil and gas, which could facilitate the transition to offshore wind energy?
Natural Resources Canada: Canada has a long history of offshore oil and gas development in the Atlantic Offshore, pursuant to comprehensive joint management frameworks established under the Canada–Newfoundland and Labrador Atlantic Accord Implementation Act and the Canada-Nova Scotia Offshore Petroleum Resources Accord Implementation Act, also known as the Accord Acts. There are strong joint management relationships and depth of experience from the regulatory and policy perspective in the offshore oil and gas sector that can be applied to offshore renewable energy. This includes expertise in practices such as running Call for Bids processes and issuing regulatory authorizations for project activities. That is why Governments opted to expand the existing regulatory regimes to include offshore renewable energy, by amending the Accord Acts.
Jacobsen: How will federal and subnational governments collaborate with industry stakeholders in this rapidly evolving market?
Natural Resources Canada: We already know that investors are interested in offshore wind projects in Canada, and many global offshore wind developers have stated that they see Canada as a promising market for future development, particularly on the east coast. The GOC recognizes the importance of regular dialogue and collaboration with different parties – from industry and commercial fishers to Indigenous groups as well as the general public – in moving forward with expanding offshore wind in Canada. Engagement with industry stakeholders is a key part of our work and has been taking place through fora such as Marine Renewables Canada. Insights from industry are significant to informing how governments will move forward with offshore wind planning and development in the future, and governments intend to continue outreach with interested and impacted stakeholders, including industry, to seek their feedback and input in support of building a strong and prosperous offshore wind industry in Canada.
Jacobsen: Thank you for the opportunity and your time.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/16
*Link to interview.*
Senator Ireti Kingibe is a Nigerian civil engineer and politician serving as Senator for the Federal Capital Territory (FCT) since 2023 under the Labour Party. A former engineer, she has held roles in various construction firms. Kingibe champions women’s empowerment and legislative reforms, advocating for increased gender representation in Nigerian governance. Kingibe highlights Nigeria’s progress in women’s empowerment, citing increased budgetary provisions and a proposed 35% inclusion bill. She emphasizes economic independence, investment over donations, and women’s high loan repayment rates. Kingibe praises proactive leadership, female unity, and legislative efforts, stressing that women’s inclusion strengthens governance, families, and national development.
Scott Duglas Jacobsen: Senator, thank you very much for joining me today. What are the things over the last thirty years that you’ve noted have been the greatest areas of progress for women in Nigeria?
Hon. Ireti Kingibe: For one, kudos to this particular minister, for the first time in women’s affairs, we’ve been able to get much, much bigger budgetary provisions. That’s the first place to start. Secondly, I’m hopeful that this thirtieth year, for the first time, the bill for the 35% women inclusion in all aspects of society as well as governments went to the first reading a few days ago. Hopefully, it will go to a second and third reading and then become enacted in parliament, and the president will sign it into law. If that happens, that would be the biggest progress so far.
But we’re also working on 74 special seats for women. That’s a constitutional amendment. So once we pass it in the national assembly, we have to get 28 state assemblies to also accept the/domesticate the amendment, then we can make a full constitutional amendment. There is progress. It’s been slow. Especially women in government and in policymaking, it’s been slow. But other aspects, as you can see in the banking sector and other sectors, the private sector, there are many, many women represented. Also, young women are doing a lot, especially in the creative industry. Nigerian women are very creative and a force to be reckoned with. They’re 70% of smallholder farmers, so a lot is happening.
It’s just that women are not getting the necessary support that they need. As you can see, for the first time, all the ministers that are female are united to meet, which means that in their different sectors and ministries will be looking to ensure that women’s empowerment and women are given special attention. Even the procurement part of it, so, women, the nation, are more aware of it: Economic development, just development as a nation. We cannot leave half of the population behind. Our GDP will increase 20-25% if we can bridge this gap. Also, I think that in all aspects; there will be an improvement. Women are empathic. Women are aware of family, posterity. I am a woman. It might be prejudicial to say, “Women are a little bit more than men,” but it would be a huge step in our development. are more empathic.”
Jacobsen: Do you think gender parity typically starts in economics as an economic independence, and then everything else flows down ultimately?
Kingibe: Most definitely. A lot of my programs are women’s empowerment programs. I’m trying to see how I can get more financing. One of the things that I’m hoping for is that we’re not looking for donors. We’re looking for investors. I feel that if the Nigerians who are in the diaspora, those who can, each person can invest a thousand dollars in a woman entrepreneur, payable in two years, they would see a huge difference.
And it’s not a donation. It’s actually an investment where you get back your capital, as well as some interest. If that can be put in place, I’m trying to work out a mechanism for that. So there are lots of things that I feel once we can empower them economically, the rest will flow from it because that’s the place to start.
Jacobsen:From what you get from the outside, so outside of Nigeria, what do you note that is a misconception about Nigerian culture and Nigerian women, that when they’re trying to promote women’s empowerment, may work in their culture but does not necessarily work within a Nigerian context because there are certain nuances that are a little bit different?
Kingibe: I don’t understand what you mean in terms of different nuances. I know that even within the Nigerian culture; I know that women tend to pay back their loans more. The payback rate for women in some sectors is up to 98%. So, women do pay back because they know what capital influx does for their businesses. When a woman’s business thrives, the family thrives, whether the man can help out is fine. If he or she has the resources, then the family unit will be fine.
Jacobsen: Does this flow to the community as well?
Kingibe: Yes it does.
Jacobsen: What do you notice about the positive outcrops for the next generation when family and community flourish?
Kingibe: I don’t understand. What do you mean?
Jacobsen: Whether it’s education, health outcomes, or infant mortality rates reduced?
Kingibe: Definitely. For one thing, when the mother when the father lacks the ability to pay school fees, mothers usually are determined that their children will go to school. You see the effort they put into it. And so it will then flow to education and many other sectors. The community will be uplifted.
Jacobsen: What was your favourite part of today’s gathering?
Kingibe: The Governor of Zamfara impressed me immensely because you have to understand that Zamfara is one of the core Northern states. A place you do not expect to have such a proactive governor. And that impressed me a lot.
I like the fact that the women ministers were supportive of each other. I also like the fact that it brought a lot of people, women, of diverse backgrounds together, all shooting for one thing. Women mentees, women’s empowerment, and women’s inclusion across the board.
Jacobsen: Last question, what matters to you most at this point in your career now?
Kingibe: Well, for me, when I first came to the Senate, 35% was my main legislative agenda. Getting that bill passed would be major, it would give me a lot of satisfaction, also I came to be a minesweeper, a vanguard, to get more women to come into the Senate, the National Assembly, all aspects of government. Then our voices will be heard. As one participant said–I think it was Iyom, “If you are not in the room, then you cannot be part of the discussion.” Getting into that room, for me, is critical.
Jacobsen: Senator, thank you very much for your time today.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/16
Dr. Angela Rodriguez, a board-certified plastic surgeon and founder of ART Surgical, specializes in craniofacial, pediatric plastic surgery, and gender-affirming care. Initially focused on pediatric surgery, she transitioned to transgender healthcare in 2018, offering procedures like facial feminization surgery (FFS) and gender-affirming surgeries. She trained at Stanford and Harvard and contributed to tissue engineering research. Dr. Rodriguez discusses increasing demand, legislative barriers, and socioeconomic challenges in transgender healthcare. Technological advancements, including scarless surgery and 3D surgical guides, improve outcomes. She emphasizes resilience, visibility, and education, advocating for better access and understanding of gender-affirming care.
Scott Douglas Jacobsen: This is everyone’s favourite part because they can fact-check a journalist live. Today, we are here with Dr. Angela Rodriguez. She is a board-certified plastic surgeon and the founder of ART Surgical. Her earlier career was in pediatric plastic surgery. With over 20 years of experience, she specializes in craniofacial, pediatric plastic surgery, and gender-affirming care. In 2018, she shifted her practice to focus exclusively on transgender patients, providing procedures such as facial feminization surgery (FFS), rhinoplasty, and chest and genital gender-affirming surgeries. Dr. Rodriguez completed her plastic surgery training at Stanford University and her craniofacial fellowship at Harvard University. Beyond surgery, she contributes to scientific research in tissue engineering. She is recognized for her compassionate approach and remains a leading advocate for inclusive and patient-centred transgender healthcare. Thank you for joining me today. I appreciate it. Have you seen improvements in access to gender-affirming care in recent years, or have barriers increased?
Dr. Angela Rodriguez: We have seen an increase in demand, and with that, there are barriers to providing care for everyone who needs it. Legal rulings requiring insurance coverage for gender-affirming care have driven demand because more people are now seeking treatment who previously lacked access. They were not visible in society before, and now we have more patients but fewer doctors and healthcare systems equipped to meet their needs. We have made progress in expanding access, but barriers remain.
Jacobsen: What are the biggest challenges transgender individuals face when seeking gender-affirming healthcare?
Rodriguez: One major challenge is discrimination at the most basic level. I have had patients from other states, especially those outside of California, who struggle to find a primary care physician or dentist. Part of the problem is that many providers lack education on transgender healthcare needs.
Additionally, insurance coverage is often inconsistent, creating financial barriers. Patients also face privacy concerns, misgendering, and a lack of knowledgeable providers, making accessing safe and affirming care harder.
Jacobsen: The United States has a unique healthcare system. In my interviews with Dr. Gordon Guyatt, a pioneer of evidence-based medicine, he noted that Nordic countries, Western Europe, and Canada emphasize equity in healthcare, which leads to stronger support for universal public healthcare.
In contrast, the United States values autonomy more, resulting in a greater reliance on private healthcare.
Is there a difference in the quality of gender-affirming care between public and private healthcare systems in the U.S.?
Rodriguez: I believe that there is a difference. I don’t think there is a difference in quality—you’ll find good doctors in both systems. It’s more about what is better for the patient and how we can integrate them into these large institutions. I own a small boutique practice in San Francisco, which was created with the understanding that patients have unique needs and require specialized care. Many prefer not to go to large hospitals, though we perform surgeries at major institutions.
At this point, there isn’t a significant difference between public and private systems regarding gender-affirming care. More providers are receiving training. When gender-affirming care gained broader recognition around 2014–2015, major hospitals, institutions, and universities began developing programs. Now, we have strong fellowship programs focused on gender-affirming care.
However, this field’s initial supply of doctors came from private practice. For many years, private practice surgeons primarily met the demand for gender-affirming care. Some of the best surgeons, including those who trained me—I had already been practicing for 13 years when I entered this field—were in private practice and had established systems to meet patient needs. In the United States, private practices had more experience with gender-affirming care than public institutions for a long time.
Jacobsen: What strategies have helped expand access to gender-affirming procedures? You mentioned that developments in this field are relatively recent, but what effective strategies have been used to increase access?
Rodriguez: If you look at the Bay Area—particularly in California—we have seen community growth and the involvement of LGBTQIA+ organizations working to bridge the gap between the transgender community and medical providers. These groups have helped reconcile differences and provide education and information to patients. Expanding access to care has been a community-driven effort.
Jacobsen: How have recent legislative changes impacted transgender healthcare—both positively and negatively?
Rodriguez: They do? Is that a question?
Jacobsen: Yes, they do, but how have they?
Rodriguez: How have they? Initially, as I mentioned, everything was handled privately. Then, around 2014, the courts ruled that gender dysphoria should be covered by insurance. This was part of the Affordable Care Act’s effort to address the needs of the transgender community. However, as we see daily, numerous legislative efforts have since aimed to restrict access to care in many states.
Thankfully, this is not the case in California, but across the country, access to gender-affirming surgeries and hormone therapy has been significantly limited. Some states that are more understanding of transgender patients’ needs have enacted shield laws to protect patients from these restrictions. These laws help ensure that individuals can still receive care without facing legal consequences.
Yes, legislative changes have had a profound impact on transgender healthcare, and we want lawmakers to recognize the importance of understanding this population. They need to sit down with transgender patients and truly grasp how these treatments impact lives. Gender-affirming surgery can be life-changing, allowing individuals to integrate fully into society. It is essential to protect and support these vulnerable populations.
Jacobsen: There are different demographic perspectives on transgender issues. Some people do not accept transgender individuals—that is just how they see the world. Others are completely affirming and supportive. Then, there is a third group that falls somewhere in between.
This middle group may struggle with specific topics, such as pronoun use, types of surgery, or the concept of “passability.” They might have transgender family members and be generally supportive, yet they hesitate when it comes to legislation around pronouns, medical care, or the extent of treatment. Others may not personally know any transgender individuals but still support transgender rights in an abstract sense.
What areas do you find to be the most gray—both legislatively and culturally—when it comes to transgender care? Not just in San Francisco, but perhaps across the Southwest United States more broadly?
Rodriguez: The Southwest United States? To clarify, are you asking about the gray areas regarding transgender healthcare and legislation?
Jacobsen: Yes. We have clear opposite ends—strong opposition versus full acceptance. But then there’s this middle ground—people are uncertain about certain aspects of transgender care.
Some may have transgender family members and no issue with it personally, but when it comes to laws on pronouns, medical access, or levels of care, they have mixed opinions. Others may not know any transgender people but still express general support—though only in an abstract way.
This nuanced debate is rarely discussed, but I would love your perspective since you have more experience dealing with these issues.
Rodriguez: Yes, I agree with you. The public discussion often focuses on very specific issues that affect only a small number of transgender individuals, such as transgender women in sports or bathroom access laws. These debates dominate media coverage, even though they impact a relatively small percentage of the population.
What we should focus on are real numbers. A person with gender dysphoria is four times more likely to attempt suicide. Mental health, life satisfaction, and overall well-being improve significantly when a transgender individual receives appropriate care, whether that means hormone therapy, surgery, or psychological support.
Not every transgender person needs surgery, but if someone experiences gender dysphoria, they will likely require some form of treatment, whether that is therapy, hormones, or surgery.
When we provide that care, we give people the tools to participate fully in society. It’s not that they didn’t contribute before, but they can find greater fulfillment and stability in their lives. By multiple measures, access to care improves the quality of life for transgender individuals.
The biggest issue, in my opinion, is ignorance. The way the media portrays transgender people does not reflect their daily lives. What people see in the news tends to focus on extreme cases or controversial issues, not the basic, everyday struggles of transgender individuals.
This is about providing essential healthcare, just like we do for any other medical condition.
Jacobsen: And how do these issues get framed in the media in ways that influence the course and direction of legislation? Some individuals argue that gender-affirming care should not be part of public healthcare because they see it as purely cosmetic. These are more sophisticated arguments, certainly—they’re more thought out—but they often stem from similar misunderstandings about what constitutes healthcare.
Rodriguez: Yes. Exposure and education are our only hope. The fact that transgender individuals were not as visible in the public eye before does not mean they didn’t exist. They were always someone’s aunts, uncles, mothers, fathers. They have always been part of society. The difference is that now they have the possibility of living openly. Unfortunately, change is difficult, and to make progress, the first step is visibility.
There will always be people for whom transgender visibility is unacceptable for one reason or another, but we must keep moving forward. More importantly, we cannot allow the majority to decide human rights and healthcare access. If that were the case, no civil rights movement would have succeeded. Civil rights are not about majority rule but about protecting vulnerable populations.
So, it comes down to visibility and education. I encourage anyone uncertain or resistant to sit down with transgender individuals. The vast majority are people just like you and me—ordinary people with their own stories, opinions, and feelings—who happen to have gender dysphoria. They did not choose this. It is not a choice. It is not a lifestyle. It is a medical condition, and as a society, we are judged by how we treat our most vulnerable members.
Jacobsen: If you analyze any population and divide it differently, everyone eventually falls into a minority group. So the point you’re making—that a majority should not dictate healthcare decisions for a particular minority—is necessarily relevant.
When patients come to see you, what concerns do they bring up? What are some misunderstandings that patients or potential patients have about what gender-affirming surgery entails?
Rodriguez: Patients have an incredible level of understanding. Think about someone diagnosed with colon cancer—by the time they see a specialist, they already know the available surgical options and medications. It’s similar to transgender individuals.
It’s not a case of someone waking up one day, realizing they have gender dysphoria, and deciding to get surgery tomorrow. That’s a misconception. In reality, once someone identifies their gender dysphoria, they go through therapy, hormone treatment, and years of preparation before reaching the stage of surgery. As a surgeon, I am the last step in a long process.
However, as with any type of surgery—including cosmetic and reconstructive procedures, which I perform—setting the right expectations is crucial. Unrealistic expectations lead to future disappointment, so I take the time to explain everything clearly.
There is significant post-surgical pain involved, and many of my patients have waited for years for their procedures, so they want things to move quickly. But we must follow proper protocols. Patients need to have the appropriate documentation, including letters from mental health providers diagnosing gender dysphoria. They must be over 18, can consent, and obtain letters from their hormone providers—sometimes even two separate letters from different mental health professionals—to confirm their diagnosis.
Surgery is just one part of a thorough, structured process, and we take seriously the responsibility of ensuring that patients are prepared physically and mentally.
Rodriguez: Patients sometimes push us to make quick decisions or move through the process faster in desperate times. Unfortunately, that’s not possible. The process takes time—insurance approval, proper documentation, and mental health evaluations. Patients often go through a long series of bureaucratic hoops, and while they are typically very well informed, they can sometimes have misconceptions about pain, recovery, and timelines. Our job is to set the right expectations so they are fully prepared for the journey ahead.
Jacobsen: What about socioeconomic factors? Do financial barriers affect access to gender-affirming care?
Rodriguez: Of course. There’s a major divide between those with insurance and those without insurance. And who is less likely to have insurance? Historically, people from lower socioeconomic backgrounds haven’t had the same access to education or resources to navigate complex insurance systems. Even as a physician, I find dealing with insurance daunting, so imagine how difficult it is for someone without medical training.
That’s why it is heartbreaking to see some states closing off access to gender-affirming care. Right when we have better education, better-trained surgeons, and gender-affirming programs at nearly every major university, lawmakers are restricting physicians from treating patients in their states.
This forces people to travel across the country to places like San Francisco and the Bay Area, where they must spend weeks paying for lodging, flights, and post-operative care. I cannot perform a major operation on someone and send them home immediately. They need proper aftercare and monitoring to ensure they are stable and ready to return.
So yes, socioeconomic barriers add another major layer of inequality to access.
Jacobsen: I’m losing track of time—it’s already been six minutes. Since this is such a new and evolving field, there are likely to be rapid technological advancements. Given the pace of medical progress, what new techniques and technologies are emerging in gender-affirming care? And how might these advancements shape advocacy efforts and legislative discussions?
My previous interview focused on ear, nose, and throat (ENT) surgery. The surgeon mentioned working on scarless surgery techniques, particularly for tracheal shave procedures—reducing the Adam’s apple. Instead of an external incision, they operate through the mouth, leaving no visible scar. For trans women and cisgender women with a prominent Adam’s apple, this can make a significant social and psychological difference.
So, how do you see technological advancements helping to drive more rational, evidence-based advocacy and influence legislation?
Rodriguez: I don’t know if we can apply legislative pressure shortly, but every advancement in science pushes us forward. For example, facial feminization surgery (FFS)—which is one of the procedures I perform—involves up to 20 different surgeries on a single patient’s face. We must be efficient, precise, and cohesive as a surgical team to complete such a significant transformation within an eight-hour operation.
New technology is making these procedures more effective and streamlined. We now use 3D guides from CT scans to assist in jaw and forehead reconstruction, making surgeries more accurate and efficient. Scarless techniques, such as rhinoplasty performed internally through the nose, allow quicker procedures with no visible scarring. Each of these advancements improves patient outcomes, self-confidence, and recovery experiences.
There isn’t just one breakthrough—we are making incremental improvements over time. The beauty of plastic surgery is that it draws on decades of knowledge from reconstructive and cosmetic surgery. Modern plastic surgery originated after World War II to reconstruct facial injuries and other physical traumas. Today, we continue to refine and advance techniques across all areas of facial surgery.
Jacobsen: What is your biggest takeaway from your many years of experience—whether in surgery or in tracking progress in legislation?
Rodriguez: Change is hard. It takes time and requires resilience—something the trans community, like many other marginalized groups, has demonstrated time and again. There may be difficult times, but remember that you always want to be on the right side of history. That belief is why I do what I do.
Jacobsen: Dr. Rodriguez, I appreciate your time today. It was great to meet you.
Rodriguez: Thank you so much. I appreciate it.
Jacobsen: Bye, and thank you.
Rodriguez: Bye, thank you.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Phenomenon
Publication Date (yyyy/mm/dd): 2025/08
What inspired the transition from chemical engineering to leading Mensa Cyprus?
I would characterize my initial transition from Chemical Engineering to leading Mensa Cyprus as fateful to the extent that that was paradoxical. What got me interested in Mensa and inspired me to remain active in Mensa Cyprus was the realisation that identification and fostering of human intelligence which is the first of the three purposes of Mensa, in children from an early age as well as in adults, is essential for their well-being and successful development, as well as for the benefit of humanity. I also foresaw that intelligence identification/testing offers an objective criterion for the prevalence of meritocracy in societies. A criterion that nowadays finds increasing application in psychometric tests and assessments used to determine suitability for employment, education, training or placement.
What challenges come with leading Mensa Cyprus?
In Mensa Cyprus we believe in the need for early identification of intelligence/high abilities and talent in children, from the age of 4 years – this was in fact one of the recommendations in my Symposium talk ‘Intelligence and Giftedness’ at the 12th Asia Pacific Conference on Giftedness in Dubai, 14-18 July 2012, which was also included in the Conference Declaration – and we have been recruiting children since Mensa Cyprus’s start up phase. The number of our child members below 18 (with the youngest joining Mensa at the age of 3 years and 8 months) has been increasing continuously since then and has stabilised around 35% of our total membership in the last years – a success and a challenge at the same time! A challenge because children below 14 have to be individually assessed by an appropriately qualified educational Psychologist (that is not always easy to find), with parents bearing the total cost of the assessment. Furthermore, highly able/gifted students require different teaching methods or special programmes to meet their academic and social needs, to become high achievers and reach eminence. And that’s also a challenge for us because schools in Cyprus do not offer gifted education – my Paper presentation ‘Gifted Students – The case of Cyprus’ at the 12th Asia Pacific Conference on Giftedness in Dubai, 14-18 July 2012, https://www.academia.edu/4916295/Gifted_Students_The_Case_of_Cyprus is relevant. Both my Symposium talk and Paper presentation reflect many of the principles and objectives Mensa Cyprus has been actively pursuing for years.
What do gifted students need generally? How do educational systems tend to meet those and fail to meet those needs?
Gifted students are exceptional learners, they learn faster and understand complex ideas earlier, therefore they need accelerated and enriched content and opportunities to explore topics in greater depth and breath. They need curriculum compacting, subject acceleration, early access to higher-level material or acceleration in the form of grade skipping in order to overcome boredom and frustration the result of being unchallenged in a typical classroom, that may lead to learning and emotional disabilities at the early stage of their schooling. They need services and activities not ordinarily provided by the school. Some countries provide gifted education, gifted programs or full-time gifted schools, but most don’t. In Cyprus gifted education programs are limited, and non-existent in the public system. Educational systems tend to meet gifted students’ needs by providing several forms of acceleration that can be easily applied and have been established as effective, as well as some forms of enrichment. Educational systems fail to meet gifted students’ needs by treating all students as equals providing for the average ability student and using standardized curricula that fail to challenge gifted learners, leading to underachievement and disengagement. Instruction is not differentiated to meet the needs of the gifted. Teachers lack training in identifying or supporting giftedness particularly in twice-exceptional (2e) students (gifted with learning disabilities). Appropriate teacher training is of essential importance. In my opinion – and that’s a position I presented at the 12th Asia Pacific Conference on Giftedness in Dubai, 14-18 July 2012 – all students could be considered as potentially gifted in the multidimensional model of giftedness and appropriate gifted provision should be made for all students to fulfill their potential. The education system should be reconstructed to provide student-centred learning that would try to take account of every child’s particular needs and ways of thinking.
How do you balance technical analysis with economic & political considerations in consulting work?
It is important that the technical feasibility of the project is established first. Its economic viability (e.g. cost-benefit analysis) is studied next along with the political challenges the project might face. Depending on the findings of each step, scenarios are created and the scenario with the less political risk that enables financing of the project for example from Development banks or the EU and other sources, is chosen.
What climate change strategies can Cyprus prioritize with vulnerabilities facing it?
Cyprus faces:
Extreme weather conditions like heatwaves, prolonged droughts leading to desertification;
Sea level rise driven by human-caused global warming with added water from melting ice sheets and glaciers, erosion of coastlines;
Increasing air pollution due to fossil fuels use, increased dust transfer from surrounding desert regions due to climate change;
Chronic water scarcity.
Strategies should be prioritized to:
Combat extreme weather conditions, protect coastlines, enhance the use of renewable energy, expand solar energy, increase water security.
What are the current risks of nuclear proliferation in the Eastern Mediterranean?
The current risks of nuclear proliferation in the Eastern Mediterranean are primarily due to tensions between Iran and Israel. Iran continues to enrich uranium with enrichment close to weapon-grade, although it maintains that its nuclear activities are for peaceful purposes. It also possesses the largest ballistic missile arsenal in the Middle East, including medium-range missiles potentially capable of delivering nuclear warheads. Iran’s nuclear program sites are the subject of negotiations with the US, but talks ended recently with no agreement. Israel on the other hand believed to possess nuclear weapons, has been hinting for days now at the possibility of military action against Iran’s nuclear facilities. A military confrontation between Iran and Israel could destabilize the region with severe implications. Other regional countries e.g. Saudi Arabia, Egypt, UAE, have shown increasing interest in nuclear capabilities. Turkey is one of them, with the Akkuyu Nuclear Power Plant built in partnership with Russia’s Rosatom, and President Erdogan voicing his ambition to become a nuclear power. Turkey’s advanced missile programs along with its civilian nuclear power developed at the Akkuyu Nuclear Power Plant could easily be diverted towards weapons development. I hold Cyprus responsible for silently letting Turkey revive its plans for Akkuyu in 2009 without any protest. Even later with the nuclear disaster in Fukushima in 2011, it could have taken the initiative in cooperation with the EU, for a complete ban by the IAEA on nuclear power plants in seismic areas (like the Akkuyu). Made a proposal then, urging it with a letter to the press published on March 18 and March 20 2011. It did nothing again!
What role can Mensa Cyprus play in fostering understanding of gifted pupils?
The first identification of highly gifted children in Cyprus occurred through Mensa Cyprus in 2010 during its start up phase. Two little brothers aged 6 and 12 years were its first young members accepted in Mensa via a Prior Evidence Application. That’s how recruitment of young pupil members started and quickly increased to reach 30% – 35% of our total membership, increasing at the same time our responsibility while giving more depth to our purposes. We emphasized from the very beginning the importance of raising awareness within the Government of Cyprus and particularly the Ministry of Education, about the need to have gifted education, care and support integrated into Cyprus’s national strategy. Have already contacted the Ministry of Education in the past making proposals, and I intend to do that again. Mensa Cyprus can play a uniquely impactful I would say role in fostering understanding of gifted pupils. It will reaffirm its long-standing commitment to identifying, supporting and empowering gifted individuals – particularly children – across the island. We recognize that giftedness if left unacknowledged and unsupported, can result in lost potential not only for the individual but for the society at large.
What is an example of an interesting successful international collaboration in policy or consulting work?
I would say that an example of an interesting successful international collaboration both in policy and consulting is IRENA www.irena.org a non-profit intergovernmental organization founded in 2009 to support the widespread adoption and sustainable use of all forms of renewable energy, with headquarters in Masdar City, Abu Dhabi, UAE. 168 states and the EU are members of IRENA as of July 2022, and a further 17 are in the process of accession. IRENA provides advice and support to governments on renewable energy policy, capacity building, and technology transfer. IRENA also coordinates with existing renewable energy organizations.
Reflecting on early work in technology and industrial development, which predictions about them have become realities while others remained more science fiction?
Predictions that became reality: global digital connectivity; remote work and digital economies; robotic process automation and intelligent machines, AI systems; green technologies and energy transition.
Predictions that remained science fiction: True Artificial General Intelligence, AGI; space industry; fully engineered humans; man-machine symbiosis.
Any advice to offer young women pursuing careers in STEM and policy, particularly in leadership?To always believe in what they are saying and speak with purpose and confidence. STEM leaders can be the best leaders especially in formulating policy, because they understand how science intersects with society. To cultivate meaningful relationships across sectors and collaborate with them. To always advocate for the next generation.
Christina Angelidou
27 May 2025
Limassol
Cyprus
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Phenomenon
Publication Date (yyyy/mm/dd): 2025/08
Sara Pantuliano, Chief Executive of ODI Global, has built a career at the intersection of humanitarian aid, peacebuilding, and international development.
Her advisory roles have included positions with The New Humanitarian, SOS Sahel, Oxford University’s Refugee Studies Centre, the UN Association of the UK, and the UN Population Fund’s ICPD25 High-Level Commission. In 2016, she was part of the Independent Team of Advisers tasked by the UN Economic and Social Council (ECOSOC) with reforming the UN development system.
Pantuliano’s fieldwork experience includes leading a high-profile UN humanitarian response in Sudan’s Nuba Mountains, directing the Peacebuilding Unit for UNDP Sudan, and observing the IGAD-mediated Sudan peace process. She has also lectured at the University of Dar es Salaam and holds a doctorate in Politics and International Studies from the University of Leeds.
Recognized for her leadership in peacebuilding, humanitarian assistance, and development, Pantuliano was named a Companion of the Most Distinguished Order of St Michael and St George (CMG) in the 2024 New Year Honours. Her writings explore the interconnected crises of conflict and climate change, particularly how desertification worsens tensions between pastoralists and farmers in vulnerable regions.
Through ODI Global’s podcast Think Change, Pantuliano amplifies critical issues facing marginalized communities. She highlights the growing disparity between Khartoum’s elites, who can escape instability, and those in remote regions left to endure survival-level hardships. A vocal critic of international aid’s short-term focus, she calls for a greater emphasis on sustaining livelihoods and education during protracted crises. Her advocacy for decentralized governance underscores the need to empower local civil society and rethink policy frameworks to enhance long-term effectiveness.

Scott Douglas Jacobsen: Thank you for joining me, Sarah. Although you haven’t visited Sudan in several years, you’ve worked extensively on issues related to the country and have closely followed recent developments. The ongoing conflict in Sudan is crucial to highlight, especially given that Western media often prioritizes crises like Israel-Palestine and Russia-Ukraine—both undeniably significant—while other conflicts are overshadowed. How has humanitarian access in Sudan evolved over the past five years as the conflict has deepened?
Sara Pantuliano: I appreciate your focus on Sudan. As you mentioned, much of the global media’s attention is directed toward other crises. Still, the humanitarian catastrophe in Sudan is one of the largest in the world today. Even though some conflicts appear more dramatic and are more frequently featured in news coverage, Sudan’s crisis is staggering in terms of casualties, displacement, and the sheer number of refugees created by this latest wave of violence.
From the outset, humanitarian access has been extremely limited, but I must clarify what we mean by “access.” If we are referring to international humanitarian organizations’ ability to deliver aid, that has been severely restricted since the conflict began—and it remains so today. Some cross-border access from Chad is available for those in Darfur, but very little access elsewhere, and only a small amount of humanitarian aid reaches eastern Sudan.
However, one of the most remarkable aspects of the response has been the strong civil society-led mutual aid and support network. This is a powerful and transformative model of assistance in Sudan. The problem is that it lacks adequate funding. There is very limited financial support for the Emergency Response Rooms (ERRs) and local grassroots initiatives providing lifesaving services.
The ERRs are doing extraordinary work by establishing soup kitchens, supporting medical care, and keeping some schools operational. However, funding is not reaching them due to the fiduciary constraints that large donors face when attempting to fund local civil society groups and grassroots resistance committees directly. Additionally, the usual channels—where funding flows from the United Nations to NGOs and civil society organizations—are functioning poorly, with very little funding reaching local responders.
I have been advocating strongly for this issue alongside many colleagues. Ultimately, these local groups are highly effective. They are doing an incredible job on the ground. They are the backbone of the humanitarian response and the primary source of relief for Sudan’s distressed population.

Jacobsen: Regarding humanitarian crises, one issue that tends to resonate more with North Americans is the ongoing wildfires in California, particularly in and around Los Angeles. These fires have garnered significant attention, partly because they’ve impacted affluent communities and destroyed high-value properties in an area with steep real estate costs. This has elevated their importance in terms of economic consequences for Americans.
However, climate change isn’t just a problem for California—it’s a global crisis. How is anthropogenic climate change intersecting with and exacerbating the humanitarian challenges in Sudan?
Pantuliano: Yes, massively. I am certain that the acceleration of climate-related pressures in Sudan has been a compounding factor in many aspects of the crisis. There has been ongoing local-level conflict between pastoralists and farming communities for decades.
The aggressive process of desertification in Sudan’s peripheral regions has been a significant driver of this conflict. As pastureland becomes increasingly scarce and water sources dwindle, competition over natural resources intensifies.
Unfortunately, political leaders have exploited and manipulated these tensions, turning resource disputes into broader conflicts.
Many of the militias currently fighting are recruited from these struggling groups—people relying on land access for grazing and farming. Since pastures no longer exist as they once did, herders are being forced onto farmland, leading to encroachments and violent clashes with farming communities. This dynamic has long been at the heart of Sudan’s conflicts.
For many years, during my work in Sudan, notably when I led the Peacebuilding Unit at UNDP, we focused on natural resource management and conflict mitigation. We knew that competition over land and water was a major driver of conflict and that these disputes could be manipulated for wider political purposes. However, despite their pivotal role in Sudan’s instability, the so-called ‘international community’ has paid limited attention to these structural issues.
I also want to address your earlier point about the Los Angeles wildfires and the role of wealth in shaping how crises are perceived. A notable difference in this latest iteration of the Sudanese conflict is that, for the first time, the fighting has been concentrated in Khartoum.
Khartoum is a wealthy capital city where Sudan’s political and economic elites reside. Many of these elites can relate to the type of material loss seen in Los Angeles’ wealthier neighbourhoods following the wildfires. This starkly contrasts past conflicts, which were largely confined to Sudan’s peripheral and poorer regions. Historically, the elites in Khartoum were not deeply concerned because these conflicts did not directly affect them.
This time, however, the situation is different. The heart of the “imperial city,” as Khartoum is known, has been devastated. Khartoum, a center of culture, tradition, and art, was home to luxurious villas, historic landmarks, and invaluable cultural artifacts. Many of these estates and treasures have now been destroyed or looted.
For the first time, people from the peripheries—neglected for generations and exploited by external forces—have entered the capital. Many had nothing; others had a lot in the culture, history, and art embedded in the city’s grand homes and institutions. Even the National Museum in Khartoum, which houses Sudan’s cultural heritage, has not been spared.
This destruction is the result of decades of inequality, structural neglect, and deep-seated disparities that have long defined Sudan’s political and social landscape.
Jacobsen: When you compare the perspectives of Sudan’s elites with those from the marginalized peripheries—individuals who have little to nothing—what commonalities and differences emerge in their understanding and responses to the ongoing humanitarian crisis?
Pantuliano: The people in Sudan’s peripheries are, first and foremost, focused on survival because they have fewer resources and far fewer options. In contrast, the wealthy in Khartoum have networks—they can often find ways to escape and seek refuge.
That has been the case for many in Khartoum. They have relocated to Cairo, London, the Gulf, Nairobi, or other cities with family members, diaspora connections, or financial resources to draw from. Many also have money in foreign bank accounts, which has allowed them to flee and rebuild their lives elsewhere.
Of course, this is still a massive disaster for them—it is devastating to lose everything. However, their immediate survival is not as urgent as that of those in the peripheries, where people struggle to feed themselves and their children and stay alive.
We have already seen countless deaths due to acute food insecurity, which has had a devastating impact on those without resources. Many depend on aid, whether domestically mobilized or provided by international agencies.
That said, some common struggles are shared by the elites and those from lower-income communities. Access to education is a major issue for children, regardless of class. Schools have not operated for over a year and a half, leaving an entire generation at risk of losing their future. Additionally, medical assistance is either extremely limited or nonexistent in many areas, affecting both the rich and the poor. Some challenges in this crisis are universal.

Jacobsen: Let me offer a comparable example. Just yesterday, I interviewed someone about judicial reform efforts in Ukraine, a process complicated by ongoing war, corruption, and propaganda. Implementing reform under normal circumstances is difficult enough—but it’s a whole different challenge when you’re under daily bombardment. After just two weeks of constant air raid sirens, people began tuning them out entirely.
To provide readers with a sense of the conditions in Sudan: When experts are working amid a humanitarian crisis, armed conflict, or both, how do these realities complicate efforts to document human rights abuses and assess the need for humanitarian aid? What unique obstacles do they face in trying to maintain both accuracy and effectiveness in such an environment?
Pantuliano: The biggest challenge is security—for the experts and the people.
This phase of Sudan’s conflict has been extraordinarily violent. Of course, we saw similar violence in the South and Darfur 22 years ago. However, the current level of violence is truly senseless.
One of the most pervasive and horrifying aspects of this war is sexual violence, which has spread everywhere. This alone makes it extremely difficult for experts to operate—local or international.
Quite frankly, there are very few international experts in the areas most affected by the conflict. As I mentioned before, the response has been largely left to Sudanese citizens, who are doing everything they can to document atrocities and provide aid.
But their safety is constantly at risk. Some of the reports of how people have been killed and brutalized are simply unimaginable. It’s terrifying. That’s why so many people have chosen to flee—not because they want to, but because they fear for their lives. For those who have remained behind, it is often not by choice—they simply cannot escape. They are not allowed to flee to safety.
Jacobsen: When delivering aid or advising on the most effective forms of assistance in humanitarian crises and conflict zones, which types of support tend to have the greatest impact? Evacuation is, of course, one form of relief. But what about addressing immediate needs—such as food, clean water, shelter, and medical care? How do you account for the needs of vulnerable groups like pregnant women, survivors of sexual violence, or those with severe injuries at risk of infection? How do humanitarian efforts prioritize and balance these critical needs in such extreme conditions?
Pantuliano: Different situations require different responses, and aid must be designed around what people themselves identify as essential.
In the most acute phase of a crisis, basic survival needs take precedence. In the initial months of any humanitarian emergency, people need shelter, food, water, and medical assistance—the universal necessities.
However, in the vast majority of crises, the acute phase transitions into a protracted crisis after six months. Even in Sudan, we witness how the conflict is shifting geographically, moving from one part of the country to another, depending on which factions are fighting for territorial control. In many areas, armed groups have established their presence, pushing the crisis into a more prolonged and entrenched phase.
At this stage, the type of assistance needed changes. People do not want to remain dependent on aid indefinitely. They want to earn a living, regain dignity, and provide for their families. They also want their children to receive an education.
In every protracted crisis I have worked in, the priorities shift after the first six to nine months. The most urgent needs become jobs, livelihoods, and education.
Unfortunately, the humanitarian sector consistently deprioritizes these areas. When humanitarian funding appeals are made, the categories related to livelihoods and education receive the least resources. There is a major mismatch between what affected communities need and what the international aid system provides.
Jacobsen: In situations where governance is fragmented due to conflict, how do you strengthen local responses to provide even temporary governance structures?
Pantuliano: That’s an interesting question. Today, we just held a workshop on supporting local governance, which is becoming a defining feature in many conflict-affected contexts.
We see this dynamic in places like Sudan, Myanmar, Yemen, and Ukraine, where the central government lacks control due to armed conflict, political instability, or loss of sovereignty. Syria is another example.
Of course, local governance does not function the same way everywhere. Some regions develop robust and accountable local structures, while others struggle with legitimacy and stability.
However, one common trend is that citizens frequently organize themselves to provide better services than the central authority ever did. Despite their effectiveness, these local governance structures receive almost no external support. They lack resources, and it is extremely difficult for them to access aid on the scale that a national government would.
Local communities have often implemented small-scale taxation systems to fund basic services, but this remains insufficient. The real problem is that international partners and regional stakeholders often struggle to engage with these informal governance structures.
In the long term, there is no clear vision for how these local structures could evolve into stable institutions or contribute to democratic processes.
We saw this firsthand in Sudan after the 2019 uprising. Resistance committees emerged as key grassroots governance bodies. Still, they were pushed into an uneasy power-sharing arrangement with the military. They resisted this, knowing it would lead to manipulation, but the international community still favoured a centralized, strongman-led approach.
This pattern repeats globally—mediating powers often insist on a single, dominant leader, and, as we have seen, it is almost always a man.
In many of these discussions, it is difficult to engage with the various expressions of local governance and civil society groups because there are too many actors, no unified structure, and no clear hierarchy.
Yet, Western societies have diffused federal structures and decentralized governance models. I don’t understand why we struggle to recognize and work with similar models elsewhere.
This is something worth reflecting on. As I mentioned in today’s workshop, there is an urgent need to develop a conceptual framework for engaging with diffused governance structures because many policymakers find it difficult to work with these systems—even when they function effectively.
Jacobsen: Urgent policy changes are needed to improve international humanitarian and diplomatic efficacy in Sudan. How is ODI contributing to shaping those policies?
Pantuliano: We have been a consistent ally for Sudanese voices. We must support, amplify, and advance what Sudanese citizens demand. It’s about helping them shape the narrative around the crisis. Honestly, you should be interviewing a Sudanese colleague instead of me.
Jacobsen: Please connect us. I would love to interview them.
Pantuliano: Absolutely, I’d be very happy to do that. Some incredible people are leading the response—at the forefront of the crisis. If you listen to my podcast, we have interviewed several Sudanese civil society leaders. I can connect you directly with others who have led the response in Sudan.
That’s what we are trying to do at ODI Global. We act as a bridge between grassroots responders and major donors, leveraging our global influence while ensuring that local actors remain at the center.
We strongly support the work of Emergency Response Rooms (ERRs) and Sudanese mutual aid networks. We have also helped build coalitions around mutual aid to ensure the international community does not forget Sudan.
Our role is to continue highlighting this crisis and advocating for greater attention, better coordination, and smarter policies to support those most affected.
Jacobsen: Well, thank you so much for your time. It was a pleasure to meet you.
Pantuliano: Likewise. Thank you so much.
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This article examines the spectrum of beliefs surrounding divine intervention in the origins and development of life, particularly within a Canadian context. It categorizes various creationist perspectives, including young earth creationism, old earth creationism, theistic evolution, deistic creationism, intelligent design, rapid speciation, and views that accept microevolution while rejecting macroevolution. The article also outlines the scientific consensus around evolution via natural selection, positioning it among these belief systems for comparison.
The internal diversity and conflict among creationist groups are explored, with notable tensions between flat earth proponents and more traditional creationists, as well as between young earth and old earth advocates. These disagreements often center on the interpretation of scientific evidence and religious texts. Public debates and writings by prominent figures reflect these divisions and illustrate the persistence of these controversies.
Educational efforts to integrate or contrast science and faith are also discussed, including academic courses that explore models of interaction between scientific and religious epistemologies. These initiatives aim to clarify how different Christian traditions understand evolutionary theory and the age of the Earth.
The article highlights the continued relevance of these discussions in both religious and secular settings, suggesting that beliefs about creation and evolution remain deeply influential in shaping public understanding and personal worldviews.
“Around the world, around the world…” Good Fellas: Say, “Hello,” to my Little (Scientific) Friend!
The man of science has learned to believe in justification, not by faith, but by verification.
Thomas H. Huxley
I’m an atheist, and that’s it. I believe there’s nothing we can know except that we should be kind to each other and do what we can for people.
Katharine Hepburn
How is it that hardly any major religion has looked at science and concluded, “This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant?” Instead they say, “No, no, no! My god is a little god, and I want him to stay that way.” A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.
Carl Sagan
I’m not sure why I enjoy debunking. Part of it surely is amusement over the follies of true believers, and [it is] partly because attacking bogus science is a painless way to learn good science. You have to know something about relativity theory, for example, to know where opponents of Einstein go wrong. . . . Another reason for debunking is that bad science contributes to the steady dumbing down of our nation. Crude beliefs get transmitted to political leaders and the result is considerable damage to society.
Martin Gardner
The evidence of evolution pours in, not only from geology, paleontology, biogeography, and anatomy (Darwin’s chief sources), but from molecular biology and every other branch of the life sciences. To put it bluntly but fairly, anyone today who doubts that the variety of life on this planet was produced by a process of evolution is simply ignorant — inexcusably ignorant, in a world where three out of four people have learned to read and write. Doubts about the power of Darwin’s idea of natural selection to explain this evolutionary process are still intellectually respectable, however, although the burden of proof for such skepticism has become immense…
Daniel Dennett
My father’s family was super Orthodox. They came from a little shtetl somewhere in Russia. My father told me that they had regressed even beyond a medieval level. You couldn’t study Hebrew, you couldn’t study Russian. Mathematics was out of the question. We went to see them for the holidays. My grandfather had a long beard, I don’t think he knew he was in the United States. He spoke Yiddish and lived in a couple of blocks of his friends. We were there on Pesach, and I noticed that he was smoking.
So I asked my father, how could he smoke? There’s a line in the Talmud that says, ayn bein shabbat v’yom tov ela b’inyan achilah. I said, “How come he’s smoking?” He said, “Well, he decided that smoking is eating.” And a sudden flash came to me: Religion is based on the idea that God is an imbecile. He can’t figure these things out. If that’s what it is, I don’t want anything to do with it.
Noam Chomsky
Young earth creationism continues apace in Canadian society, and the global community (Canseco, 2018a). Canada outstrips America, and the United Kingdom outstrips Canada, in scientific literacy on this topic of the foundations of the biological and medical sciences (The Huffington Post Canada, 2012). Here we will explore a wide variety of facets of Canadian creationism with linkages to the regional, international, media, journalistic, political, scientific, theological, personality, associational and organizational, and others concerns pertinent to the proper education of the young and the cultural health of the constitutional monarchy and democratic state known as Canada. [Ed. Some parts will remain tediously academic in citation and presentation – cautioned.] Let’s begin.
To start on a point of clarification, some, as Robert Rowland Smith, seem so unabashed as to proclaim belief in creationism a mental illness (2010). Canseco (2018b) notes how British Columbia may be leading the charge in the fight against scientific denial. The claim of belief in creationism as a mental illness seems unfair, uncharitable, and incorrect (Smith, 2010). A belief – creationism – considered true and justified, which remains false and unjustified and, therefore, an irrational belief system disconnected from the natural world rather than a mental illness. The American Psychiatric Association (2019) characterizes mental illness as “Significant changes in thinking, emotion and/or behavior. Distress and/or problems functioning in social, work or family activities.”
A mental illness can influence someone who believes in creationism or not, but a vast majority of adherence to creationism seems grounded in sincere beliefs and normal & healthy social and professional functioning, not mental health issues. Indeed, it may relate more to personality factors (Pappas, 2014). Other times, deliberate misrepresentations of professional opinion exist too (Bazzle, 2015). It shows in the numbers. Douglas Todd remarks on hundreds of millions of Christians and Muslims who reject evolution and believe in creationism around the world (2014), e.g., “Safar Al-Hawali, Abdul Majid al-Zindani, Muqbil bin Hadi al-Wadi`i and others” in the Muslim intellectual communities alone.
On the matter of if this particular belief increases mental health problems or mental illness, it would seem an open and empirical question because of the complicated nature of mental illness, and mental health for that matter, in the first place. Existential anxiety or outright death anxiety may amount to a non-trivial factor of belief in intelligent design and/or creationism over evolution via natural selection (UBC, 2011; Tracy, Hart, & Martens, 2011). On the factual and theoretical matters, several mechanisms and evidences substantiate evolution via natural selection and common descent, including comparative genomics, homeobox genes, the fossil record, common structures, distributions of species, similarities in development, molecular biology, and transitional fossils (Long, 2014; National Human Genome Institute, 2019; University of California, Berkeley, n.d.; Rennie, 2002; Hordijk, 2017; National Academy of Sciences, 1999). Some (Krattenmaker, 2017) point to historic lows of the religious belief in creationism.
Not to worry, though, comedic counter-movements emerge with the Pastafarians from the Church of the Flying Spaghetti Monster. Josh Elliott (2014) stated, “The Church of the Flying Spaghetti Monster was founded in 2005 as a response to Christian perspectives on creationism and intelligent design. It allegedly sprang from a tongue-in-cheek open letter to the Kansas School Board, which mocked educators for teaching intelligent design in schools.” The most distinguished scientists in Britain have been well ahead of other places in stating unequivocally the inappropriate nature of the attempts to place creationism in the science classrooms as a religious belief structure (MacLeod, 2006). Not only in law, there are creationist ‘science’ fairs for the next generations (Paley, 2001).
Politics, science, and religion become inextricably linked in Canadian culture and society because of the integration of some political bases with religion and some religious denominations with theological views masquerading as scientific theories, as seen with Charles McVety and Doug Ford (Press Progress, 2018a). Religious groups and other political organizations, periodically, show true colors (Ibid.). Some educators and researchers may learn the hard way about the impacts on professional trajectory if they decline to pursue the overarching theoretical foundations in biological and medical sciences – life sciences; some may be seen as attempting to bring intelligent design creationism into the classroom through funding council applications (Hoag, 2006; Government of Canada, 2006; Bauslaugh, 2008).
It can be seen as a threat to geoscience education too (Wiles, 2006). According to Montgomery (2015), the newer forms of young earth creationists with a core focus on the biblical accounts alone rather than a joint consideration with the world around us take a side step from the current history. “For the first thousand years of Christianity, the church considered literal interpretations of the stories in Genesis to be overly simplistic interpretations that missed deeper meaning,” Montgomery stated, “Influential thinkers like Saint Augustine and Saint Thomas Aquinas held that what we could learn from studying the book of nature could not conflict with the Bible because they shared the same author” (Ibid.). Besides, the evidence can be in the granite too (Plait, 2008).
There does appear a significant decline in the theological and religious disciplines over time (McKnight, 2019). Khan (2010) notes the ways in which different groups believe in evolution or not. In fact, he (Ibid.) provides an index to analyze the degree to which belief groups accept evolution or believe in creationism. These beliefs exist in a weave alongside antivaccination at times (oracknows, 2016). Even for foundational questions of life and its origin, we come to the proposals reported by and found within modern science (Schuster, 2018). There continue to exist devoted podcasts (Ruba, 2019) to the idea of a legitimate – falsely, so-called – conversations about creationism.
Hemant Mehta of Friendly Atheist (2018d) reflected on the frustration of dealing with dishonest or credulous readings of the biological and geological record by young earth creationists in which only some, and in already confirming-biases, evidence gets considered for the reportage within the young earth creationist communities by the young earth creationist journalists or leadership. Live Science (2005) may have produced the most apt title on the entire affair with creationism as a title category unto itself with the description of an “Ambiguous Assault on Evolution” by creationism. There continue to be book reviews – often negative – of the productions of some theorists in the creationist and the intelligent design camps (Cook, 2013; Collins, 2006; Asher, 2014). Others praise books not in favour of creationism or intelligent design (Maier, 2009).
Mario Canseco in Business in Vancouver noted the acceptance by Canadians of evolution via natural selection and deep biological-geological time at 68% (2018b). One report stated findings of 40% of Canadians believing in the creation of the Earth in 6 days (CROP, 2017). The foundational problem comes from the meaning of terms in the public and to the community of professional practitioners of science/those with some or more background in the workings of the natural world, and then the representation and misrepresentation of this to the public. There is work to try violate the American Constitution to enforce the teaching of creationism, which remains an open claim and known claim by creationist leaders too (American Atheists, 2018).
We can see this in the public statements of leaders of countries as well, including America, in which the term “theory” becomes interpreted as a hunch or guess rather than an empirically well-substantiated hypothesis defined within the sciences. We can find the same with the definitions of terms including fact, hypothesis, and law:
- Fact: In science, an observation that has been repeatedly confirmed and for all practical purposes is accepted as “true.” Truth in science, however, is never final and what is accepted as a fact today may be modified or even discarded tomorrow.
- Hypothesis: A tentative statement about the natural world leading to deductions that can be tested. If the deductions are verified, the hypothesis is provisionally corroborated. If the deductions are incorrect, the original hypothesis is proved false and must be abandoned or modified. Hypotheses can be used to build more complex inferences and explanations.
- Law: A descriptive generalization about how some aspect of the natural world behaves under stated circumstances.
- Theory: In science, a well-substantiated explanation of some aspect of the natural world that can incorporate facts, laws, inferences, and tested hypotheses. (NSCE, n.d.)
This happened with American Vice-President Mike Pence, stating, “…a theory of the origin of species which we’ve come to know as evolution. Charles Darwin never thought of evolution as anything other than a theory. He hoped that someday it would be proven by the fossil record but did not live to see that, nor have we.” (Monatanari, 2016). As Braterman (2017) stated – or corrected, “The usual answer is that we should teach students the meaning of the word ‘theory’ as used in science – that is, a hypothesis (or idea) that has stood up to repeated testing. Pence’s argument will then be exposed to be what philosophers call an equivocation – an argument that only seems to make sense because the same word is being used in two different senses.” Vice-President Mike Pence equivocated on the word “theory.”
Some politicians, potentially a harbinger of claims into the future as the young earth creationist position becomes more marginal, according to O’Neil (2015), “Lunney told the House of Commons that millions of Canadians are effectively ‘gagged’ as part of a concerted effort by various interests in Canada to undermine freedom of religion.” Intriguingly enough, and instructive as always, the National Center for Science Education (NCSE) conducted Project Steve as a parody and an homage to the late Stephen Jay Gould, in which the creationists’ attempt to portray evolution via natural selection as a “theory in crisis” through the gathering of a list of scientists who may disagree with Darwin (n.d.) becomes one methodology to attempt to refute it or to sow doubt in the minds of the lay public. One American teacher proclaimed evolution should not be taught because of origination in the 18th century (Palma, 2019). One may assume for Newtonian Mechanics for the 17th and 18th centuries. RationalWiki, helpful as always, produced a listing of the creationists in addition to the formal criteria for inclusion on their listing of creationists (RationalWiki, 2019d), if curious about the public offenders.
Unfortunate for creationists, and fortunate for us – based on the humor of the team at the NCSE, there is a collected list of scientists named “Steve” who agree with the findings in support of evolution via natural selection in order to point to the comical error of reasoning in creationist circles because tens of thousands of researchers accept evolution via natural selection – and a lot with the name Steve alone – while a select fraction of one percent do not in part or in full (Ibid.). Still, one may find individuals as curators as in the case of Martin Legemaate who maintains Creation Research Museum of Ontario, which hosts creationist or religious views on the nature of the world. In the United States, there is significant funding for creationism on public dollars (Simon, 2014). Answers in Genesis intended to expand into Canada in 2018 (Mehta, 2017a) with Calvin Smith leading the organizational national branch (Answers in Genesis, 2019a). Jim McBreen wrote a letter commenting on personal thoughts about theories and facts, and evolution (McBreen, 2019). Over and over again, around the world, and coming back to Canada, these ideas remain important to citizens.
York (2018) wrote an important article on the link between the teaching of creationism in the science classroom and the direct implication of institutes built to set sociopolitical controversy over evolution when zero exists in the biological scientific community of practicing scientists. Other theories propose “interdimensional entities” in a form of creationism plus evolutionary via natural selection to explain life (Raymond, 2019). Singh (n.d.) argues for the same. This does not amount to a traditional naturalistic extraterrestrial intelligent engineering of life on Earth with occasional interference or scientific intervention, and experimentation, on the human species, or some form of cosmic panspermia.
This seems more akin to intelligent design plus creationism and an assertion of additional habitable dimensions and travellers between their dimension and ours. In other words, more of the similar without a holy scripture to inculcate it. [Ed. As some analysis shows later, this may relate to conspiratorial mindsets in order to fill the gap in knowledge or to provide cognitive closure.] Whether creationism or intelligent design, as noted by the U.S. National Academy of Sciences (2019a):
“Intelligent design” creationism is not supported by scientific evidence. Some members of a newer school of creationists have temporarily set aside the question of whether the solar system, the galaxy, and the universe are billions or just thousands of years old. But these creationists unite in contending that the physical universe and living things show evidence of “intelligent design.” They argue that certain biological structures are so complex that they could not have evolved through processes of undirected mutation and natural selection, a condition they call “irreducible complexity.” Echoing theological arguments that predate the theory of evolution, they contend that biological organisms must be designed in the same way that a mousetrap or a clock is designed – that in order for the device to work properly, all of its components must be available simultaneously….
…Evolutionary biologists also have demonstrated how complex biochemical mechanisms, such as the clotting of blood or the mammalian immune system, could have evolved from simpler precursor systems…
… In addition to its scientific failings, this and other standard creationist arguments are fallacious in that they are based on a false dichotomy. Even if their negative arguments against evolution were correct, that would not establish the creationists’ claims. There may be alternative explanations…
… Creationists sometimes claim that scientists have a vested interest in the concept of biological evolution and are unwilling to consider other possibilities. But this claim, too, misrepresents science…
… The arguments of creationists reverse the scientific process. They begin with an explanation that they are unwilling to alter – that supernatural forces have shaped biological or Earth systems – rejecting the basic requirements of science that hypotheses must be restricted to testable natural explanations. Their beliefs cannot be tested, modified, or rejected by scientific means and thus cannot be a part of the processes of science.
Disagreements exist between the various camps of creationism too. These ideas spread all over the world from the North American context, even into secular Europe (Blancke, & Kjærgaard, 2016). Canada remains guilty as charged and the media continue in complicity at times. Pritchard (2014) correctly notes the importance of religious views and the teaching of religion, but not in the science classroom. Godbout (2018) made the political comparison between anti-SOGI positions and anti-evolution/creationist points of view. This reflects the political reality of alignment between several marginally scientific and non-scientific views, which tend to coalesce in political party platforms or opinions.
Copeland (2015) mused, and warned in a way, the possibility of the continual attacks on empirical findings, on retention of scientists, on scientific institutes and research, reducing the status of Canada. This seems correct to me. He said:
- High-level science advice has been removed from central agencies and is non-existent in the Department of Foreign Affairs, Trade and Development, despite trends to the contrary almost everywhere else;
- Science-based departments, funding agencies and NGOs have faced crippling budget cuts and job losses — 1,075 jobs at Fisheries and Oceans and 700 at Environment Canada alone;
- Opaque, underhanded techniques, such as the passage of the omnibus budget bill C-38 in June 2012, have weakened, reduced or eliminated scientific bodies, programs and legislative instruments. These include the Canadian Environmental Assessment Act, the Canadian Environmental Assessment Agency, the Canadian Environmental Protection Act, the Fisheries Act, the Navigable Waters Protection Act, the Nuclear Safety Control Act, the Parks Canada Agency Act and the Species at Risk Act.
- Canada has withdrawn from the Kyoto Protocol and earned distinction as a “Lifetime Unachiever” and “Fossil of the Year”, while promoting the development of heavy oil/tar sands, pipelines, asbestos exports and extractive industries generally;
- The long form census was abolished — against the advice of everyone dependent upon that data — prompting the resignation of the Chief Statistician;
- Rare science books have been destroyed and specialized federal libraries and archives closed or downsized;
- Commercially promising, business-friendly, applied R&D has been privileged over knowledge-creating basic science in government laboratories;
- Scientists have been publically rebuked, are prevented from speaking freely about their research findings to the public, the media or even their international colleagues, and are required to submit scholarly papers for political pre-clearance (Ibid.)
To an American context, this can reflect a general occurrence in North America in which the Americans remain bound to the same forms of problems. The attempts to enter into the educational system by non-standard and illegitimate means continues as a problem for the North Americans with an appearance of banal and benign conferences with intentional purposes of evangelization. One wants to assume good will. However, the work for implicit evangelizations seems unethical while the eventual open statements of the intent for Christian outreach in particular seems moral as it does not put a false front forward. Indeed, some creationists managed to construct and host a conference at Michigan State University (MSU) in East Lansing (Callier, 2014). It was entitled “The Origin Summit” with superordinate support by the Creation Summit (Ibid.) Creation Summit states:
Our Mission
Creation Summit: confronting evolution where it thrives the most, at universities and seminaries!
We may have been banned from the classroom, but banned does not mean silenced. By booking the speakers and renting the facilities on or near college campuses, we can and still do have an impact for proclaiming the truth of science and the Bible.
Our Strategy
Creation Summit is visiting college and university campuses through-out the country, bringing world renowned scientists before the students. Modern sciences from astronomy to genetics have shown that Darwin’s story is no longer even a feasible theory. It just does not work. It is only a matter of getting the word out to the next generation. So we work with local Creation groups and schedule a seminar with highly qualified scientists with tangible evidence as speakers. Many of these scientists were once evolution believers, but their own research convinced them that evolution is not viable. Students, many for the first time ever, are discovering that the Bible is true – that science and Genesis are in total agreement. And, if Genesis 1:1 can be trusted, so can John 3:16. (Creation Summit, 2019)
A partisan group hosting a partisan and religious conference with the explicit purpose of reducing the quality of cultural knowledge, of science, on campuses, as they bring “scientists [who] were once evolution believers, but their own research convinced them that evolution is not viable” (Ibid.). Mike Smith, the executive director of the student group at MSU, at the time stated, the summit is “not overtly evangelistic… we hope to pave the way for evangelism (for the other campus ministries) by presenting the scientific evidence for intelligent design. Once students realize they’re created beings, and not the product of natural selection, they’re much more open to the Gospel, to the message of God’s love & forgiveness” (Ibid.).
There can be inflammatory comparisons, as in the white nationalist and teaching & creationism and teaching example of Robins-Early (2019). This comes in a time of the rise of ethnic nationalism, often from the European heritage portions of the population, but also in other nation-states with religion and ultra-nationalism connected to them. Creationists see evolution as intrinsically atheistic and, therefore, a problem as taught in a standard science classroom. Beverly (2018) provided an update to the Christian communities in how to deal with the problem – from Beverly’s view and others’ perspectives – of “atheistic evolution.” Beverley stated, “The battle line that emerged at the conference is the same one that surfaced in 1859 when Charles Darwin released his famous On the Origin of Species. Then and now Christians separate into two camps – those who believe God used macroevolution (yes, Virginia, we descended from an ape ancestor about 7 million years ago), and those who abhor that theory (no, Virginia, God brought us here through special creation)… Leaders in all Christian camps agree that one of the main threats to faith in our day is the pervasiveness of atheistic evolution.” (Ibid.).
Their main problem comes from the evolution via natural selection implications of non-divine interventionism in the development of life within the context of the fundamental beliefs asserted since childhood and oft-repeated into theological schools, right into the pulpits. The same phenomenon happened with the prominent and intelligent, and hardy – for good reason, Rev. Gretta Vosper or Minister Gretta Vosper (Jacobsen, 2018m; Jacobsen, 2018n; Jacobsen, 2018o; Jacobsen, 2019n; Jacobsen, 2019o; Jacobsen, 2019q; Jacobsen, 2019r).
One can see the rapid growth in the religious groups, even in secular and progressive British Columbia with Mark Clark of Village Church (Johnston, 2017). Some note the lower education levels of the literalists, the fundamentalists and creationists, into the present, which seems more of a positive sign on the surface (Khan, 2010). Although, other trends continue with supernatural beliefs extant in areas where creationism diminishes. Supernaturalism seems inherent in the beliefs of the religious. Some 13% of American high school students accept creationism (Welsh, 2011). Khan (2010) notes the same about Alabama and creationism, in which the majority does not mean correct. Although, some Americans find an easier time to mix personal religious philosophy with modern scientific findings (Green, 2014). Christopher Gregory Weber (n.d.) and Phil Senter (2011) provide thorough rejections of the common presentations of a flood geology and intelligent design.
Garner reported in the Independent on the importance of the prevention of the teaching of creationism as a form of indoctrination in the schools, as this religious philosophy or theological view amounts to one with attempted enforcement – by religious groups, organizations, and leaders, often men – into the curricula or the standard educational provisions of a country (2014). Professor Alice Roberts (Ibid.) stated, “People who believe in creationism say that by teaching evolution, you are indoctrinating them with science but I just don’t agree with that. Science is about questioning things. It’s about teaching people to say ‘I don’t believe it until we have very strong evidence.’”
Vanessa Wamsley (2015) provided a great introduction to the ideal of a teacher in the biology classroom with education on the science without theist evangelization or non-theist assumptions:
Terry Wortman was my science teacher from my sophomore through senior years, and he is still teaching in my hometown, at Hayes Center Public High School in Hayes Center, Nebraska. He still occasionally hears the question I asked 16 years ago, and he has a standard response. “I don’t want to interfere with a kid’s belief system,” he says. “But I tell them, ‘I’m going to teach you the science. I’m going to tell you what all respected science says.’
Randerson (2008) provides an article from over a decade ago of the need to improve educational curricula on theoretical foundations to all of the life science. As Michael Reiss, director of education at the Royal Society – circa 2008, said, “I realised that simply banging on about evolution and natural selection didn’t lead some pupils to change their minds at all. Now I would be more content simply for them to understand it as one way of understanding the universe” (Ibid.).
Indeed, some state, strongly, as Michael Stone from The Progressive Secular Humanist, the abuse of children inherent in teaching them known wrong or factually incorrect ideas, failed hypotheses, and wrong theories about the nature of nature in addition to the enforcement of a religious philosophy in a natural philosophy/science classroom (2018). In any case, creationism isn’t about proper science education (Zimmerman, 2013).
Creation Ministries International – a major creationist organization – characterizes creationism and evolution as in a debate, not true (Funk, 2017). Pierce (2006), akin to Creation Ministries International, tries to provide an account of the world from 4,004 BC. People can change, young and old alike. Luke Douglas in a blog platform by Linda LaScola, from The Clergy Project, described a story of being a young earth creationist at age 15 and then became a science enthusiast at age 23 (2018). It enters into the political realm and the social and cultural discourses too. For example, Joe Pierre, M.D. (2018) described the outlandish and supernatural intervention claimed by Pat Robertson in the cases of impending or ongoing natural disasters. This plays on the vulnerabilities of the suffering.
However, other questions arise around the reasons for this fundamental belief in agency behind the world in addition to human choice rather than human agency alone. Dr. Jeremy E. Sherman in Psychology Today (2018), who remains an atheist and a proper scientist trained in evolutionary theory, attempts to explain the sense of agency and, in so doing, reject the claims of Intelligent Design. Regardless of the international, regional, and national statuses, and the arguments for or against, America remains a litigious culture. Creationists and Intelligent Design proponents met more than mild resistance against their religious and supernaturalist, respectively, philosophies about the world, as noted by Bryan Collinsworth at the Center for American Progress.
He provided some straightforward indications as to the claims to the scientific status of Intelligent Design only a year or thereabouts after the Kitzmiller v Dover trial in 2005. Legal cases, apart from humour as a salve, exist in the record as exemplifications of means by which to combat non-science as propositions or hypotheses, or more religious assertions, masquerading as science. All this and more will acquire some coverage in the reportage here.
Court Dates Neither By Accident Nor Positive Evidence for the Hypothesis
The theory that religion is a force for peace, often heard among the religious right and its allies today, does not fit the facts of history.
Steven Pinker
I feel like I have a good barometer of being more of a humanist, a good barometer of good and bad and how my conduct should be toward other people.
Kristen Bell
The whole aim of practical politics is to keep the populace alarmed (and hence clamorous to be led to safety) by an endless series of hobgoblins, most of them imaginary.
H.L. Mencken
The West won the world not by the superiority of its ideas or values or religion (to which few members of other religions were converted) but rather by its superiority in applying organized violence. Westerners often forget this fact; non-Westerners never do.
Oliver Stone
God, once imagined to be an omnipresent force throughout the whole world of nature and man. has been increasingly tending to seem omniabsent. Everywhere, intelligent and educated people rely more and more on purely secular and scientific techniques for the solution of their problems. As science advances, belief in divine miracles and the efficacy of prayer becomes fainter and fainter.
Corliss Lamont
There exists indeed an opposition to it [building of UVA, Jefferson’s secular college] by the friends of William and Mary, which is not strong. The most restive is that of the priests of the different religious sects, who dread the advance of science as witches do the approach of day-light; and scowl on it the fatal harbinger announcing the subversion of the duperies on which they live. In this the Presbyterian clergy take the lead. The tocsin is sounded in all their pulpits, and the first alarm denounced is against the particular creed of Doctr. Cooper; and as impudently denounced as if they really knew what it is.
Thomas Jefferson
A common error in reasoning comes from the assertion of the controversy, where an attempt to force a creationist educational curricula onto the public and the young fails. This becomes a news item, or a series of them. It creates the proposition of a controversy within the communities and, sometimes, the state, even the nation, as a plausible scenario as the public observes the latter impacts of this game – literally, a game with one part including the Wedge Strategy of Intelligent Design proponents – playing out (Conservapedia, 2016; Center for the Renewal of Science & Culture, n.d.). The Wedge Strategy was published by the Center for the Renewal of Science & Culture out of the Discovery Institute as a political and social action plan with a serious concern over “Western materialism that (it claims) has no moral standards” and the main tenets of evolution create a decay in ethical standards because “materialists… undermined personal responsibility,” and so was authored to “overthrow… materialism and its cultural legacies” (Conservapedia, 2016). The Discovery Institute planned three phases:
Phase I. Scientific Research, Writing & Publicity
Phase II. Publicity & Opinion-making
Phase III. Cultural Confrontation & Renewal
(Center for the Renewal of Science & Culture, n.d.)
The Discovery Institute (Ibid.) argued:
The proposition that human beings are created in the image of God is one of the bedrock principles on which Western civilization was built. Its influence can be detected in most, if not all, of the West’s greatest achievements, including representative democracy, human rights, free enterprise, and progress in the arts and sciences.
Yet a little over a century ago, this cardinal idea came under wholesale attack by intellectuals drawing on the discoveries of modern science. Debunking the traditional conceptions of both God and man, thinkers such as Charles Darwin, Karl Marx, and Sigmund Freud portrayed humans not as moral and spiritual beings, but as animals or machines who inhabited a universe ruled by purely impersonal forces and whose behavior and very thoughts were dictated by the unbending forces of biology, chemistry, and environment…
…The cultural consequences of this triumph of materialism were devastating…
…Materialists also undermined personal responsibility by asserting that human thoughts and behaviors are dictated by our biology and environment. The results can be seen in modern approaches to criminal justice, product liability, and welfare. In the materialist scheme of things, everyone is a victim and no one can be held accountable for his or her actions.
The strategy of a wedge into the institutions of the culture to renew the American landscape, and presumably resonating outwards from there, for the recapture of the citizenry with the ideas of “Western civilization,” human beings created in the “image of God,” and the rejection of Darwinian, Marxian, and Freudian notions of the human race as not “moral and spiritual beings” (Ibid.). As this game continues to play out, more aware citizens can become irritated and litigious about the infringement of Intelligent Design and creationism in the public schools through an attempted enforcement.
Then the response becomes a legal challenge to the attempted enforcement. From this, some of the creationist community cry victim or utilize this legal challenge as a purported example of the infringement on their academic freedom, infringement on their First Amendment to the American Constitution right to freedom of speech or “free speech,” or the imposition of atheism and secular humanism on the public (the Christian community, the good people), and the like; when, in fact, this legal challenge arose because of the work to bypass normal scientific procedure of peer-review, and so on, and then trying to force religious views in the science classroom – often Christian. Some creationist and biblical fundamentalist outlets point to the calls out of creationism as non-science, i.e., it goes noticed (The Bible is the Other Side, 2008). It even takes up Quora space too (2018).
Although indigenous cosmologies, Hindu cosmology, Islamic theology, and so on, remain as guilty in some contexts when asserted as historical rather than metaphorical or religious narratives with edificative purposes with, for example, some aboriginal communities utilizing the concept of the medicine wheel for counselling psychological purposes. Some remain utterly firm in devotion to a fundamentalist reading or accounting of Genesis, known as “literal Genesis,” as a necessity for scriptural inerrancy to be kept intact, as fundamental to the theology of the Christian faith without errors of human interpretation, and to the doctrines so many in the world hold fundamentally dear (Ross Jr., 2018). The questions may arise about debating creationists, which Bill Nye notes as an important item in the public relations agenda – not in the scientific one as no true controversy exists within the scientific community (Quill & Thompson, 2014). Nye explained personal wonder at the depth of temporality spoken in the moment here, “Most people cannot imagine how much time has passed in the evolution of life on Earth. The concept of deep time is just amazing” (Ibid.).
Hanley talked about the importance of sussing out the question of whether we want to ban creationism or teach from the principles of evolution to show why creationism is wrong (2014). Religion maintains a strong hold on the positions individuals hold about the origin and the development of life on Earth, especially as this pertains to cosmogony and eschatology – beginning and end, hows and whys – relative to human beings (Ibid.). Duly noting, Hanley labelled this a “minefield”; if the orientation focuses on the controversial nature of teaching evolution via natural selection, and if the mind-fields – so to speak – sit in religious, mostly, minds, then the anti-personnel weapons come from religion, not non-religion (Ibid.). Religion becomes the problem.
This teaching evolution, or not, and creationism, or not, continues as a global problem (Harmon, 2011). Harmon stated, “Some U.K. pro–intelligent design (ID) groups are also pushing to include ‘alternatives’ to evolution in the country’s national curriculum. One group, known as Truth in Science, calls for allowing such ideas to be presented in science classrooms—an angle reminiscent of ‘academic freedom’ bills that have been introduced in several U.S. states. A 2006 overhaul of the U.K. national curriculum shifted the focus of science instruction to highlight ‘how science works’ instead of a more ‘just the facts’ approach” (Ibid.).
Ghose, on education and religion links to creationism, stated, “About 42 percent espoused the creationist view presented, whereas 31 percent said God guided the evolutionary process, and just 19 said they believe evolution operated without God involved. Religion was positively tied to creationism beliefs, with more than two-thirds of those who attend weekly religious services espousing a belief in a young Earth, compared with just 23 percent of those who never go to church saying the same. Just over a quarter of those with a college degree hold creationist beliefs, compared with 57 percent of people with such views who had at most a high-school education, the poll found.”
Pappas (2014b) sees five main battles for evolutionary theory as taught in modern science against creationism: the advances of geology in the 1700s and the 1800s, the Scopes Trial, space race as a boon to the need for science – as Dr. Neil deGrasse Tyson notes almost alone on the thrust of scientific advancement and funding due to wartimes stoked (e.g., the Americans and the Soviets), ongoing court battles, and the important Dover, Pennsylvania school board battle. Glenn Branch at the National Center for Science Education provided a solid foundation, and concise one, of the levels of who accepted, or not, the theory of evolution in several countries from around the world stating:
The “evolutionist” view was most popular in Sweden (68%), Germany (65%), and China (64%), with the United States ranking 18th (28%), between Mexico (34%) and Russia (26%); the “creationist” view was most popular in Saudi Arabia (75%), Turkey (60%), and Indonesia (57%), with the United States ranking 6th (40%), between Brazil (47%) and Russia (34%).
Consistently with previous polls, in the United States, acceptance of evolution was higher among respondents who were younger, with a higher level of household income, and with a higher level of education. Gender was not particularly important, however: the difference between male and female respondents in the United States was no more than 2%.
The survey was conducted on-line between September 7 and September 23, 2010, with approximately 1000 participants per country except for Argentina, Indonesia, Mexico, Poland, Saudi Arabia, South Africa, South Korea, Sweden, Russia, and Turkey, for which there were approximately 500 participants per country; the results were weighted to balance demographics. (2011a)
We can find creationist organizations around the world with Creation Research and Creation Ministries International in Australia, CreaBel in Belgium, Sociedade Criacionista Brasileira – SCB, Sociedade Origem e Destino, and Associação Brasilera de Pesquisa da Criação in Brazil, Creation Science Association of Alberta, Creation Science Assoc. of British Columbia (CSABC), Creation Science of Manitoba, L’Association de Science Créationniste du Québec, Creation Science of Saskatchewan, Inc. (CSSI), Ian Juby – Creation Science Research & Lecturing, Big Valley Creation Science Museum, Creation Truth Ministries, Mensa – International Creation Science SIG, Creation Research – Canada, Creation Ministries International – Canada, and Amazing Discoveries in Canada, Assoc. Au Commencement in Franch, SG Wort und Wissen and Amazing Discoveries e. V. in Germany, Noah’s Ark Hong Kong in Hong Kong, Protestáns Teremtéskutató Kör and Creation Research – Eastern Europe in Hungary, Creation Science Association of India and Creation Research And Apologetics Society Of India in India, and Centro Studi Creazionismo in Italy (Creationism.Org, 2019).
Furthermore, クリエーション・リサーチ/Creation Research Japan – CRJ and Answers in Genesis Japan in Japan, Korea Assn. for Creation Research – KACR in Korea, gribu zināt in Latvia, CREAVIT (CREAndo VIsion Total) and Científicos Creacionistas Internacional in Mexico, Degeneratie of Evolutie?, Drdino.nl, and Mediagroep In Genesis in Netherlands, Creation Ministries International – New Zealand and Creation Research in New Zealand, Polish Creation Society in Poland, Parque Discovery in Portugal, Tudományos Kreacionizmus in Romania, Russia (None listed, though nation stated), SIONSKA TRUBA in Serbia, Creation Ministries International – Singapore in Singapore, Creation Ministries International – South Africa and Amazing Discoveries in South Africa, SEDIN – Servicio Evangelico Coordinadora Creacionista in Spain, The True.Origin Archive and Centre Biblique European in Switzerland, Christian Center for Science and Apologetics in Ukraine, and Creation Science Movement, Creation Ministries International – United Kingdom, Biblical Creation Society, Daylight Origins Society, Answers in Genesis U.K., Edinburgh Creation Group, Creation Resources Trust, Creation Research – UK, Society for Interdisciplinary Studies, and Creation Discovery Project in the United Kingdom (Ibid.). Mehta (2019b) described the “weird” nature of some of the anti-evolution content produced by organizations such as the Discovery Institute, best known for Intelligent Design or ID. In these contexts of creationist and Intelligent Design groups attempting to enforce themselves on the population, American, at a minimum, court cases arise.
Of the most important court cases in the history of creationism came in the form of the Scopes Trial or the Scopes “Monkey” Trial, H.L. Mencken became more famous and nationally noteworthy, and historically, with the advent of this reportage on Tennessean creationist culture and anti-evolution laws in which individuals who taught evolution would be charged, and were charged, as in the case of John T. Scopes (Jacobsen, 2019). The cases reported by the NCSE (2019) notes the following other important cases:
1968, in Epperson v. Arkansas
1981, in Segraves v. State of California
1982, in McLean v. Arkansas Board of Education
1987, in Edwards v. Aguillard
1990, in Webster v. New Lenox School District
1994, in Peloza v. Capistrano School District
1997, in Freiler v. Tangipahoa Parish Board of Education
2000, Minnesota State District Court Judge Bernard E. Borene dismissed the case of Rodney LeVake v Independent School District 656, et al.
January 2005, in Selman et al. v. Cobb County School District et al.,
December 20, 2005, in Kitzmiller et al. v. Dover
This points to the American centrality of the legal challenges and battles over biological sciences education in the public schools of the United States. The inimitable Eugenie C. Scott (2006) stated, “Judge John Jones III, the judge in the Kitzmiller case, was not persuaded that ID is a legitimate scientific alternative to evolution… the judge’s decision—laid out in a 139-page ruling—[stated] that ID was merely a form of creationism. His ruling that the new ID form of creationism is a form of religion and thus its teaching in science classes is unconstitutional is of course a great victory for science and science education.”
NCSE (n.d.) takes the stand on evolution as follows, “Evolution is a vital, well-supported, unifying principle of the biological sciences, and the scientific evidence is overwhelmingly in favor of the idea that all living things share a common ancestry. Although there are legitimate debates about the patterns and processes of evolution, there is no serious scientific doubt that evolution occurred or that natural selection is a major mechanism in its occurrence. It is scientifically inappropriate and pedagogically irresponsible for creationist pseudoscience, including but not limited to ‘intelligent design,’ to be introduced into the science curricula of our nation’s public schools.”
I agree with the thrust of the statement; however, I disagree on the representation of creationism as a single set of belief structures or hypotheses about the world with creationism as such because the different formulations of the interpretations of religious orthodoxy exist within the record and into the present. These can include the young earth creationism, old earth creationism, theistic evolution, deistic creationism, rapid speciation, microevolution only (no macroevolution, i.e., speciation), intelligent design, and evolution via natural selection (nontheistic) views about the development, speciation, and growth of life on Earth (RationalWiki, 2019a).
I find the misrepresentation of the incorrect views, religious and theological orientations, of biological life not “scientifically inappropriate” but “pedagogically irresponsible” as this oversimplifies the issue and may not properly arm or equip students in their conversations with creationists, as the approach becomes creationism in general rather specific creationism(s), or in particular. The problem with creationism does not lie in the sciences in general.
Barbara J. King provided a decent rundown as to the hows and whys of evolution and the how nots and why nots of creationism (2016). In either case, for laughs and insight, though mean-spirited at times, one can return the deceased American journalist H.L. Mencken and commentary on the Scopes trial. As Fern Elsdon-Baker in The Guardiannotes, trust in science exists – not trust in evolution – is the core issue, which makes this biological science specific rather than other sciences, scientific methodology, or scientific findings in general, as the source of the sociopolitical controversy (2017). As we may reasonably infer from some reading between the lines, though uncertain, the focus comes from sectors of religious communities and interpretations of religious writings as factual accounts about the foundations and development, and so history, of the world and life. If looking at the writings of the prominent creationists, there can be, at times, conflations between biological sciences and physical sciences including cosmology in which “creationism,” as such, refers to “creation of the cosmos and life” instead of “creation of life alone.”
In fact, Elsdon-Baker (Ibid.) states, “Even more unexpectedly, 70% in the UK and 69% in Canada who expressed some personal difficulty with evolution also said they felt experts in genetics were reliable, even though genetics is a fundamental part of evolutionary scientific research.” In other words, as you may no doubt tell, we come to the realization of a specific denial, suspicion, or rejection of the community consensus or the evidence on this specific scientific issue alone, which may, potentially, point to the problem sitting with the specific disinformation and misinformation campaigns coming from the creationist circles. In other words, a long, ongoing, and recent history of the court battles for the inclusion of religion in the science, or not, with the cases overwhelmingly setting the precedent of religion as not science and, therefore, not permissible inside of the science classroom or the science curricula of America.
The Global Becomes Local, the Local Becomes Tangential
I could never take the idea of religion very seriously.
Joyce Carol Oates
My introduction to humanism was when my sixth grade teacher, seeing I had a decidedly secular bent, suggested I look up Erasmus and the Renaissance. The idea that mankind could create a better future through science and industry was very appealing to me. Organized religion just got in the way.
John de Lancie
In 1986, Gloria Steinem wrote that if men got periods, they ‘would brag about how long and how much’: that boys would talk about their menstruation as the beginning of their manhood, that there would be ‘gifts, religious ceremonies’ and sanitary supplies would be ‘federally funded and free’. I could live without the menstrual bragging – though mine is particularly impressive – and ceremonial parties, but seriously: Why aren’t tampons free?
Jessica Valenti
I thought scientists were going to find out exactly how everything worked, and then make it work better. I fully expected that by the time I was twenty-one, some scientist, maybe my brother, would have taken a color photograph of God Almighty—and sold it to Popular Mechanics magazine. Scientific truth was going to make us so happy and comfortable. What actually happened when I was twenty-one was that we dropped scientific truth on Hiroshima.
Kurt Vonnegut
True character arises from a deeper well than religion. It is the internalization of moral principles of a society, augmented by those tenets personally chosen by the individual, strong enough to endure through trials of solitude and adversity. The principles are fitted together into what we call integrity, literally the integrated self, wherein personal decisions feel good and true. Character is in turn the enduring source of virtue. It stands by itself and excites admiration in others.
Edward O. Wilson
If it were up to me, I would not define myself by the absence of something; “theist” is a believer, so with “atheist” you’re defining yourself by the absence of something. I think human beings work on yes, not on no. … humanist is a great term. …except that humanism sometimes is not seen as inclusive of spirituality. To me, spirituality is the opposite of religion. It’s the belief that all living things share some value. So I would include the word spiritual just because it feels more inclusive to me. Native Americans do this when they offer thanks to Mother Earth and praise the interconnectedness of “the two-legged and the four, the feathered and the clawed,” and so on. It’s lovely. … because it’s not about not believing. It’s about rejecting a god who looks like the ruling class.
Gloria Steinem
This connects to the global context of acceptance of the theoretical underpinnings and mass of empirical findings in support of evolution via natural selection compared to young earth creationism. As Hemant Mehta at Friendly Atheist, on other countries and religious versus scientific views in the political arena, notes, “…in the other countries, science and religion are not playing a zero-sum game” (Mehta, 2017a). He continues, “A new survey from YouGov and researchers at Newman University in Birmingham (UK) finds that only 9% of UK residents believe in Creationism. Canada comes in at 15%. It’s shockingly low compared to the 38% of people in the U.S. who think humans were poofed into existence by God a few thousand years ago. And on the flip side, 71% of UK respondents accept evolution (both natural and guided by God) along with 60% of Canadians. (In the U.S.? That number is 57%.)” (Mehta, 2017d; Swift, 2017; Hall, 2017). The statistical data differ for various surveys on the public. However, an important marker is the closeness of the outcomes in the numbers of individuals who believe in creationism or accept evolution.
Based on a 32-year-long survey, we can note the declines over decades in Australia, too (Archer, 2018). Of course, the ways in which questions on surveys get asked can shift the orientation of the participants in the surveys (Funk et al, 2019). Even so, some of the remarkable data about the United States indicates a wide acceptance of science quascience with the advancements bringing benefits to material comfort and wellbeing (Pew Research Center, 2009). Opposition to science from some religious circles exists within the historical record including Roman Catholic Christian Church’s opposition to the findings of Galileo Galilei in defense of the Copernican model of the Solar System with the Sun at the center and the discoveries of Charles Darwin about the general mechanisms for the changes in organisms over deep time with evolution via natural selection (Ibid.).
At the same time, “For centuries, throughout Europe and the Middle East, almost all universities and other institutions of learning were religiously affiliated, and many scientists, including astronomer Nicolaus Copernicus and biologist Gregor Mendel (known as the father of genetics), were men of the cloth,” Pew Research continued, “Others, including Galileo, physicist Sir Isaac Newton and astronomer Johannes Kepler, were deeply devout and often viewed their work as a way to illuminate God’s creation. Even in the 20th century, some of the greatest scientists, such as Georges Lemaitre (the Catholic priest who first proposed what became known as the Big Bang theory) and physicist Max Planck (the founder of the quantum theory of physics), have been people of faith” (Ibid.). The world remains a complicated place – clichés can fail to capture it. Even though, the thrust of creationism and Intelligent Design comes from religious institutions and devout individuals, except, perhaps, Dr. David Berlinski.
Nonetheless, the professional community of biological scientists or individuals with the necessity of a unified theory of the differentiation of life, as found in Darwinian theory and not creationism or Intelligent Design, for the proper comprehension of the natural world of life, of biology, or plant and animal life from the highest levels of professional scientific expertise rebuke – to use a theological term – assertions of creationists and Intelligent Design advocates (ACLU, n.d.a). Arguments from authority or quote-mining do not make much sense. However, arguments from authoritative authorities, e.g., major scientific bodies as those below, or quotes to add spice to an article, i.e., as those at the tops of section headings of this article, can make a certain sense – much more so than quote mining of individual scientists to attempt to refute evolution via natural selection rather than run the experiments to support or not – always not, so far – creationism or Intelligent Design.
The list of organizations against the teaching of creationism and Intelligent Design in the science classrooms amounts to a significant number of the major scientific bodies in the United States, which remains a massive scientific powerhouse:
National Academy of Sciences
Those who oppose the teaching of evolution in public schools sometimes ask that teachers present evidence against evolution. However, there is no debate within the scientific community over whether evolution occurred, and there is no evidence that evolution has not occurred. Some of the details of how evolution occurs are still being investigated. But scientists continue to debate only the particular mechanisms that result in evolution, not the overall accuracy of evolution as the explanation of life’s history.
American Association for the Advancement of Science
The [intelligent design] movement has failed to offer credible scientific evidence to support their claim that ID undermines the current scientifically accepted theory of evolution… the lack of scientific warrant for so-called intelligent design theory’ makes it improper to include as a part of science education.
American Anthropological Association
The Association respects the right of people to hold diverse religious beliefs, including those who reject evolution as matters of theology or faith. Such beliefs should not be presented as science, however. Science describes and explains the natural world: it does not prove or disprove beliefs about the supernatural.
National Association of Biology Teachers
Scientists have firmly established evolution as an important natural process. Experimentation, logical analysis, and evidence-based revision are procedures that clearly differentiate and separate science from other ways of knowing. Explanations or ways of knowing that invoke non-naturalistic or supernatural events or beings, whether called creation science,’ scientific creationism,’ intelligent design theory,’ young earth theory,’ or similar designations, are outside the realm of science and not part of a valid science curriculum.
Geological Society of America
In recent years, certain individuals motivated by religious views have mounted an attack on evolution. This group favors what it calls creation science,’ which is not really science at all because it invokes supernatural phenomena. Science, in contrast, is based on observations of the natural world. All beliefs that entail supernatural creation, including the idea known as intelligent design, fall within the domain of religion rather than science. For this reason, they must be excluded from science courses in our public schools.
American Institute of Biological Sciences
The theory of evolution is the only scientifically defensible explanation for the origin of life and development of species. A theory in science, such as the atomic theory in chemistry and the Newtonian and relativity theories in physics, is not a speculative hypothesis, but a coherent body of explanatory statements supported by evidence. The theory of evolution has this status. Explanations for the origin of life and the development of species that are not supportable on scientific grounds should not be taught as science.
The Paleontological Society
Because evolution is fundamental to understanding both living and extinct organisms, it must be taught in public school science classes. In contrast, creationism is religion rather than science, as ruled in recent court cases, because it invokes supernatural explanations that cannot be tested. Consequently, creationism in any form (including scientific creationism, creation science, and intelligent design) must be excluded from public school science classes. Because science involves testing hypotheses, scientific explanations are restricted to natural causes.
Botanical Society of America
Science as a way of knowing has been extremely successful, although people may not like all the changes science and its handmaiden, technology, have wrought. But people who oppose evolution, and seek to have creationism or intelligent design included in science curricula, seek to dismiss and change the most successful way of knowing ever discovered. They wish to substitute opinion and belief for evidence and testing. The proponents of creationism/intelligent design promote scientific ignorance in the guise of learning. (Ibid.)
The authority of science as a methodology and its steady erosion of faith with an incremental rise in the amount of evidence present creates problems for religious laity and some leadership. Take, for example, one of the largest religious denominations in the world. Science and the authority of scientific functional discoveries about the natural world changes the view of ardent faithful leaders, including amongst the leadership of the largest hierarchical organization on the planet.
The Roman Catholic Christian Pope affirms evolution via natural selection with a theological twist, but without creationist turns of the supernatural (Elliott, 2014). Hindu and Sunni Islam as huge religious denominations harbour different sentiments, or different flavours of similar orientations. Other times, the wide acceptance in some faiths can result in some states and branches of faiths combined rejecting, in a rather dramatic manner, the fundamental theory in all of life science. This can result in creationist and state-based activist backlash and repression of the population through an attack on their ability to self-inform about the most updated views of the nature of reality, of the world. Adnan Oktar, one of the main proponents of creationism in the Middle East, got caught in some shenanigans – criminal, legal, and otherwise (Branch, 2018). Aydin (2018) reported in Hurriyet Daily News:
Oktar’s deputy, Tarkan Yavaş, escaped during the police raid, according to security sources who stressed that the suspect was armed.
Some 79 suspects in the case were detained by noon July 11.
According to the detention warrant, Oktar and his followers are accused of forming a criminal organization, sexual abuse of children, sexual assault, child kidnapping, sexual harassment, blackmailing, false imprisonment, political and military espionage, fraud by exploiting religious feelings, money laundering, violation of privacy, forgery of official documents, opposition to anti-terror law, coercion, use of violence, slander, alienating citizens from mandatory military service, insulting, false incrimination, perjury, aggravated fraud, smuggling, tax evasion, bribery, torture, illegal recording of personal data, violating the law on the protection of family and women, and violating a citizen’s rights to get education and participate in politics.
In fact, Turkey banned the teaching of evolution (Williams, 2017). Williams said, “Turkey’s move to ban the teaching of evolution contradicts scientific thinking, and tries to turn the scientific method into a belief system – as if it were a religion. It seeks to introduce supernatural explanations for natural phenomena, and to assert that some form of truth or explanation for nature beyond nature. The ban is unscientific, undemocratic and should be resisted” (2017). The trial opened on Oktar and 225 associates in September of 2019 (The Associated Press).
According to Professor Rasmus Nielsen, a Danish biologist and professor in the Department of Integrative Biology at the University of California, Berkeley, the most severe cases of the banning and censure of the teaching of evolution via natural selection comes from the Middle East and North Africa region with cases including Saudi Arabia as the worst of the worst and other populations of students and teachers in Egypt, Lebanon, Tunisia, and Turkey rejecting the evidence somewhere between 25% and 75%, depending on the country (2016).
“The majority of Middle Eastern and North African scientists are, like scientists in the rest of the world, firmly convinced about the principles of evolution. However, they are often isolated and lack scientific networks. Examples of researchers that do great work on teaching evolution, often in isolation, include Rana Dajani at the Department of Molecular Biology at Hashemite University in Jordan and my good friend and former postdoc Mehmet Somel from the Middle East Technical University in Ankara, Turkey,” Nielsen explained, “Mehmet is a stellar new young researcher who is building up a very strong research group in evolutionary biology in Ankara, in the middle of increased direct and indirect pressure on the universities from Davutoğlu and Erdoğan’s Islamist government. There are serious worries that the government in Turkey is engaged in a process of reducing intellectual freedom at Turkish universities” (Ibid.).
The decline in the numbers who identify as creationist, of the waning of the days of much creationism in several parts of the world, comes with some signals to this slow and steady demise over time, but the “decline” may only appear as a decline without necessarily existence as a demise – perhaps an interlude or asymptote rather than a denouement. Of course, there exist hyper-optimists. Even Bill Nye may take a pollyannish mindset on the hardiness of beliefs in creationism, he posits the death throes of creationism in 20 years, presumably in America.
“In the United States there’s been a movement to put creationism in schools — this sort of pseudoscience thing — instead of the fact of life… People fight this fight in court constantly, and it wouldn’t matter except we need people to solve the world’s problems,” Nye said (Kennedy, 2014). The Kansas case in America became a phenomenon, dramatic. CBC (2005) provided some insight as to the 2005 dramatic events in Kansas and with leading scientists and researchers inside the United States and, presumably, elsewhere:
- In September 2005, four months after this broadcast, 38 Nobel Prize-winning scientists sent a joint letter to the Kansas State Board of Education, arguing against the teaching of intelligent design in the classroom. “Intelligent design is fundamentally unscientific,” they wrote. “It cannot be tested as a scientific theory because its central conclusion is based on belief in the intervention of a supernatural agent.”
- In November 2005, the Kansas board voted 6-4 in favour of teaching intelligent design.
- The U.S. National Science Teachers Association, The American Association for the Advancement of Science and publications from Yale, Harvard and UCLA have all dismissed intelligent design as a pseudoscience.
Even by leading Roman Catholic Jesuit intellectuals and scientists, they consider intelligent design bad science and bad theology. Still, the United Kingdom banned creationism outright (Kaufman, 2014). A ban in a time of increased persecution of humanist activists around the world; a time with the increased persecution of open humanists (Humanists International, 2019). As Adam Laats and Harvey Siegel (2016) remark on the correct point of some creationists, in which the attempt to force religion on people would be a human rights problem, however, evolution does not equate to a religion and, therefore, cannot amount to a religious orientation or theory about the world (2016), making this line of creationist complaint moot or argumentation invalid, unsound.
Ken Ham views literalism as the only legitimate manner in which to believe in Christianity (Ross Jr., 2018), which, in essence, makes other Christians into heretics or heretical Christians. One can find highly trained and intelligent individuals including Dr. Hugh Ross who maintains an old earth creationist view and critiques, heavily, the young earth creationist viewpoint on the nature of the world (RationalWiki, 2019c).
With an old earth creationism, he adheres to a progressive creationism, which means one methodology to maintain the fundamentalist view on creation with a still-major modification of the scientific evidence in support of the age of the earth or life complementing the biblical interpretations of the world – theological views of the world (Ibid.). Indeed, he rejects the idea of intelligent design as a scientific hypothesis and, thus, rejects intelligent design (Ibid.). He founded Reasons To Believe (2019).
The religious orientation of creationism remains an open secret with few or no one from the mainstream community of journalists and media personalities in Canada simply reading the statements of the websites of the associations and the individuals involved in the creationist efforts in Canada. Something to praise of the creationists more than the Intelligent Design advocates: honest and transparent on the websites as to their ministerial visions of the world and targeted objectives for the wider culture. The religious tone reflects cognitive biases. As Nieminen (2015) stated, “Creationism is a religiously motivated worldview in denial of biological evolution that has been very resistant to change. We performed a textual analysis by examining creationist and pro-evolutionary texts for aspects of ‘experiential thinking’, a cognitive process different from scientific thought.” Nieminen went on to describe testimonials, confirmation bias, simplification of data, experiential thinking, and logical fallacies pervaded the mindset of creationist thought (Ibid).
Some, including Jerry Coyne, do not accept the thrust of the intelligent design movement with support from biologists and judges in the United States (2019). Even at the individual level, others, such as Sarah Olson, continue the fight for personal enlightenment against the standard ignorance and misinformed education of youth, who impressively worked out the more accurate view about the nature of the world (Olson, 2019). To point more to the problem as religion in education, Answers in Genesis will teach a Bible-based worldview in the classroom in a Christian school (Smith, 2019). So it goes.
This Ain’t No Pillow Fight: Combat for Minds, Battles for Values, and Wars for Ideological Survival
I’m an atheist.
Dax Shepherd
The media—stenographers to power.
Amy Goodman
People tend to romanticize what they can’t quite remember.
Ira Flatow
Jesus is said to have said on the cross, “My God, My God, why have you forsaken me?” Because Jesus was insane and the God he thought would rescue him did not exist. And he died on that cross like a fool. He fancied himself the son of God and he could barely convince twelve men to follow him at a time when the world was full of superstition.
Cenk Uygur
The problem of unsafe abortion has been seriously exacerbated by contraceptive shortages caused by American policies hostile to birth control, as well as by the understandable diversion of scarce sexual health resources to fight HIV. All over the planet, conflicts between tradition and modernity are being fought on the terrain of women’s bodies. Globalization is challenging traditional social arrangements. It is upsetting economic stability, bringing women into the workforce, and beaming images of Western individualism into the remotest villages while drawing more and more people into ever growing cities. All this spurs conservative backlash, as right-wingers promise anxious, disoriented people that the chaos can be contained if only the old sexual order is enforced. Yet the subjugation of women is just making things worse, creating all manner of demographic, economic, and public health problems.
Michelle Goldberg
If it were up to me, I would not define myself by the absence of something; “theist” is a believer, so with “atheist” you’re defining yourself by the absence of something. I think human beings work on yes, not on no. … humanist is a great term. …except that humanism sometimes is not seen as inclusive of spirituality. To me, spirituality is the opposite of religion. It’s the belief that all living things share some value. So I would include the word spiritual just because it feels more inclusive to me. Native Americans do this when they offer thanks to Mother Earth and praise the interconnectedness of “the two-legged and the four, the feathered and the clawed,” and so on. It’s lovely. … because it’s not about not believing. It’s about rejecting a god who looks like the ruling class. I like to say that the last five-to-ten thousand years has been an experiment that failed and it’s now time to declare the first meeting of the post-patriarchal, post-racist, post-nationalist age. So let’s add “post-theological.” Why not?
Gloria Steinem
Several signals point to problems within the communities of the young earth creationist, old earth creationist, and the flat earth communities. Those who take these hypotheses as serious challenges to Darwinian theory (Masci, 2019). They exist in non-trivial numbers. Signals of a decline in the coherence of the creationist communities including the in-fighting between individuals who adhere to a flat earth theory of the structure of the world and creationists, or between young earth creationists and old earth creationists. An old earth becomes the next premise shift, as the dominoes fall more towards standard interpretations of empirical evidence provided through sciences (Challies, 2017; Graham; 2017). It can cross well beyond the realm of the absurd into young earth creationists mocking believers in the theory of the flat earth, as taking the biblical accounts of the world with an interpretation seen as much too direct for them (Mehta, 2017b).
There can be in-fighting and ‘debate’ between young earth creationists and old earth creationists (Mehta, 2018b). Esther O’Reilly at Young Fogey stated, “It’s not every day that you get to see Ken Ham pick a fight with Matt Walsh, but it happened this week, after the conservative firebrand posted a video explaining why he rejects young Earth creationism. Walsh states emphatically that the evidence has spoken loudly across multiple disciplines, that this is not a hill anybody should be dying on, and that evangelical Christians are damaging the impact of their witness by making it so” (O’Reilly, 2018; Matt Walsh, 2018; Ham, 2018).
As Hemant Mehta stated, “Pat Robertson dismissed Young Earth Creationism as ‘nonsense’ that’s ‘so embarrassing’ and how all that ‘6,000-year stuff just doesn’t compute’” (Mehta, 2019c). Ken Ham, CEO and Founder of Answers in Genesis, stated, “It’s not those of us who take God at his Word who are ‘embarrassing,’ it’s the other way around! Those like Pat Robertson who adopt man’s pagan religion, which includes elements like evolutionary geology based on naturalism (atheism), and add that to God’s Word are destructive to the church. This compromise undermines the authority of the infallible Word” (Ibid.).
As a result, Ken Ham wants Pat Robertson to visit the Ark Encounter (Mehta, 2019f). Prominent creationists, Ray Comfort and Kirk Cameron, wanted to – and probably still want to – save America from the evils of evolution through the ongoing, and seemingly never-ending, 150+ year battle over evolution with an emphasis on the construction of and distribution of their own On the Origin of the Species (Hinman, 2009). Cameron wanted to save America with a movie, too. Mehta (2017c) stated, “You know, conservative Christians got us into this mess. I don’t trust them to get us out of it. I especially don’t trust people who got together right before the election to do the exact same thing when that clearly failed. Whatever they were doing, it pissed God off something fierce. Why would He be on their side now? I’m also not sure how Cameron plans to unite people when his personal goals involve blocking women from ever obtaining an abortion and convincing transgender people it’s all in their minds.”
Even for those with, more or less, inerrant view of some of the standard North American purported holy texts, the Ultra-Orthodox Jewish community – at least some – do not want to teach the perspective or theory of the world, the earth, as only 6,000-years-old, as this amounts to a “lie” (Mehta, 2018c). They stated, “As reported by the JC last week, last months’ notice from the UOHC warned strictly orthodox educational institutions not to sign contracts with councils for early years funding, because the [Department of Education] guidelines state councils should not fund institutions which present ‘creationism as fact.’ The notice stated that ‘they place great doubts, Heaven forfend, in the creation of the world with the lie that the world is ancient, may their mouths be filled with earth. ‘This is a lie that earlier sages of blessed memory contended with, and now they wish to infiltrate us with this falsehood’” (Ibid.). In the Canadian portion of North America, we can find the differences in the provinces and some correlates with education, age, and political and social orientation (e.g., left or right ideological commitments). The NCSE reported on some of this back in 2011.
Glenn Branch (2011b) at the National Center for Science Education stated, “Accordingto Ekos’s data tables (PDF, pp. 77-79), creationism was strongest in the Atlantic provinces (25.1 percent) and Alberta (18.8 percent), stronger among women (18.8 percent) than men (9.5 percent), stronger among those with “right” ideology (22.4 percent), and stronger with those who attended religious services more than once in the past three months (38.4 percent). The “natural selection” option was particularly popular among respondents in Quebec (67.6 percent), less than twenty-five years old (73.9 percent), with university education (72.8 percent), and with “left” ideology (74.2 percent).” The gap in the numbers emerge more in America than elsewhere, as we can see. In fact, some questions around the foundations of consciousness remaining incomprehensible form a reason for doubting evolutionary processes, for the claims of evolution via natural selection among atheists in the United Kingdom and in Canada.
On the point about human consciousness, for instance, Catherine Pepinster in Religion News spoke to an important concern of the unexplained as a gap in the acceptance or full endorsement of evolution via natural selection (2017). She states:
- Around 64 percent of adults in the U.K. found it easy to accept evolutionary science as compatible with their personal beliefs; it was lower for Canadian adults at 50 percent.
- Somewhat fewer people with religious beliefs found evolution easy to square with their faith: 53 percent in the U.K. and 41 percent in Canada.
- 1 in 5 U.K. atheists and more than 1 in 3 Canadian atheists were not satisfied with evolutionary theory. Specifically, they agreed that “evolutionary processes cannot explain the existence of human consciousness.” (Ibid.)
As stated in The Sensuous Curmudgeon (2018), “Our understanding is that Canada has nothing like the Constitutional separation of church and state which prevails in the US, so we can’t really evaluate their opinions about what their schools should teach,” in response to survey data about school curricula. This may create problems into the future as the teaching of evolution may face ongoing attacks on its legitimacy in illegitimate and dishonest ways on the basis, often, of literal reading of a purported holy text.
Douglas Todd in the Vancouver Sun (2017) spoke to two concerns about the advancement of the fundamental idea in all of life science. Todd agrees with some of the aforementioned points. He stated:
There are two major obstacles to a rich public discussion on Charles Darwin’s theory of evolution and what it means to all of us. The most obvious obstacle is religious literalism, which leads to Creationism.
It’s the belief the Bible or other ancient sacred texts offer the first and last word on how humans came into existence. The second major barrier to a rewarding public conversation about the impact of evolution on the way we understand the world is not named nearly as much.
It is “scientism.”
Scientism is the belief that the sciences have no boundaries and will, in the end, be able to explain everything in the universe. Scientism can, like religious literalism, become its own ideology.
The Encyclopedia of Science, Technology and Ethics defines scientism as “an exaggerated trust in the efficacy of natural science to be applied to all areas of investigation (as in philosophy, the social sciences and the humanities).”
(Ibid.)
P.Z. Myers notifies the public to the, more or less, creationist, more directly teleological, orientation of some in Silicon Valley with some of their views on the nature of simulations and the universe (2016). This seems more complete trust in the notion of the progress of scientific knowledge leading to the moral advancement of the species. Nick Bostrom, Paul Davies, Elon Musk, Sean M. Carroll, David Chalmers, and others posit a simulation universe as more probable than a natural universe. A natural universe would host the simulation universe. One needs stable enough universes for natural entities to evolve and some of the beings sufficiently technologically inclined and intelligent to produce powerful technologies, and then have an interest in the production of simulations of the real universe in the first place.
However, one needs a natural universe for a simulation universe, as a host universe for the virtual universe. In other words, the probability sits not on the side of simulation, but on the side of natural as the ground probability state for the universe inhabited by us. Unless, of course, one posits an extremely large number of simulated universes within one natural universe. In other words, the Bostrom, Davies, Musk, Carroll, Chalmers, and others crowd seem wrong in one consideration of naturality versus virtuality and correct in another on the assumption of the civilizations with an orientation towards mass simulation, where this leads to some brief thoughts about the future of science with novel principles to become adjunct to standard principles of modern science as an evolved, and evolving, epistemology: proportionality of evidence to claims, falsifiability, parsimony, replicability, ruling out rival hypotheses, and distinguishing causation from correlation. These provide a foundation for comprehension of the natural world as a derivation from centuries of science with some positing epistemological naturalism as foundational to the scientific methodology or epistemology, as supernatural methodologies or supernatural epistemologies failed in coherence or in the production of supportive evidence.
The next principles on science will include precision in the fundamental theories and correlations unfathomed by current human science in which simulatability becomes the next stage of scientific epistemology, where computation becomes more ubiquitous and the utilization of computations to construct artificial environments to test hypotheses about the real world in artificial ones created to simulate the real world (while in the real world, as a real embedment with the virtual). The virtual becomes indistinguishable from the real at this level. At that point, when the virtual modelling becomes indistinguishable from the ‘real’ world insofar as we model the world from our sensory input and processing, the virtual will be virtual by old definitions, but will be seen as real by practical definitions. Then the new science should be simulation science.
Scientific skepticism, naturalism, and the like seems the most accurate view on the nature of the world. Most religious interpretations are teleological and seem more and more like failed philosophies. One can observe this in the decline in fundamentalist religion and in the decline of theology as a discipline. It is increasingly seen as something that people once did before proper science to put boundaries on any metaphysical speculation. In some way, the physical seems like as a limited form of materialism and materialism as a limited form of naturalism and naturalism as a limited form of informationism/informationalism. Some science incorporates simulations now. However, it is expensive. Cheap information processing further into the future will mean cheap simulations, and so cheap simulatability and the emergence of simulation as a derivative of scientific methodology into a principle of science. The over-trust in the advancements of science, though, to Todd (2011), reflects the feeling of fundamentalist Christians.
This being upset “at what they characterize as a liberal attack on the family, many evangelical leaders – like Pat Robertson, James Dobson, Benny Hinn, Sarah Palin and Canada’s Charles McVety – take combative stands, which the conflict-hungry news media gobble up,” Todd stated (Ibid.). The media, according to Todd (Ibid.), remains complicit in this sensationalism with deleterious effects on the general culture. The general public and academia can be wiser at times. Counter events to educate about the evolutionary critiques against intelligent design exist too (McGill University, 2006). Some consequences even arise with the earning of tenure for some “intelligent design” professors (Slabaugh, 2016). However, the subtle use of language for political effect may imbue social and political power to religious ideas. In America, these can become significant issues with the ways in which political language can be code for creationism as noted by Waldman (2017). Freethought people can struggle for inclusion in the general public, too.
Some preliminary research indicates atheists treat Christians better than Christians treat atheists (Stone, 2019). One may extrapolate, though on thin preliminary evidence, the differential bidirectional treatment of atheists to non-Christians and non-Christians to atheists as a real phenomenon. Sometimes, secular people form community in the form of satire out of frustration or for general fun. The era where Pastafarians continue to struggle for acceptance by the wider community at any rate (Henley, 2019). To the question of teaching creationism alongside evolution in the science classroom, America gets harder problems, as in the school board candidates in St. Louis (Mehta, 2019a). Barbara A. Anderson wanted to teach both; Louis C. Cross III wanted “all aspects” addressed; and William Haas avoided the question and considered the “least of our” (their) problems as creationism and intelligent design (Ibid.). Public figures and politicians, and policymakers, set the tone for a country.
They hold an immense responsibility in North America and abroad to characterize science in an accurate way. Religious communities should clean their own house too. Otherwise, for private and personal religious beliefs, these can become seen front and center for the funding of religious projects with public money. For example, one such project came in the Ark Encounter in Petersburg, Kentucky. The Ark hired 700 people to build it, which came to the price tag of $120-million dollars (Washington Post, 2017). Ken Ham intends the Ark Encounter to reach the general public with his supposed gospel akin to the attractions for science to the public through “Disney or Universal or Smithsonian” (Ibid.). 42,000 small donors funded the Ark (Ibid.). Religion becomes political, becomes politics.
Define “Global” and “Diverse” for Me
It is the chief characteristic of the religion of science that it works.
Isaac Asimov
I am also atheist or agnostic (I don’t even know the difference). I’ve never been to church and prefer to think for myself.
Steve Wozniak
There is a fundamental difference between religion, which is based on authority, and science, which is based on observation and reason. Science will win because it works.
Stephen Hawking
Am I a criminal? The world knows I’m not a criminal. What are they trying to put me in jail for? You’ve lost common sense in this society because of religious fanaticism and dogma.
Jack Kevorkian
When I worked on the polio vaccine, I had a theory. Experiments were done to determine what might or might not occur. I guided each one by imagining myself in the phenomenon in which I was interested. The intuitive realm is constantly active—the realm of imagination guides my thinking.
Jonas Salk
I never professed any theology. And it’s complicated by my Jewishness. Obviously, being Jewish is both an ethnicity and a religion. I was concerned that if I were to explicitly disavow any religiosity, it could get distorted into an effort to distance myself from being Jewish—and I thought that was wrong, given that there is anti-Jewish prejudice.
For years I would go to temple, but I suddenly realized it doesn’t mean anything to me. So I decided, I’m not going to do this. I’m not going to pretend. During my service I never pretended to be a theist. It just never became relevant that I wasn’t, and I guess I was not as conscious of the discrimination nontheists felt. But I’ve always been opposed to any imposition of religion. I fought hard, for example, with other members of Congress to oppose any notion that a religious group getting federal funds could discriminate in hiring.
When I took the oath of office, I never swore and said, “So help me God.”
Barney Frank
As Ryan D. Jayne, Staff Attorney at the Freedom From Religion Foundation, in response to a recent conservative article, stated, “A recent article by a creationist hack for the National Review (the flagship conservative publication) preposterously argues that Canada is stifling religious freedom and that we are headed in the same direction. But Canada is doing just fine, thank you very much, and the U.S. government needs less religion, not more.” Jayne, astute in the concision of a proper and educated response, pointed to the state of affairs in secular democracies – to varying degrees, e.g., Canada and the United States, and then in theocracies, e.g., Iran and Saudi Arabia. Obviously, the intuitive understanding comes in the form of the level of restriction of religious freedom found in these areas.
“The best way to protect religious freedom is to keep the government secular. This includes enforcing laws that give protections regardless of the whims of the majority religion. A law prohibiting female genital mutilation in a Muslim-majority country would not have much effect if it allowed Muslims to opt out of the law for religious reasons,” Jayne continued, “and would be tantamount to the government simply sanctioning the abhorrent religious practice… Advocates of religious freedom only oppose state/church separation when they are comfortably in the majority and trust their government to favor their particular set of religious beliefs” (Ibid.).
Creationism in a number of ways represents a mind set or a state of mind. It seems, as a postulation, as if a reflection of a fundamentalist mindset outsourced into one domain with a happenstance in the biological sciences. The origin of the universe and life, and so us, treads directly on the subject matter of evolution via natural selection with the importance of the biological sciences and some proclamations of religious faith. This can seem rather straightforward, but this creates some issues, too. Not only limited to the United States or Canada, as reported by the University of Toronto, the creationist movement went into a global phenomenon (Rankin, 2012). Rankin continues to note the original flavor of creationism as breaking apart into “young Earth creationism, intelligent design and creationism interpreted through the lens of other world religions” (Ibid.). The numbers of the creationist movement, in its modern manifestation, continue to increase with the varieties as well as the numbers (Ibid.). An increase well beyond the borders of the United States and the Christian faith (Ibid.).
Noting, of course, the fundamental belief in the Christian creationist movements with the artificer of life and, in some interpretations, the cosmos as the Christian God, even in the genteel foundational individuals of the more sophisticated movement entitled Intelligent Design, i.e., Dr. William Dembski – a well-educated, highly intelligent, and polite person – who said, “I believe God created the world for a purpose. The Designer of intelligent design is, ultimately, the Christian God” (Environment and Ecology, 2019). In short, the final premise of the Intelligent Design movement becomes “the Christian God” with every other item as a conditional upon which “the Christian God” becomes the eventual conclusion of the argument. This does not represent a diversity. The undertone remains other religions may harbour some eventual truth in them insofar as they adhere to some principles or beliefs best defined as Christian.
“Sometimes I marvel at my own naiveté. I wrote The End of Christianity thinking that it might be a way to move young-earth creationists from their position that the earth and universe are only a few thousand years old by addressing the first objection that they invariably throw at an old-earth position, namely, the problem of natural evil before the Fall. I thought that by proposing my retroactive view of the Fall, that I was addressing their concern and thus that I might see some positive movement toward my old-earth position,” Dembski confessed, “Boy, was I ever wrong. As a professional therapist once put it to me, the presenting problem is never the real problem. I quickly found out that the young-earth theologians I was dealing with were far less concerned about how the Fall could be squared with an old earth than with simply preserving the most obvious interpretation of Genesis 1–3, namely, that the earth and universe are just a few thousand years old. Again, we’re talking the fundamentalist impulse to simple, neat, pat answers. Now I’ll readily grant that the appeal to complexity can be a way of evading the truth. But so can the appeal to simplicity, and fundamentalism loves keeping things simple” (Rosenau, 2016).
It represents, mostly, a Christian movement with a wide variety of institutes and other organizations connected within it, including Access Research Network, Biologic Institute, Center for Science & Culture at Discovery, Institute Intelligent Design & Evolution Awareness (IDEA) Center, Intelligent Design Network, and Intelligent Design Undergraduate Research Center (Access Research Network, 2019; Biologic Institute, 2019; Discovery Institute, 2019; IDEA, 2019; Intelligent Design Network, 2019; IDURC, 2019). The movement spread into the Islamic and Hindu worlds too (Rankin, 2012), as reported, “For example, in the 1980s the Turkish Minister of Education asked the Institute for Creation Research in the United States to translate Scientific Creationism into Turkish. Since then creationism has been taught in Turkey’s high school science curriculum.” This non-scientific and religious movement exists in Australia, South America, and South Korea now (Ibid.), including amongst Israeli and American Jewish fundamentalists who formed the Torah Science Foundation in 2000 (Ibid.).
One can find this in religious groupings too. According to the Hare Krishna, “First, Maha-Vishnu transforms some of His spiritual energy into the primordial material elements. He then glances over them, activating them with the energy of time, which underlies all transformations in the material world. Matter then evolves from subtle elements (sound, form, touch, etc.) to gross (earth, water, fire, etc.)” (2019). Then sound becomes the most important element in the creation of the world, in particular the hearing and speaking of spiritual sound, received from the Vedas or its spiritual world for the freedom of the souls to achieve a material creation (Ibid.). This amounts to a creationism.
Leslie Scrivener (2007) more than a decade ago reported on the Church of the Flying Spaghetti Monster as a spoof on the Intelligent Design movement based on the creations of an Oregon State University physics graduate named Bobby Henderson. Henderson wrote, “Let us remember there are multiple theories of Intelligent Design. I and many others around the world are of the strong belief that the universe was created by a Flying Spaghetti Monster” (Ibid.).
For the Raëlian religion or movement, there were messages dictated to an individual named Rael as to how the life on Earth is not the product of a supernatural engineer or a random world with a non-random naturalistic selection process, but, rather, the creations of a “scientifically advanced people” who chose to make beings in their own image in a process called scientific creationism (Ashliman, 2003). In examination of these movements more as this helps provide a basis to see the ideational movement in the society with regards to the non-scientific propositions floating around the minds of the public, including famous and creative types, who further provide popular cover for these views with movies including the following – media complicit once more:
- Origins (IMDb, 1985) with Russ Bixler, Donn S. Chapman, and Paul Nelson.
- The Genesis Solution (IMDb, 1987) with Ken Ham.
- Steeling the Mind (IMDb, 1993) with Kent Hovind.
- Genesis: The Creation and the Flood (IMDb, 1994) with Annabi Abdelialil, Omero Antonutti, and Sabir Aziz.
- Startling Proofs (IMDb, 1995) with Dave Breese, Keith Davies, and David Harris.
- A Question of Origins (IMDb, 1998) with Roger Oakland, Dan Sheedy, and Mark Eastman.
- Genesis: History or Myth (IMDb, 1999a) with Kent Hovind, Nick Powers, and Terry Prewitt.
- Creation Seminar (IMDB, 1999) with Kent Hovind.
- Earth: Young or Old? (IMDb, 2000a) with John Ankerberg, Hugh Ross, and Kent Hovind.
- Creation Science 102 (IMDb, 2000b) with Kent Hovind.
- Creation Science 101 (IMDb, 2001a) with Kent Hovind.
- Creation Science 103 (IMDb, 2001b) with Kent Hovind.
- Creation Science 104 (IMDb, 2001c) with Kent Hovind.
- Christ in Prophecy. (IMDb, 2002) with David Reagan, Nathan Jones, and Jobe Martin.
- The Creation Adventure Team: A Jurassic Ark Mystery (IMDb, 2003a) with Buddy Davis, Andy Hosmer, and Brad Stine.
- Answering the Critics (IMDb, 2003b) with Kent Hovind, Eric Hovind, and Jonathan Sampson.
- A Creation Evolution Debate (IMDb, 2003c) with Kyle Frazier, Hugh Hewitt, and Kent Hovind.
- Six Days & the Eisegesis Problem (IMDb, 2003d) with Ken Ham
- Design: The Evolutionary Nightmare (IMDb, 2004a) with Tom Sharp.
- Creation in the 21st Century (IMDb, 2004b) with David Rives, Carl Baugh, and Bruce Malone.
- Evolutionism: The Greatest Deception of All Time (IMDb, 2004c) with Tom Sharp.
- The Genesis Conflict (IMDb, 2004d) with Walter J. Veith.
- Three on One! At Embry Riddle (IMDb, 2004e) with Kent Hovind, Jim Strayer, and R. Luther Reisbig.
- Old Earth vs. Young Earth (2004f) with Jaymen Dick and Kent Hovind.
- Berkeley Finally Hears the Truth (IMDb, 2004g) with Kent Hovind.
- The Big Question (IMDb, 2005b) with Rupert Hoare, Roger Phillips, and John Polkinghorne.
- Creation Seminar (IMDb, 2005a) with Kent Hovind.
- Creation Boot Camp (IMDb, 2005c) with Daniel Johnson, Eric Hovind, and Kent Hovind.
- The Intelligent Design Movement: How Intelligent Is It? (IMDb, 2005d) with Georgia Purdom.
- The Case for a Creator (IMDb, 2006a) with Lee Strobel, Tom Kane, and Don Ranson.
- Dinosaurs and the Bible (IMDb, 2006b) with Jason Lisle.
- Noah’s Flood: Washing Away the Millions of Years (IMDb, 2006c) with Terry Mortenson.
- The Longevity Secret: Is Noahs Ark the Key to Immortality? (IMDb, 2007a) with T. Lee Baumann, John Baumgardner, and Walter Brown.
- Creation and Evolution: A Witness of Prophets (IMDb, 2007b) by James F. Stoddard III.
- Ancient Secrets of the Bible (IMDb, 2007c) with Richard S. Hess, Grant Jeffrey, and Michael Shermer.
- Faithful Word Baptist Church (IMDb, 2007d) with Steven L. Anderson, David Berzins, and Roger Jimenez.
- Noah’s Ark: Thinking Outside the Box (IMDb, 2007e) with Mark Looy, John Whitcomb, and Ken Ham.
- God of Wonders (IMDb, 2008b) with John Whitcomb, Dan Sheedy, and Don B. DeYoung.
- Expelled: No Intelligence Allowed (IMDb, 2008a) with Ben Stein, Lili Asvar, and Peter Atkins.
- Red River Bible & Prophecy Conference (IMDb, 2008c) with David Hocking, James Jacob Prasch, and Carl Teichrib.
- The Earth Is Young (IMDb, 2009a) with Michael Gitlin.
- Evolutionist vs. Evolution (IMDb, 2009b) with Walter Brown, Kent Hovind, and Kenneth Miller.
- The Creation: Faith, Science, Intelligent Design (IMDb, 2010a) with Robert Carr, Art Chadwick, and Alvin Chea.
- All Creatures Great and Small: Microbes and Creation (IMDb, 2010b) with Georgia Purdom.
- Wonder of the Cell (IMDb, 2010c) with Georgia Purdom.
- Creation Today (IMDb, 2011a) with Eric Hovind, Paul Taylor, and Ben Schettler, and ongoing into the present as a television series.
- Genesis Week (IMDb, 2011b) with Ian Juby and Vance Nelson for 23 episodes.
- Starlight and a Young Earth (IMDb, 2011c) with Charles Jackson.
- Hard Questions for Evolutionists (IMDb, 2011c) with Kent Hovind.
- Creation Bytes! (IMDb, 2012a) with Paul Taylor.
- What’s Wrong with Evolution? (IMDb, 2012b) with Eric Hovind, John Mackay, and Paul Taylor.
- Not All ‘Christian’ Universities Are Christian (IMDb, 2012c) with Jay Seegert, Eric Hovind, and Paul Taylor.
- The Six Days of Genesis (IMDb, 2012d) with Paul Taylor.
- Deconstructing Dawkins (IMDb, 2012e) with Paul Taylor.
- Prometheus (IMDb, 2012f) with Noomi Rapace, Logan Marshall-Green, Michael Fassbender.
- How to Answer the Fool (IMDb, 2013b) with Sye Ten Bruggencate and Eric Hovind.
- Evolution vs. God: Shaking the Foundations of Faith (IMDb, 2013a) with Ray Comfort, Kevan Brighting, and Alessandro Bianchi.
- The Interview: Past, Present, Future (IMDb, 2013c) with John Mackay and Ken Ham.
- Creation Training Initiative (IMDb, 2013d) with Mike Riddle, Buddy Davis, and Carl Kerby.
- The Comfort Zone (IMDb, 2013e) with Ray Comfort, Emeal Zwayne, and Mark Spence.
- Creation and the Last Days (IMDb, 2014a) with Ken Ham, Richard Dawkins, and Paul Zachary Myers.
- Post-Debate Answers Live W/Ken Ham (IMDb, 2014b) with Ken Ham and Georgia Purdom.
- The Pre & Post Debate Commentary Live (IMDb, 2014c) with Eric Hovind, Paul Taylor, and Terry Mortenson.
- Design(er) (IMDb, 2014d) with Georgia Purdom.
- The Genetics of Adam & Eve (IMDb, 2014e) with Georgia Purdom.
- Dr. Kent Hovind Q&A (IMDb, 2015a) with Kent Hovind, Mary Tocco-Hovind, Bernie Dehler.
- Open-Air Preaching (IMDb, 2015b) with Ray Comfort and Emeal Zwayne.
- A Matter of Faith (IMDb, 2016a) with Jordan Trovillion, Jay Pickett, and Harry Anderson.
- Evolution’s Achilles’ Heels (IMDb, 2014) with Donald Batten, Alessandro Bianchi, and Pieter Borger.
- Kent Hovind: An Atheist’s Worst Nightmare (IMDb, 2016a) with Michael Behe and Kirk Cameron.
- The Building of the Ark Encounter (IMDb, 2016b) with Craig Baker, Brad Benbow, and Ken Ham.
- The Atheist Delusion (IMDb, 2016c) with Tim Allen, Ray Comfort, and Richard Dawkins.
- Alien: Covenant (IMDb, 2017) with Michael Fassbender, Katherine Waterston, and Billy Crudup.
With some reflection, one can note the lengths some believers of fundamentalist stripes must strive in order for coherence in the worldview, but one who affirms the evidence of evolution via natural selection first becomes much less stuck in the mud.
The former Archbishop of Canterbury of the Church of England stated, “I think creationism is, in a sense, a kind of category mistake, as if the Bible were a theory like other theories. Whatever the biblical account of creation is, it’s not a theory alongside theories. It’s not as if the writer of Genesis or whatever sat down and said well, how am I going to explain all this… ‘In the beginning God created the heavens and the earth…” (BBC News, 2002; BBC News, 2009) Indeed, Andrew Brown in The Guardiancorrectly identified the manner in which the focus on creationism as a Christian phenomenon limits the reach or scope of understanding on the nature of the problem (2009). PEW Research (2009) identified one of the main issues as the theological implications of the theory of evolution. The populations in the United States who appear below the average of the nation in acceptance of evolution via natural selection are the Jehovah’s Witnesses (8% accept), Mormons (22% accept), Evangelical Protestants (24% accept), historically Black Protestant (38% accept), and Muslims (45% accept) (Khan, 2009).
In fact, the ADL defined creationism, creation science, and intelligent design as religious and supernatural accounts of the world, where science deals with the natural and, thus, the views of creationism, creation science, and intelligent design amount to non-scientific and theological/supernatural propositions (2019), as you may no doubt recall in some of the conclusions from the court cases or legal contexts in the United States from earlier. The Freedom From Religion Foundation of Annie Laurie Gaylor and Dan Barker provides summarization of creationism, too, in an article by Andrew L. Seidel (2014). The Canadian Conference of Mennonite Brethren (2019) state:
Many Bible scholars have pointed out that the Genesis account of creation gives a Hebrew poetic description of the reality that God created the heavens and the earth by his word. A detailed scientific explanation of how God’s word brought creation into existence is not in view in the biblical narratives of creation. Rather, as scholars have shown, these narratives contrast markedly with ancient Near Eastern myths about cosmic origins. Unlike the deities in other texts who are depicted as giving birth to the material world, the God of the Bible speaks creation into existence. The Bible reveals a divine presence that is both intimate in its closeness and exalted in its transcendence. God is invisible, yet accessible to those who seek him in a faithful response to his self-revelation. Moreover, although God’s wisdom is revealed in the working of the natural order, the depths of God’s wisdom are beyond the reach of human understanding.
From a Christian perspective, the biblical description of God’s creative work is also necessary for understanding human nature. Christians af rm the clear statement of Genesis that God created the heavens and the earth. As the pinnacle of creation, human beings are the deliberate work of God. Human beings are created in the image of God. Atheistic models of evolutionary origins are incompatible with the biblical witness when they fail to account for human beings bearing the image of God.
In terms of the physical world, the Bible tells that God created matter from nothing, and then ordered the chaotic matter into an ordered reality (Genesis 1:1-2; Romans 4:17; Colossians 1:15-16; Hebrews 11:3). Historically, Christian theologians have interpreted this as meaning creation ex nihilo—out of nothing.3 This point is important for a number of reasons. First, it reminds us that only God is eternal, and that God’s ordered creation serves his plan. Second, in expressing that God has brought creation to be out of nothing, the biblical authors express the power of the Creator God. Third, Scripture reveals that God is distinct from creation, and sovereignly rules over it. (2019)
RationalWiki catalogues some religious orientations on creationism: Buddhism, Judeo-Christianity, Islam, Hare Krishna, Raëlism, and None (2019a). PEW Research provided a summary of some of the views of the various religious groups (2009), in which they stated:
Buddhism
Many Buddhists see no inherent conflict between their religious teachings and evolutionary theory. Indeed, according to some Buddhist thinkers, certain aspects of Darwin’s theory are consistent with some of the religion’s core teachings, such as the notion that all life is impermanent.
Catholicism
The Catholic Church generally accepts evolutionary theory as the scientific explanation for the development of all life. However, this acceptance comes with the understanding that natural selection is a God-directed mechanism of biological development and that man’s soul is the divine creation of God.
Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints’ first public statement on human origins was issued in 1909 and echoed in 1925, when the church’s highest governing body stated, “Man is the child of God, formed in the divine image and endowed with divine attributes.” However, several high-ranking officials have suggested that Darwin’s theory does not directly contradict church teachings.
Episcopal Church
In 1982, the Episcopal Church passed a resolution to “affirm its belief in the glorious ability of God to create in any manner, and in this affirmation reject the rigid dogmatism of the ‘Creationist’ movement.” The church has also expressed skepticism toward the intelligent design movement.
Evangelical Lutheran Church in America
While the Evangelical Lutheran Church in America has not issued a definitive statement on evolution, it does contend that “God created the universe and all that is therein, only not necessarily in six 24-hour days, and that God actually may have used evolution in the process of creation.”
Hinduism
While there is no single Hindu teaching on the origins of life, many Hindus believe that the universe is a manifestation of Brahman, Hinduism’s highest god and the force behind all creation. However, many Hindus today do not find their beliefs to be incompatible with the theory of evolution.
Islam
While the Koran teaches that Allah created human beings as they appear today, Islamic scholars and followers are divided on the theory of evolution. Theologically conservative Muslims who ascribe to literal interpretations of the Koran generally denounce the evolutionary argument for natural selection, whereas many theologically liberal Muslims believe that while man is divinely created, evolution is not necessarily incompatible with Islamic principles.
Judaism
While all of the major movements of American Judaism – including the Reconstructionist, Reform, Conservative and Orthodox branches – teach that God is the creator of the universe and all life, Jewish teachings generally do not find an inherent conflict between evolutionary theory and faith.
Lutheran Church-Missouri Synod
The Lutheran Church-Missouri Synod teaches that “the Genesis account of Creation is true and factual, not merely a ‘myth’ or ‘story’ made up to explain the origin of all things.” The church rejects evolution or any theory that “denies or limits the work of creation as taught in Scripture.”
Presbyterian Church (U.S.A.)
In 1969, the Presbyterian Church’s governing body amended its previous position on evolution, which was originally drafted in the 19th century, to affirm that evolution and the Bible do not contradict each other. Still, the church has stated that it “should carefully refrain from either affirming or denying the theory of evolution,” and church doctrine continues to hold that man is a unique creation of God, “made in His own image.”
Southern Baptist Convention
In 1982, the Southern Baptist Convention issued a resolution rejecting the theory of evolution and stating that creation science “can be presented solely in terms of scientific evidence without any religious doctrines or concepts.” Some Southern Baptist leaders have spoken out in favor of the intelligent design movement.
United Church of Christ
The United Church of Christ finds evolutionary theory and Christian faith to be compatible, embracing evolution as a means “to see our faith in a new way.”
United Methodist Church
In 2008, the church’s highest legislative body passed a resolution saying that “science’s descriptions of cosmological, geological, and biological evolution are not in conflict with [the church’s] theology.” Moreover, the church states that “many apparent scientific references in [the] Bible … are intended to be metaphorical
[and]
were included to help understand the religious principles, but not to teach science.”
The purpose remains the innervation of a non-theological discipline as a theological set of fields or as the study of God – to bring God into science and vice versa. One may observe this in non-literate-based spiritualities and practices bound to longer histories, often, than the traditionally considered ‘Eastern’ and ‘Western’ religious orientations; those grounded in oral traditions. One can look to aborigine, aboriginal, first peoples’, indigenous, native, or originals’ traditions about the nature of nature. The world around us as inhabited by spirits and forces, often with a singular capital “C” Creator behind the works of it.
Indigenous belief structures in various parts of the world, and in Canada, assert a creation narrative. In C2C Journal, reportage by Robert MacBain and Peter Shawn Taylor (2019) covered some of the aspects of bad history on the part of some aboriginal communities due to historical circumstance as a consequence of colonization, they state:
Today, approximately 30,000 Ojibways live in a sprawling region north of Lake Huron and Lake Superior. And thanks to a recent Ontario court decision, they could soon be in line for a massive and unprecedented financial gift from Canadian taxpayers. It’s a giveaway made possible by an imaginative rewriting of two nearly 170-year-old signed treaties, a legal system that appears to have fallen under the spell of native mysticism, a federal government that’s given up defending the taxpayers’ interests and a judge who thinks she can read the minds of long-dead historical figures and mistakenly believes the Ojibway have lived in Northwestern Ontario since time immemorial…
Rather than sticking to the historical facts, Justice Hennessy extensively quoted an Ojibway elder’s account of his people’s cosmology and creation story, and then herself claimed: “As the last placed within creation, the Anishinaabe [Ojibways] could not act in ways that would violate those relationships that came before their placement on the land and that were already in existence across creation.” Setting aside her curious acceptance of Indigenous mythology as fact, we know that at the time of their “creation” the Anishinaabe could not have been placed in Northwestern Ontario. They originated on the Atlantic Coast and are essentially newcomers to the area, having arrived after European explorers. (MacBain & Taylor, 2019)
MacBain and Taylor firmly judge the captivation of Justice Hennessy with indigenous creationism, akin to the notion of a several thousand years old Earth with human beings as a special creation in their current form and separate from the rest of creation (Ibid.). Vine Deloria, a Standing Rock Sioux, argued for an indigenous interpretation of the world with a young planet, existence of humans alongside dinosaurs, a worldwide flood, the Middle Eastern origin of the Native Americans, the increased levels of carbon dioxide leading to “gigantism,” and, of course, a lack of acceptance in evolution (Brumble, 1998).
Bailey (2014) notes the asymmetry in the treatment of different types of creationism, where indigenous creationism gets a pass in some circles. However, creationism remains a wrong theory in a scientific sense and only one set of particular religious interpretations of origins of life and, often, the universe. Canadian Museum of History (n.d.) stated, “For the Haudenosaunee, the earth was created through the interplay of elements from the sky and waters. The different Iroquoian-speaking peoples tell slightly different versions of the creation story, which begins with Sky Woman falling from the sky.”
Several Coast Salish nations exist in Canada with creation stories (Kennedy & Bouchard, 2006) including Cowichan, Esquimault, Halalt, Homalco, Hwlitsum, Klahoose, K’omoks, Lake Cowichan, Lyackson, Musqueam, Qualicum, Saanich, Scia’new, Semiahmoo, Shishalh, Snaw-Naw-As, Snuneymuxw, Songhees, Squamish, Stó:lõ, Stz’uminus, Tla’amin (Sliammon), Tsawwassen, Tsleil-Waututh, and T’Sou-ke; each, likely, as with other complex civilizations – with or without technology – harbour creation stories or mythologies asserted as factual accounts of the world. The Canadian Encyclopedia states: Coast Salish culture and traditional knowledge survive through oral histories. Although Coast Salish legends vary from nation to nation, they often feature many of the same spiritual figures and tell similar creation stories.
One example of such a tale is the story of how Old-Man-In-The-Sky created the world, animals and humans. These stories also highlight the importance of certain creatures and elements of nature, such as the salmon and red cedar, which are considered sacred for spiritual reasons and because of the valuable resources they provide for the people (Ibid.). On some non-Middle Eastern (and co-opted by the Europeans) mythologies, we can look to Australia:
There was a time when everything was still. All the spirits of the earth were asleep – or almost all. The great Father of All Spirits was the only one awake. Gently he awoke the Sun Mother. As she opened her eyes a warm ray of light spread out towards the sleeping earth. The Father of All Spirits said to the Sun Mother,
“Mother, I have work for you. Go down to the Earth and awake the sleeping spirits. Give them forms.”
The Sun Mother glided down to Earth, which was bare at the time and began to walk in all directions and everywhere she walked plants grew. After returning to the field where she had begun her work the Mother rested, well pleased with herself. The Father of All Spirits came and saw her work, but instructed her to go into the caves and wake the spirits.
This time she ventured into the dark caves on the mountainsides. The bright light that radiated from her awoke the spirits and after she left insects of all kinds flew out of the caves. The Sun Mother sat down and watched the glorious sight of her insects mingling with her flowers. However once again the Father urged her on.
The Mother ventured into a very deep cave, spreading her light around her. Her heat melted the ice and the rivers and streams of the world were created. Then she created fish and small snakes, lizards and frogs. Next she awoke the spirits of the birds and animals and they burst into the sunshine in a glorious array of colors. Seeing this the Father of All Spirits was pleased with the Sun Mother’s work.
She called all her creatures to her and instructed them to enjoy the wealth of the earth and to live peacefully with one another. Then she rose into the sky and became the sun.(Williams College, n.d.)
Now, we can see this reflected in others with supernatural intervention or anthropomorphization of the objects of the world, as if the cosmos amounted to one big dramatic play. National Museum of the American Indian (2019) describes the Mayan foundational narrative as follows:
In this story, the Creators, Heart of Sky and six other deities including the Feathered Serpent, wanted to create human beings with hearts and minds who could “keep the days.” But their first attempts failed. When these deities finally created humans out of yellow and white corn who could talk, they were satisfied. In another epic cycle of the story, the Death Lords of the Underworld summon the Hero Twins to play a momentous ball game where the Twins defeat their opponents. The Twins rose into the heavens, and became the Sun and the Moon. Through their actions, the Hero Twins prepared the way for the planting of corn, for human beings to live on Earth, and for the Fourth Creation of the Maya.
Native American origin narratives or superstitions reflect some of the similar things:
…the Makiritare of the Orinoco River region in Venezuela tell how the stars, led by Wlaha, were forced to ascend on high when Kuamachi, the evening star, sought to avenge the death of his mother. Kuamachi and his grandfather induced Wlaha and the other stars to climb into dewaka trees to gather the ripe fruit. When Kuamachi picked the fruit, it fell and broke open. Water spilled out and flooded the forest. With his powerful thoughts, Kuamachi created a canoe in which he and his grandfather escaped. Along the way they created deadly water animals such as the anaconda, the piranha, and the caiman. One by one Kuamachi shot down the stars of heaven from the trees in which they were lodged. They fell into the water and were devoured by the animals. After they were gnawed and gored into different ragged shapes, the survivors ascended into the sky on a ladder of arrows. There the stars took their proper places and began shining….
… Iroquois longhouse elders speak frequently about the Creator’s “Original Instructions” to human beings, using male gender references and attributing to this divinity not only the planning and organizing of creation but qualities of goodness, wisdom, and perfection that are reminiscent of the Christian deity. By contrast, the Koyukon universe is notably decentralized. Raven, whom Koyukon narratives credit with the creation of human beings, is only one among many powerful entities in the Koyukon world. He exhibits human weaknesses such as lust and pride, is neither all-knowing nor all-good, and teaches more often by counterexample than by his wisdom…
… These actions commemorate events that occurred in the mythic first world. At that time a formless water serpent, Amaru, was the first female being. Her female followers stole ritual flutes, kuai, from the males of that age and initiated Amaru by placing her in a basket while they blessed food for her. Insects and worms tried to penetrate the basket, and eventually a small armadillo succeeded in tunneling through the earth into the centre of the women’s house. The creator, Yaperikuli, led the men through this tunnel, and the resulting union of males and females marked the beginning of fertile life and the origin of all species. Thus, an individual girl’s initiation is brought into alignment with cosmic fertility…
… South American eschatological thinking and behaviour share common ground with Christian eschatology. (Sullivan, & Jocks, 2019).
As Zimmerman (2010) noted, the general tenor of the public and educational conversation around creationism continues for a long time and has been extant in the North American landscape for a longer time than even Stephen Jay Gould, who is long dead at this time. Bob Joseph (2012) states:
Most cultures, including Aboriginal cultures, hold creationism as an explanation of how people came to populate the world. If an Aboriginal person were asked their idea of how their ancestors came to live in the Americas the answer would probably include a creation story and not the story of migration across a land bridge.
Take the Gwawaenuk creationism story for example. The first ancestor of the Gwawaenuk (gwa wa ā nook) Tribe of the west coast of British Columbia is a Thunderbird. The Thunderbird is a super natural creature who could fly through the heavens. One day, at the beginning of time, the Thunderbird landed on top of Mt Stevens in the Broughton Archipelago at the northern tip of Vancouver Island. Upon landing on Mt. Stevens, the Thunderbird transformed into human form, becoming the first ancestor of the Gwawaenuk people. This act signals the creation of the Gwawaenuk people as well as defining the territory which the Gwawaenuk people would use and protect.
Now, the Indigenous perspectives of a Thunderbird landing on a mountain and transforming into a human being may sound unusual and a little silly but to a Gwawaenuk person it doesn’t sound any more unusual or silly than a virgin birth, or a person walking on water, coming back from the dead, or parting the Red Sea.
Tallbear (2013) describes the problems in the inappropriate sensitivities of indigenous communities to genomics testing, which may lead to a disintegration of mythologies considered or asserted true simply because of the connection to the original inhabitants of the land, i.e., those mythologies about people groups assumed as true when stating that the indigenous inhabitants have been there since time immemorial. These amount to empirical claims and, by most accepted anthropological and historical standards, wrong ones because of the migratory patterns found through genetics and other studies into the origins and travels of ancient homo sapiens. Christian and indigenous mythologies can impede research and the lead to a furtherance of factually wrong beliefs about the world. Indeed, genetics studies can combat the problems of racism to show what the biological scientists have known since Darwin: the unified nature of the ‘race’ seen in the human species more in line with modern biological terminology and evidence rather than more non-scientific or pre-modern scientific conceptualizations, or sociological terminologies, found in colloquialisms like “race.”
In examination of the world’s indigenous and religious creation stories, individual adherents may not amount to creationists as they may accept the naturalistic evidence in support of evolutionary theory; however, the base claims of the indigenous and religious belief structures purport a supernaturalism incompatible with the processes of scientific epistemology in the modern period and, therefore, as accounts of the cosmos and life equate to creationism or creationist claims with the first evaluation as creation stories. iResearchNet (2019) catalogues creationism into a number of more distinct categories: flat earth, geocentric creationism, young earth uniformitarianism, restitution creationism or gap creationism, day-age creationism, progressive creationism, Paley-an creationism with a Thomist theological framework, evolutionary creationism, theistic evolution, and the tried-and-untrue young earth creationism. They state the fundamentals of the literalist creationism found in Christian variations of creationism as follows:
- Creation is the work of a Trinitarian God.
- The Bible is a divinely inspired document.
- Creation took place in 6 days.
- All humans descended from Adam and Eve.
- The accounts of Earth in Genesis are historically accurate records.
- The work of human beings is to reestablish God’s perfection of creation though a commitment to Jesus. (Ibid.)
Regardless, as the U.S. National Academy of Sciences (2019b) states, creationist views reject scientific findings and methods:
Advocates of the ideas collectively known as “creationism” and, recently, “intelligent design creationism” hold a wide variety of views. Most broadly, a “creationist” is someone who rejects natural scientific explanations of the known universe in favor of special creation by a supernatural entity. Creationism in its various forms is not the same thing as belief in God because, as was discussed earlier, many believers as well as many mainstream religious groups accept the findings of science, including evolution. Nor is creationism necessarily tied to Christians who interpret the Bible literally. Some non-Christian religious believers also want to replace scientific explanations with their own religion’s supernatural accounts of physical phenomena.
In the United States, various views of creationism typically have been promoted by small groups of politically active religious fundamentalists who believe that only a supernatural entity could account for the physical changes in the universe and for the biological diversity of life on Earth. But even these creationists hold very different views…
…No scientific evidence supports these viewpoints…
…Creationists sometimes argue that the idea of evolution must remain hypothetical because “no one has ever seen evolution occur.” This kind of statement also reveals that some creationists misunderstand an important characteristic of scientific reasoning. Scientific conclusions are not limited to direct observation but often depend on inferences that are made by applying reason to observations…
…Thus, for many areas of science, scientists have not directly observed the objects (such as genes and atoms) or the phenomena (such as the Earth going around the Sun) that are now well-established facts. Instead, they have confirmed them indirectly by observational and experimental evidence. Evolution is no different. Indeed, for the reasons described in this booklet, evolutionary science provides one of the best examples of a deep understanding based on scientific reasoning…
…Because such appeals to the supernatural are not testable using the rules and processes of scientific inquiry, they cannot be a part of science.
Across the world and through time, creation stories emerge to provide some bearing as to the origin of the world and of life, but the narratives failed to match the empirical record of the world in which the sciences emerged and advanced while the mythologies died out due to a loss of adherents or continued to stagnate in the minds of the intellectuals and leadership of the communities of supernatural and spiritual beliefs. Evolution via natural selection stands apart from and opposed to, often, the creationist arguments and lack of evidences in addition to the assertions of the creation stories of all peoples throughout time into the present, insofar as a detailed naturalistic accounting for the variety of life forms on Earth with a formal encapsulation with functional mechanisms supported by hypotheses and the hypotheses bolstered by the evidence then and now.
Institutional Teleology, Purpose-Driven Hierarchies: Associations, Collectives, Groups, and Organizations with a Purpose
We can learn to ignore the bullshit in the Bible about gay people. The same way we have learned to ignore the bullshit in the Bible about shellfish, about slavery, about dinner, about farming, about menstruation, about virginity, about masturbation.
Dan Savage
Let’s teach our children from a very young age about the story of the universe and its incredible richness and beauty. It is already so much more glorious and awesome – and even comforting – than anything offered by any scripture or God concept I know.
Carolyn Porco
The lesson here, and through the years I’ve seen it repeated over and over again, is that a relatively small group of agitators, especially when convinced God is on their side, can move corporate America to quake with fear and make decisions in total disregard of the Constitution that protects against such decisions.
Norman Lear
In almost every professional field, in business and in the arts and sciences, women are still treated as second-class citizens. It would be a great service to tell girls who plan to work in society to expect this subtle, uncomfortable discrimination-tell them not to be quiet, and hope it will go away, but fight it. A girl should not expect special privileges because of her sex, but neither should she “adjust” to prejudice and discrimination.
Betty Friedan
The reason I prefer the sledgehammer to the rapier and the reason I believe in blunt, violent, confrontational forms for the presentation of my ideas is because I see that what’s happening to the lives of people is not rapierlike, it is not gentle, it is not subtle. It is direct, hard and violent. The slow violence of poverty, the slow violence of untreated disease. Of unemployment, hunger, discrimination. This isn’t the violence of some guy opening fire with an Uzi in a McDonald’s and forty people are dead. The real violence that goes on every day, unheard, unreported, over and over, multiplied a millionfold.
George Carlin
The next time believers tell you that ‘separation of church and state’ does not appear in our founding document, tell them to stop using the word ‘trinity.’ The word ‘trinity’ appears nowhere in the bible. Neither does Rapture, or Second Coming, or Original Sin. If they are still unfazed (or unphrased), by this, then add Omniscience, Omnipresence, Supernatural, Transcendence, Afterlife, Deity, Divinity, Theology, Monotheism, Missionary, Immaculate Conception, Christmas, Christianity, Evangelical, Fundamentalist, Methodist, Catholic, Pope, Cardinal, Catechism, Purgatory, Penance, Transubstantiation, Excommunication, Dogma, Chastity, Unpardonable Sin, Infallibility, Inerrancy, Incarnation, Epiphany, Sermon, Eucharist, the Lord’s Prayer, Good Friday, Doubting Thomas, Advent, Sunday School, Dead Sea, Golden Rule, Moral, Morality, Ethics, Patriotism, Education, Atheism, Apostasy, Conservative (Liberal is in), Capital Punishment, Monogamy, Abortion, Pornography, Homosexual, Lesbian, Fairness, Logic, Republic, Democracy, Capitalism, Funeral, Decalogue, or Bible.
Dan Barker
There has been important editorial work on the general post-truth era, which reflects the creationist way of knowing the world (Nature Cell Biology, 2018). It may reflect a general anti-science trend over time connected to Dunning-Kruger effects. The problem of supernaturalism proposed as a solution to the issues seen in much of the naturalistic orientation of scientific investigation creates problems, especially in publics, by and large, bound to religious philosophies.
In North America, we can see teleological belief groups adhering to a supernaturalistic interpretation of science, when science, in and of itself, remains naturalistic, technical, and non-teleological. For instance, the Baptist Creation Ministries exists as a problematic ministry (2019). In their words, “Our goal is to reintroduce biblical creationism back to North America. If people don’t believe they are created, they will not see their need for the Saviour.” The Baptist Creation Ministries earned praise from Pastor Scott Dakin from Ambassador Baptist Church in Windsor, Ontario, Pastor Douglas McClain from New Testament Baptist Church in Hamilton, Ontario, Pastor David Kalbfleisch from Cornerstone Baptist Church in Newmarket, Ontario, Pastor Mark Bohman from Forest City Baptist Church in London, Ontario, and Pastor Jeff Roberts from Maranatha Baptist Church in Sault Ste. Marie, Ontario. Canadians like supernaturalism with a hunk of the supernaturalists approving of the creationist outlooks on the nature of the real world. We can see echoes throughout Canada in this regard.
Humanists, Atheists, & Agnostics of Manitoba (2019) take the appropriate stance of calling young earth creationism by its real name. Coggins (2007) compared the creationist museums here and elsewhere, in brief. Even the media, once more, Canada Free Press has been known to peddle creationism (RationalWiki, 2018a). Tim Ball is one creationist publishing in Canada Free Press (RationalWiki, 2019e). The late Grant R. Jeffrey was one creationist, involved in Frontier Research Publications, as a publication permitting creationism as purportedly valid science (2017, October 27). Emil Silvestru holds the title of the only karstologist in the creationist world (RationalWiki, 2018b). Silvestru may reflect the minority of trained professionals in these domains [Ed. Please do see the Project Steve of the National Center for Science Education]. Faith Beyond Belief hosted members of the creationist community on the subject matter “Is Biblical Creationism Based on Science?” (2019).
Canadian Atheist, which covers a wide variety of the flavors of atheism, produced a number of articles on creationism or with some content indirectly related to creationism in a critical manner, especially good material of ‘Indi’ (Jacobsen, 2017a; MacPherson, 2014a; MacPherson, 2014b; Haught, 2019; Jacobsen, 2019a; Jacobsen, 2019b; Jacobsen, 2019c; Jacobsen, 2019d; Jacobsen, 2019e; Jacobsen, 2019f; Jacobsen, 2019g; Jacobsen, 2019h; Jacobsen, 2019i; Indi, 2019; Jacobsen, 2019j; Jacobsen, 2019k; Jacobsen, 2019l; Jacobsen, 2019m; Indi, 2018a; Indi, 2018b; Indi, 2018c; Jacobsen, 2018d; Law & Jacobsen, 2018; Jacobsen, 2018e; Jacobsen, 2018f; Jacobsen, 2018g; Jacobsen, 2018h; Indi, 2018e; Jacobsen, 2018i; Indi, 2018f; Jacobsen, 2018j; Jacobsen, 2018p; Indi, 2017a; Indi, 2017b; Jacobsen, 2017d; Indi, 2017c; Rosenblood, 2015; Indi, 2015; MacDonald, 2015; Themistocleous, 2014; MacPherson, 2014c; MacPherson, 2014d; Abbass, 2014a; MacPherson, 2014e; Indi, 2014; Abbass, 2014b; MacPherson, 2014f).
Some of the more obvious cases of creationism within Canada remain the perpetually fundamentalist and literalist interpretations of Christianity with the concomitant rise of individual textual analysts and pseudoscientists, and collectives found in museums (travelling or stationary), associations, a special interest group, and different websites. One of the main national ones as a satellite for the international group: Creation Ministries International (Canada). As another angle of the fundamental issue from RationalWiki – a great resource on this topic, “Science, while having many definitions and nuances, is fundamentally the application of observation to produce explanation, iteratively working to produce further predictions, observations and explanations. On the other hand, creationism begins with the assertion that a biblical account is literally true and tries to shoehorn observations into it. The two methods are fundamentally incompatible. In short, ‘creation science’ is an oxymoron” (2019b).
That is to say, the use of the world to produce empirical factual sets in order to comprehend the nature of nature as the foundation of science rather than a ‘holy’ textual analysis in order to filtrate selected (biased in a biblical manner, or other ways too) information to confirm the singular interpretation of the purported divinely inspired book. No such process as creation science exist, except in oxymoronic title or name – either creationism or science, not both.
A large number of organizations in Canada devoted to creationism through Creation Ministries International (2019e). They function or operate out of “Australia, Canada, Singapore, New Zealand, United Kingdom, South Africa and United States of America” (Ibid.). Creation Ministries International (Canada) remains explicit and clear on its intention and orientation as a “Bible first” organization and not a “science first” organization:
Our heart as a ministry is to see the authority of God’s Word spread throughout the body of Christ… we work hard to move your people to a position of deeper faith, trusting the Bible as the actual Word of God that is useful for teaching, rebuking, correcting, and training in righteousness…
…We believe person-to-person evangelism is, unquestionably, still the most effective way to win souls. That said, almost all of our presentations are geared towards a Christian audience because we believe our calling is to the building up of the LORD’s church, equipping believers with answers for their faith so they can do personal outreach more effectively…
Our goal is to show how a plain reading of Genesis (following the established historical-grammatical hermeneutic) produces a consistent theology and is supported by the latest scientific evidences!
CMI is a ‘Bible first’ (not ‘science first’) ministry. Our emphasis is on biblical authority and a defence of the faith, refuting skeptics’ and atheists’ attacks on Scripture, not to marginalize, minimize or ostracize fellow Christians.
As an apologetics (rather than polemic) ministry we seek to educate, equip, and inform Christians about the importance of consistency when interpreting Scripture and developing a Biblical worldview. We will gently point out inconsistencies when Genesis is interpreted to include evolution and millions of years, encouraging people who hold those views to consider evidence against them (both Biblical and scientific). We want your congregation to learn to love the truths that God has communicated to us in His Word! We equip the believer and challenge the skeptic, ultimately for the glory of God…
… An outside ministry can often re-energize the importance of the topic by injecting a new perspective from a different ‘face’, and often the resident creationist will be reinvigorated themselves by having an outside expert in the field provide new insight…
… As an apologetics ministry our goal is to help pastors grow their congregations in their faith to the point where people know that God’s Word is true whether they have a specific answer or not, and make Jesus the Lord of their life…
… We understand that teachers will be judged with a greater strictness. (James 3:1) Because of these principles we leave out poorly researched scientific evidences for creation, and favour the evidences that have been rigorously investigated.
(Creation Ministries International Canada, 2019a)
In short, non-scientific, or quasi-scientific, processes connected to fundamentalist and literalist on the interpretations of the Bible to comprehend the nature of the world as a ministry with an explicit aim of arming believers – followers and teachers of the Gospel, or both – to spread the glory of God, the Gospel, the good news of Jesus Christ, and to challenge the skeptic. If this orientation seems not explicit enough as to the evangelistic nature of non-science and theological imposition on the general culture, and into the educational systems, we can examine the doctrines and beliefs of Creation Ministries International:
The scientific aspects of creation are important, but are secondary in importance to the proclamation of the Gospel of Jesus Christ as Sovereign, Creator, Redeemer and Judge.
The doctrines of Creator and Creation cannot ultimately be divorced from the Gospel of Jesus Christ.
The 66 books of the Bible are the written Word of God. The Bible is divinely inspired and inerrant throughout. Its assertions are factually true in all the original autographs…
The account of origins presented in Genesis is a simple but factual presentation of actual events and therefore provides a reliable framework for scientific research into the question of the origin and history of life, mankind, the Earth and the universe.
The various original life forms (kinds), including mankind, were made by direct creative acts of God…
The great Flood of Genesis was an actual historic event, worldwide (global) in its extent and effect.
God created from the beginning male and female in his own image with different but complementary characteristics. It is thus contrary to God’s created order to attempt to adopt a gender other than a person’s biological sex… (2019b)
In other words, Creation Ministries International states ad nauseam the fundamentalist and literalist Christian belief in the Bible as the source of all proper knowledge about the natural world with contradictory evidence as sufficient to reject as unreliable because this goes against the word of their supposed god. An evangelistic ministry devoted to blur the line between science and theology, or religion and legitimate domains of natural philosophical enquiries. Within this framework of understanding the definitional and epistemological differences between the sciences and religion, and between the propositions of creationism and evolution via natural selection, the rules and parameters, and operations, of science become unused in a legitimate sense by creationists and, therefore, any proposition or proposal of a debate between an “evolutionist” (a creationist epithet for an individual who rejects creationist as non-science and affirms the massive evidence in favour evolution via natural selection in addition to the more rigorous epistemological foundations of evolutionary theory with the standard approaches in other sciences) and a creationist as creationism amounts to a biblical, religious, or theological worldview and evolution via natural selection equates to the foundations of the biological and medical sciences as a well-substantiated scientific theory about life, flora and fauna. No scientific controversy exists in practice – only an educational as per attempts to force the issue into schools or attempt a so-called wedge as in the Wedge Strategy, legal as per the legal challenges following from the educational debacles, and sociopolitical as per the largely ignorant public about the foundations of the life sciences and a sector of the public credulous enough or deprived of proper scientific educations enough to become vulnerable to these oppressions, one – and no empirical controversy could exist in theory, Q.E.D. Overall, we can note the real effects on the general population with the reduction in the quality of the culture if science becomes included in a wider or more generalized definition of that which we define as culture, where this seems legitimate, to me, as science infuses all aspects of culture because of the ideas and with the influence of the technological progress dependent on the discoveries of science – as applications of science.
They have a speaker’s bureau in a manner of speaking (Creation Ministries International Canada, 2019a). The speakers include – and may be limited to – Richard Fangrad, Clarence Janzen, Jim Mason, Augustinus “Gus” Olsthoorn, Thomas Bailey, Matt Bondy, Tom Tripp, and Jim Hughes (Ibid.). Creation Ministries International exists as a Canadian charity and a certified member of the Canadian Council of Christian Charities with an incorporation in 1978 and a more rapid growth phase in 1998 with its current headquarters in Kitchener, Ontario (Ibid.). Richard Fangrad is the CEO of Creation Ministries International (Canada) (Ibid.). Clarence Janzen is a retired high school science teacher (Ibid.). Dr. Jim Mason is a former experimental nuclear physicist (Ibid.). Augustinus “Gus” Olsthoorn is a founding member of the Creation Science Association of Quebec and former employee/technical instructor of Bombardier Aerospace (Ibid.). Thomas Bailey is an event planner for Creation Ministries International and one of the co-hosts of Creation Magazine Live! (Ibid.). Matt Bondy is a computer scientist and the Chief Operations Officer at Creation Ministeries International Canada (Ibid.). Tom Tripp is a former a lab analyst, a computer programmer, or an HR trainer (Ibid.). Jim Hughes is a former of statistics and urban planner (Ibid.). The more complete backgrounds and educational trainings exist on the website. Rod Walsh from Australia was invited to conduct tours across Canada, which can indicate the international work and travel networks of the lecturers (Creation Ministries International, 2019c).
The questions, aside from the statements of religion proposed as statements of faith and science, may arise around the issues of the churches within Canadian society opening to bringing in speakers as the aforementioned (Creation Ministries International, 2019d). If one examines those churches and then the speakers, we can note them:
· September 19, 2019 with Tom Tripp at the Winkler Evangelical Mennonite Mission Church in Winkler, MB.
· September 19, 2019 with Matt Bondy at the Bonnyville Baptist Church in Bonnyville, AB.
· September 20, 2019 with Tom Tripp at the Christian Life Church in Winnipeg, MB.
· September 20, 2019 with Matt Bondy at the West Edmonton Baptist Church in Edmonton, AB.
· September 20, 2019 with Tom Tripp at the Christian Life Church in Winnipeg, MB.
· September 20, 2019 with Thomas Bailey at the Bornholm Free Reformed Church in Bornholm, ON.
· September 20, 2019 with Richard Fangrad at the Trinity Lutheran Church in Leader, SK.
· September 21, 2019 with Richard Fangrad at the Church of the Open Bible in Swift, SK.
· September 21, 2019 with Tom Tripp at the Gladstone Christian Fellowship Church in Glasstone, MB.
· September 21, 2019 with Matt Bondy at Hilltop Community Church in Whitecourt, AB.
· September 22, 2019 with Richard Fangrad at Living Faith Fellowship in Herbert, SK.
· September 22, 2019 with Matt Bondy at the Community Christian Centre in Slave Lake, AB.
· September 22, 2019 with Tom Tripp at the Morden Church of God in Morden, MB.
· September 22, 2019 with Richard Fangrad at Assiniboia Apostolic Church in Assiniboia, SK.
· September 22, 2019 with Matt Bondy at Mayerthorpe Baptist Church in Mayerthorpe, AB.
· September 22, 2019 with Tomm Tripp at Rosenort Evangelical Mennonite Church in Rosenort, MB.
· September 26, 2019 with Clarence Janzen at Lavington Church in Coldstream, BC.
· September 27, 2019 with Clarence Janzen at Kaslo Community Church in Kaslo, BC.
· September 27, 2019 with Augustinus “Gus” Olsthoorn at Alberton Baptist Church in Alberton, PE.
· September 28, 2019 with Augustinus “Gus” Olsthoorn at Glad Tidings Tabernacle in Murray River, PE.
· September 28, 2019 with Clarence Janzen at Grindrod Gospel Church in Grindrod, BC.
· September 29, 2019 with Jim Hughes at Scarborough Baptist Church in Scarborough, ON.
· September 29, 2019 with Matt Bondy at New Life Pentecostal Church in Gravenhurst, ON.
· September 29, 2019 with Augustinus “Gus” Olsthoorn at Calvary Church in Charlottetown, PE.
· September 29, 2019 with Richard Fangrad at Hopewell Worship Centre in Kitchener, ON.
· September 29, 2019 with Clarence Janzen at Bethany Baptist Church in Barriere, BC.
· September 29, 2019 with Thomas Bailey at Kinmount Baptist Church in Kinmount, ON.
· September 29, 2019 with Clarence Janzen at Okanagan Valley Baptist Church in Vernon, BC.
· September 29, 2019 with Thomas Bailey at Cloyne, Flinton, and Kaladar Area Churches.
· September 29, 2019 with Augustinus “Gus” Olsthoorn at Charlottetown Bible Chapel in Charlottetown, PE.
· September 30, 2019 as a retreat for pastors and christian leaders in Huntsville, ON.
(Creation Ministries International, 2019d)
Here, we come to the easy realization with some minor research as to less than half of a month’s worth of speaking engagements for the Creation Ministries International dossier. A purely religious audience from a ministry with a Bible-first orientation rather than a science first orientation and to churches and worship centres, i.e., the creationist movement as portrayed by Creation Ministries International (Canada) by FAQ statements, values and beliefs statements, speakers listing, and upcoming speakers’ engagements becomes a religious and theological movement attempting with some modicum of success in practice to blur the line of science and theology to the public with miserable failures to the community of scientific experts in the life sciences
One of the more active pseudoscience organizations comes in the form of the Creation Science Association of British Columbia. The Creation Science Association of BC, as others, states their overarching values and goals at the outset. Something worth praising, as this represents openness and intellectual honesty, and transparency, in presentation of belief systems guiding the movements, as follows:
• We believe that the Bible is inerrant, and that salvation is by grace through faith in the one Mediator, Our Lord and Saviour, Jesus Christ.
• We affirm creation by God in six days, a young universe and Earth, and a worldwide flood in the days of Noah.
• We cooperate with similar ministries across Canada.
Our special concern is to battle the evolutionary worldview and to promote creation as described in the Bible. We’ve been serving BC churches since 1967. (Creation Science Association of BC, 2019a)
One wonders as to what one needs saving, where this makes one reflect on the research on existential anxiety or death anxiety. They view the Bible as a source of evidence (Ibid.). This sources the problem in a rapid way. One can use this as a theory of mind heuristic. Often, the literal interpretation is the root problem at the intellectual level. Conspiratorial states of mind and death anxiety/existential anxiety may be the bedrock at the emotional level. The propositions before the science or the scientific research begins, which remains against standard scientific procedure to acquire data from the world to inform, from first principles, one’s view of the world rather than work from religious assertions of the world. That is to say, Creation Science Association of BC functions as a faith-based organization; a euphemism in “faith-based organization” meaning a “religious organization,” meaning they aren’t scientific but theological.
In this manner, they’re open about principles, but dishonest about presentation: George Pearce, Christine Pearce, Richard Peachey, Gerda Peachey, Denis Dreves, The Bible Science Association of Canada (1967), now known as the Creation Science Association of Canada, was formed in 1967 (Creation Science Association of BC, 2019b). This group seems much less active over time into the present than the others with a focus on Egyptian Chronology and the Bible in September at the Willingdon Church in Burnaby, British Columbia featuring Patrick Nurre (Creation Science Association of BC, 2019c).
Other churches inviting non-science posing as science in British Columbia include Faith Lutheran Church in Surrey, Newton Fellowship Church in Surrey, Willingdon Church in Burnaby, Trinity Western University (Church) in Langley, Johnston Heights Church in Langley, Maranatha Canadian Reformed Church in Surrey, New Westminster Community Church in New Westminster, Faith Lutheran Church in Surrey, Free Reformed Church of Langley in Langley, Cloverdale Free Presbyterian Church in Surrey, Renfrew Baptist Church in Vancouver, Calvary Baptist Church in Coquitlam, Franklin Chinese Gospel Chapel in Vancouver, New Westminster Orthodox Reformed Church in New Westminster, Olivet Church in Abbotsford, Dunbar Heights Baptist Church in Vancouver, Fellowship Baptist Church in White Rock, Chandos Pattison Auditorium in Surrey, Cloverdale Baptist Church in Cloverdale, Sea Island United Church in Richmond, Westminster Bible Chapel in New Westminster, and the University of the Fraser Valley (Creation Science Association of BC, 2019d).
The speakers included Clarence Janzen, David Rives, Vance Nelson, Dr. Andy McIntosh, John Baungardner, Donald Chittick, Dennis Petersen, John Byl, Michael Oard, Mike Riddle, Danny Faulkner, Larry Vardiman, Mike Psarris, Jonathan Sarfati, John Martin, and Kevin Anderson (Ibid.). This is well-organized ignorance in British Columba. Ignorance is not a crime. It can be changed with information rather than misinformation. You will often see phrases or terms including “evolutionist” or “secular [fill in the discipline]” so as to separate the regular training in the sciences from their biblical assertions as alternative theoretical foundations as valid as regular training (Ibid.). Nurre is stated as having training in “secular geology,” by which they mean geology in contradistinction to creation ‘science’ and ‘biblical geology’ or, what is also known as, non-science and theological assertions (Ibid.). One may claim training in physics, chemistry, or biology.
However, if one learns physics and teaches astrology, or if one learns biology and proclaims creationism, or if one learns chemistry and asserts alchemy, then the person did not use the education to educate and instead used the credentials to bolster non-scientific claims. This seems less excusable than mere ignorance or lack of exposure. Indeed, the damage over time to the cultural, including science, health of the nation makes individuals with proper education and credentials much more culpable as panderers to public theological prejudice and lowering the bar on the theological discussions and the scientific literacy of the general public, especially amongst followers who trust in them. In many ways, we all know this, but we permit this in the light of dogma or faith as a means by which to remove true critiques – using the proverbial sledgehammer to render such non-scientific and simplistic beliefs ridiculous and fringe at best.
As one works from first principles, science, and the other works from purported holy texts, creationism, we come to the obvious: creationism amounts to theology with attempts at scientific justifications; therefore, creationism cannot amount to science, only theology with strained attempts at science, e.g. “creation science” becomes “creationism,” “secular science” becomes “science” with the logical iterations following in other cases or terminological rather than content differences (Ibid.). In sum, creation science amounts to creationism or a religious view of the world, not a scientific one. Furthermore, if in the case of a purported or supposed debate, the, rather obvious, conclusion becomes the debate format more as a ‘debate’ if between an evolutionary biologist and a creationist, as one demands, within the framework of the debate format, an equivalence between science and theology, which there is not; chemists would have no obligation to debate alchemists or physicists would hold zero responsibility in standing on shared debate platforms with astrologers if not for the overwhelmingly religious population amongst the more scientifically and technologically advanced industrial economies, including Canada.
Another tactic with the creationist community comes in the form of quote mining, as one can see in Creation Science Association of BC writings with quotations from Sean B. Carroll, John Sanford, Beth A. Bishop and Charles W. Sanderson, Richard Dawkins, Eugene V. Koonin, Edward J. Larson, Simon Conway Morris, John Chaikowsky, Antony Flew, W. Ford Doolittle, Colin Patterson, Richard Lewontin, A. S. Wilkins, Mark Pagel, Kenneth Miller, Francis Crick, Michael Ruse, Philip S. Skell, Richard Weikart, William Provine, John S. Mattick, Stephen Jay Gould, George Gilder, Stefan Bengtson, Michael J. Disney, Francis Crick, Paul Ehrlich and L. C. Birch, Charles Darwin, George Gilder, Eric J. Lerner, Halton Arp, W. Ford Doolittle, David Raup, C.S. Lewis, David Berlinski, Massimo Pigliucci, William Sims Bainbridge and Rodney Stark, John H. Evans, David Goldston, Andy Stirling, Lawrence Solomon, Marni Soupcoff, Arnold Aberman, Greg Graffin, Thomas Nagel, Jerry Coyne, Francis S. Collins, Edward J. Young, Henri Blocher, Alan Guth, Peter Harrison, Kenneth R. Millerand, Mark Ridley, S.R. Scadding, Storrs Olson, Mano Singham, Niles Eldredge, Gavin de Beer, Robert Carroll, Roger Lewin, Brian Alters, Edward J. Larson and Larry Witham, Edward O. Wilson, Douglas J. Futuyma, Charles Hodge, Michael Ruse, John Horgan, Robert Root-Bernstein, Richard Lewontin, Jacques Monod, David Hull, and others probably unstated, even “quotes on the Mars rock” (Batten, n.d.a; Hillsdon, n.d.; Wald, n.d.; Peachey, n.d.a; Peachey, n.d.b; Peachey, n.d.c; Peachey, n.d.d; Peachey, n.d.e; Peachey, n.d.f; Peachey, n.d.g; Peachey, n.d.h; Peachey, n.d.i; Peachey, n.d.j; Peachey, n.d.k; Peachey, n.d.l; Peachey, n.d.m; Peachey, n.d.n; Peachey, n.d.o; Peachey, n.d.p; Peachey, n.d.q; Peachey, n.d.r; Peachey, n.d.s; Peachey, n.d.t; Peachey, n.d.u; Peachey, n.d.v; Peachey, n.d.w; Peachey, n.d.x; ; Peachey, n.d.y; Peachey, n.d.z; Peachey, n.d.aa; Peachey, n.d.ab; Peachey, n.d.ac; Peachey, n.d.ad; Peachey, n.d.ae; Peachey, n.d.af; Peachey, n.d.ag; Peachey, n.d.ah; Peachey, n.d.ai; Peachey, n.d.aj; Peachey, n.d.a k; Peachey, n.d.al; Peachey, n.d.am; Peachey, n.d.an; Peachey, n.d.ao; Peachey, n.d.ap; Peachey, n.d.aq; Peachey, n.d.ar; Peachey, n.d.as; Peachey, n.d.at; Peachey, n.d.au; Peachey, n.d.av; Peachey, n.d.aw; Peachey, n.d.ax; Peachey, n.d.ay; Peachey, n.d.az; Peachey, n.d.ba; Peachey, n.d.bb; Peachey, n.d.bc; Peachey, n.d.bd; Peachey, n.d.be; Peachey, 1999; Peachey, 2002; Peachey, 2003a; Peachey, 2003b; Peachey, 2004; Peachey, 2005a; Peachey, 2005; Peachey, 2005c; Peachey, 2005d; Peachey, 2006a; Peachey, 2006b; Peachey, 2006c; Peachey, 2006d; Peachey, 2007a; Peachey, 2007b; Peachey, 2008a; Peachey, 2008b; Peachey, 2008c; Peachey, 2009; Peachey, 2010a; Peachey, 2010b; Peachey, 2010c; Peachey, 2010d; Peachey, 2011a; Peachey, 2011b; Peachey, 2012a; Peachey, 2012b; Peachey, 2012c; Peachey, 2013a; Peachey, 2014a; Peachey; 2014b; Peachey, 2014c; Peachey, 2015a; Peachey, 2015b; Peachey, 2015c; Peachey, 2015a; Peachey, 2009b; Peachey, 2009c; Peachey, 2009d; Peachey, 2009e; Peachey, 2009f; Peachey, 2009g; Peachey, 2009h; Peachey, 2009i; Peachey, 2009j; Peachey, 2009k; Peachey, 2009l; Peachey, 2009m; Peachey, 2009n; Peachey, 2009o).
To creationists in British Columbia – who may be the prime national or Canadian examples of creationist quote mining known to me – and others arguing from quote-mining, and on a broader critique, the reason the vast majority of, secular and religious, scientists do not pay attention nor care about creation ‘science’ or creationism comes from the non-scientific and theological status of it. Religion does not belong in the science classroom any more than alchemy, astrology and horoscopes, spiritism, and the like. Creationism is seen as invalid in the argument in general and unsound overall, not individuals or personalities as people can change and grow, and ideas remain the core issue, but the content and theological positions of creationism as non-science proliferated as ‘science.’ From the view of most Canadians, especially most scientifically literate ones as a rule of thumb rather than an iron law or steel principle, creationism is seen as comically befuddled – bad science and bad theology; a national embarrassment to our standing abroad, and deleterious to the scientific training of the next generations and, subsequently, the scientific and technological – not necessarily moral and ethical – advancement of the country as a whole. Thus, creationism holds the country back now, and in the past.
Individual Canadians reserve the right to freedom to believe in mythologies. However, the children and common good hold right over creationists to acquire proper scientific training and knowledge dissemination rather than religion proposed as scientific, i.e., one can freely waste their educations and lives in pursuit of the inscrutable supposed transcendent as a fundamental human right. The Creation Science Association of Alberta ‘teaches’ the same ignorance in the manner of the other associations, with the President as Dr. Margaret Helder (2019a). As with the other associations around the country, they remain admirably open and transparent in their mission statements and purposes:
Mission Statement
To provide encouragement and resources to persons who desire good scientific information which conforms to the Bible.
Purpose
- To collect, organize and distribute information on creation science.
- To develop a better public understanding of creation. (Creation Science Association of Alberta, 2019b).
They publish a newsletter, sell literature and DVDs, set forth books and information tables, have speakers, host an annual meeting, and have camps and summer seminars too (Ibid.). They openly state, “An association of Christians from all over Alberta, active in the province for over thirty years” (Ibid.). Also, they not only state Christian only members as “an association of Christians” but also the idea of creation ‘science’ or creationism as teleological or non-science, “Creation scientists have a world view or model for their science which is based on the belief that an intelligent designer exists who created our universe and everything in it” (Creation Science Association of Alberta, 2019c). By the standards of the associations in Canadian society, the demographics seem to converge on one form of creationism with Christian creationism as the source and focus of the ideological and religious, and theological, commitments here.
There is Creation Science of Saskatchewan Inc. comprised of the leadership of Keith Miller (President), Dennis Kraushaar, Garry A. Miller, Shirley Dahlgren, Calvin Erlendson, Rudi Fast, Sharon Foreman, Don Hamm, Steve Lockert, Dennis Siemens, and Nathan Siemens with the tagline, “Sharing Scriptural and Scientific Evidence for Special Creation and the Creator!” (2019a). They have a number of resources including a prayer calendar, Introductory (High School/Adult) Books, Children’s Books, Christian Ed. (Home & School) Books, Popular (lay) Books, Scientific (lay) Books, Post Secondary Books, Commentaries & Bible Study Books, Apologetic Books, Biographies & History Books, CD & Audio Tapes, DVD, and Video Tapes, and more (Creation Science Association of Saskatchewan, 2019a; Creation Science Association of Saskatchewan, 2019b; Creation Science Association of Saskatchewan, 2019c; Creation Science Association of Saskatchewan, 2019d; Creation Science Association of Saskatchewan, 2019e; Creation Science Association of Saskatchewan, 2019f; Creation Science Association of Saskatchewan, 2019g; Creation Science Association of Saskatchewan, 2019h; Creation Science Association of Saskatchewan, 2019i; Creation Science Association of Saskatchewan, 2019j; Creation Science Association of Saskatchewan, 2019k; Creation Science Association of Saskatchewan, 2019l; Creation Science Association of Saskatchewan, 2019m; Creation Science Association of Saskatchewan, 2019n). Their explicit statements of purpose and worldview in What is C.S.S.I.?, as follows:
Statement of Purpose
1. To collect, organize, and distribute information on Creation.
2. To develop a better public understanding of Creation.
3. To prepare resource material on scientific creation for educational use.
4. To promote inclusion of scientific creation in school curricula.
Creation Model
1. All things came into existence by the Word of God according to the plan and purpose of the Creator.
2. The complex systems observable within the universe demonstrate design by an intelligent Creator.
3. All life comes from life, having been created originally as separate and distinct kinds.
4. The originally created kinds were created with the ability to reproduce and exhibit wide variation within pre-determined genetic boundaries.
5. The geological and fossil record shows evidence of a world wide Flood.
6. Honest scientific investigation neither contradicts nor nullifies the Biblical record of the origin and history of the universe and life. (Ibid.)
They offer a Creation Celebration and a Creation Family CAMP featuring Dr. Randy Guliuzza, Institute for Creation Research (Ibid.) with former years including Calvin Smith (Executive Director, Answers in Genesis-Canada), John Plantz, and Irene Live. They affirm the non-creation of human beings as per the section “Why we exist,” stating:
CSSI was designed to create and distribute information on the creation/evolution origins controversy. Too often the scientific information which argues against evolution is censored and the evidence for design is denied. CSSI promotes, primarily in Saskatchewan, Canada, the creation position by presenting resources covering topics such as theology, Biblical creation, scientific creation, intelligent design, fossils, dinosaurs, radiometric dating, and flood geology, as well as some teaching and home school materials. We also support people involved in creationary activities.
We continue to sell books, DVDs, and audio tapes which support the position that we did NOT evolve but that we were created by God. We handle materials for all ages (children to adults), and various interest levels right up to technical. We also sponsor international, as well as local, creation science speakers and other outreach events. (Ibid.)
As well, they appear to harbour a defunct radio station connected to ICR or the Institute for Creation Research (Science, Scripture, & Salvation, 2019; Institute for Creation Research, 2019). Features or labelled people included James J. S. Johnson, J.D., Th.D., Frank Sherwin, M.A., Randy J. Guliuzza, P.E., M.D., Brian Thomas, Ph.D., Jake Hebert, Ph.D., Tim Clarey, Ph.D., Jason Lisle, Ph.D., and Henry M. Morris III, D.Min. (Ibid.). Ultimately, the Creation Science of Saskatchewan Inc. (2019) group considers origins and development a matter of faith. They host six articles: “Was Darwin Wrong? – a critique” by John Armstrong, “The Age of Things” by Rudi Fast, “The Big Bang” by Rudi Fast, “God As Our Creator” by Garry Miller, “When is a Brick a House?” by Garry Miller, and “The Age of the Earth” by Janelle Riess (2004, Armstrong; Fast, n.d.a; Fast, n.d.b; Miller, n.d.a; Miller, n.d.b; Riess, n.d.).
The main hosts of the Creation Science of Saskatchewan Inc. (2019) have been Emmanuel Pentecostal Fellowship in North Battleford, Saskatchewan, and the Echo Lake Bible Camp, near Fort Qu’Appelle, Saskatchewan. Their main events are Creation Celebration (North Battleford – March), SHBE Conference (Saskatoon – February), Discerning the Times Bible Conference (Saskatoon – April), the camp (Echo Lake – July), or Christianity on Trial Conference (Regina – October)” (Ibid.). Noting, of course, the last item pitching to the event attendees the sense of siege as if 70% of the country who identify as Christian remain beleaguered in contrast to the other superminorities in the nation, i.e., the rest of the country.
Creation Science of Manitoba is a small, but an active group without an identifiable website at this time. C.A.R.E. Winnipeg has a Creation Museum in downtown Winnipeg. One may safely assume the same principles and religious views as other creationist organizations in Canada. Association de Science Créationniste du Québec devotes itself to the same real attempts at fake science:
Our Mission
CSAQ is a non-denomination and non-profit organization, which objectives are:
-To promote creation teaching;
-To link the Christian Bible with science, education and industry;
-To promote creationist scientific research;
-Encourage every human to establish a personal relationship with the Creator of the universe
About Creation Science Association of Quebec – Association de Science Créationniste du Québec
The Creation Science Association of Quebec (CSAQ) is an organism for all interested in the subject of biblical creation from a scientific and theological perspective. (Canadahelps.Org, 2019)
They have a number of articles in the same vein as the others with proposals or propositions for scientific endeavours (Creation Science Association of Quebec – Association de Science Créationniste du Québec, 2019a). They have “Videos” with strange content (Creation Science Association of Quebec – Association de Science Créationniste du Québec, 2019c). The “Press Kit” page remains blank (Creation Science Association of Quebec – Association de Science Créationniste du Québec, 2019d). Individuals endorsed by them are Laurence Tisdall, M. Sc., Julien Perreault B.Sc., and Jonathan Nicol M.Sc. (Creation Science Association of Quebec – Association de Science Créationniste du Québec, 2019e).
The places hosting the individuals of the Creation Science Association of Quebec – Association de Science Créationniste du Québec are the Centre Chrétien l’Héritage, Église Génération, Église Fusion, Collège Letendre à Laval, Assemblée Évangélique Pentecôte de St-Honoré, Église Vie Nouvelle, Centre Chrétien l’Héritage, Église Grâce et Vérité, Assemblée Chrétienne Du Nord, Mission Chrétienne Interculturelle, Centre chrétien des Bois-Francs, Assemblée de la Bonne Nouvelle à Montréal, Montée Masson Laval, Université Concordia, Centre Il Est Écrit, l’Église Évangélique d’Aujourd’hui, Théâtre Connexion, Kensington Temple, Église Évangélique Farnham, Église Adventiste Granby, Église Adventiste Sherbrooke, Eglise Evangélique Marseille, IFIM, Eglise Evangélique Aix-en-Provence, Eglise Evangélique Baptiste De Cowansville, Eglise Evangélique Baptiste de la Haute Yamaska, Cave Springs Baptist Church, Grand Forks High School, Okanagan College, Anglican Church, Église Carrefour du Suroît, and Evangel Church (Montreal) (Creation Science Association of Quebec – Association de Science Créationniste du Québec, 2019f).
Also, Centre Chrétien Viens et Vois, Église Amour et Vie, Hôtel La Saguenéenne, Laval Christian Assembly, Église baptiste évangélique de Trois-Rivières, Centre MCI Youth, Eglise Evangélique Baptiste de St-Hyacinthe, Cégep de Drummondville, Mission Charismatique Internationale, Centre Evangélique de Châteauguay, Best Western Hotel Drummondville Universel, Eglise Evangélique de Labelle, Eglise de Toulouse Minimes, Camp arc en ciel, Eglise Biblique Baptiste du Comminges, Baptiste De Rivière Du Loup, Assemblée du Plein Évangile, Assemblee de la Parole de Dieu, Christian and Mssionary Alliance Noyan, CFRA AM 580, Assemblée du Plein Évangile Lasalle, Assemblée Chrétienne De La Grâce, The River Church (Gouda), Eglise Evangelique Baptiste De l’Espoir, Cégep de Baie-Comeau, Assemblee Chretienne De La Grace Victoriaville, Eglise-Chretienne-de-l-Ouest, Église Amour et Vie de Victoriaville, Église Baptiste Évangélique de Valcourt, Assemblée Évangélique de la Rive-Sud, and Église Carrefour chrétien de l’Estrie (Ibid.).
The Association de Science Créationniste du Québec published a number of articles with different creationist takes on traditional sciences, as theological or fundamentalist religious interpretations or filtrations of the empirics (Tisdall, n.d.; Perreault, n.d.a; Batten, n.d.b; Sarfati, n.d.; Thomas, n.d.; Humphreys, n.d.a; Gibbons, n.d.; Tisdall, n.d.a; Taylor, n.d.a; Wieland, n.d.a; Tisdall, n.d.b; Tisdall, 2003; Perreault, n.d.b; Tshibwabwa, n.d.a; Thomas, n.d.b; Perreault, n.d.c; Grigg, n.d.a; Perreault, n.d.d; Wieland, n.d.b; Skell, 2005; Couture, n.d.; Gosselin, 1995; Perreault, n.d.e; Grigg, n.d.b; Bergman, n.d.a; Sarfati, n.d.b; Perreault, n.d.f; Bergman, n.d.b; Tshibwabwa, n.d.b; Stewart, n.d.a; Wieland, n.d.c; Tshibwabwa, n.d.c; Perreault, n.d.g; Tshibwabwa, n.d.d; Phillips, n.d.; Perreault, n.d.h; Taylor, n.d.b; Clarey, n.d.; Tshibwabwa, n.d.f; Bergman, n.d.c; Tshibwabwa, n.d.g; Madrigal, 2012; Sarfati, n.d.c; Hartwig, n.d.; Demers, n.d.; McBain, n.d.; n.a., n.d.a; Coppedge, 2017; Perreault, 2009; Perreault, n.d.i; Humphreys, n.d.b; Perreault, n.d.j; Stewart, n.d.b; Russel & Taylor, n.d.; Montgomery, n.d.; Humphreys, n.d.c; Taylor, n.d.c; Taylor, n.d.d; Lauzon, n.d.; Snow, n.d.; Tisdall, n.d.c; Hebert, n.d.; Taylor, n.d.e; Tisdall, n.d.d; Morris, n.d.; n.a., n.d.b; Tisdall, n.d.e.). The general orientation fits the other associations throughout the country. Museums throughout the country remain extant. Many small and one travelling museum devoted to creationism.
In the Canadian cultural context, creationism, often, means Christian forms of creationism with an emphasis on the vast majority of the nation identifying as Christian – mostly Roman Catholic Christian or Protestant Christian. We have the Creation Research Museum of Ontario (2019) out of Baptist Goodwood Church in Cornwall, Ontario run by Martin Legermaat with support from John Mackay who is the head of Creation Research (2019). There’s the Big Valley Creation Science Museum. Its curator is described by Bobbin, “Here you will meet Harry Nibourg, the charismatic owner. He used to be an oil field worker operating a gas well out of Sylvan Lake, and is now retired to run his museum full time. In 2017, he was elected to sit on the Big Valley village council. He’s an engaging person, extremely approachable and very keen to share his knowledge on all topics related to Creation Science” (2018). It is located in Big Valley, Alberta.
Creation Truth Ministries (2019a) stands to defend “the authority of the Bible starting in Genesis… enable believers to defend their faith in an increasingly secular age… fill a void in the Christian church that exists concerning this area.” Based out of Red Deer, Alberta, the Creation Truth Ministries travels and functions on this basis providing 3-day seminars, multimedia presentation, Vacation Bible Schools, and Christian camps for kids and children (Ibid.). Its statement of faith:
The scientific aspects of creation are important, but are secondary in importance to the proclamation of the Gospel of Jesus Christ as Sovereign, Creator, Redeemer and Judge.
The doctrines of Creator and Creation cannot ultimately be divorced from the Gospel of Jesus Christ.
The 66 books of the Bible are the written Word of God. The Bible is divinely inspired and inerrant throughout. Its assertions are factually true in all the original autographs. It is the supreme authority, not only in all matters of faith and conduct, but in everything it teaches…
…The account of origins presented in Genesis is a simple but factual presentation of actual events and therefore provides a reliable framework for scientific research into the question of the origin and history of life, mankind, the Earth and the universe.
The various original life forms (kinds), including mankind, were made by direct creative acts of God. The living descendants of any of the original kinds (apart from man) may represent more than one species today (as defined by humans), reflecting the genetic potential within the original kind. Only limited biological changes (including mutational deterioration) have occurred naturally within each kind since Creation.
The great Flood of Genesis was an actual historic event, worldwide (global) in its extent and effect.
The special creation of Adam (the first man) and Eve (the first woman)…
…Jesus Christ rose bodily from the dead, ascended to Heaven, is currently seated at the right hand of God the Father, and shall return in like manner to this Earth as Judge of the living and the dead…
…Scripture teaches a recent origin for man and the whole creation.
The days in Genesis do not correspond to geologic ages, but are six [6] consecutive twenty-four [24] hour days of Creation.
The Noachian Flood was a significant geological event and much (but not all) fossiliferous sediment originated at that time.
The ‘gap’ theory has no basis in Scripture.
The view, commonly used to evade the implications or the authority of Biblical teaching, that knowledge and/or truth may be divided into ‘secular’ and ‘religious’, is rejected.(Creation Truth Ministries, 2019b)
The Creation Truth Ministries exists to minister to the public in what the founders and managers consider the truth of the artificer of the universe, in which the Bible represents the foundational truth to the entirety of reality. They have museum exhibits and a virtual tour, a book about dragons, a pot found in coal, and a hammer in cretaceous rock (Creation Truth Ministries, 2019c; Creation Truth Ministries, 2019d; Creation Truth Ministries, 2019f). Likewise, they see the modern period as a secular age and evolution as fundamentally atheistic (Creation Truth Ministries, 2019e).
Further than the Creation Discovery Centre out of Alberta run by Larry Dye (2019), one can find the Creation Truth Ministries (Secrets of Creation Travelling Museum) out of Alberta run by Vance Nelson and associated with the Alberta Home Education Association Convention (2019), and the Museum of Creation out of Manitoba run by John Feakes and Linda Feakes (2019) in the basement of the New Life Sancutary Church and maintains association with the Canadian National Baptist Convention.
Another group is the International Creation Science Special Interest Group (n.d.a) formed by Ian Juby out of Mensa International and due to membership in Mensa Canada with the explicit “intention… to provide a means for the gathering together of intellectuals (specifically members of Mensa) with a common interest in the sciences and philosophies supporting special Creation and refuting Evolutionism” (International Creation Science Special Interest Group, n.d.a). They have an explicit mention of the non-partisan nature of Mensa International on the subject matter (Ibid.). Once more, the communities of creationists in Canada remain open and honest in terms of the beliefs held by them and endorsed by their organizations — all aboveboard in this regard:
The Universe, time, space, earth, and life was created with purpose, Ex Nihilo, by a Creator named by name as Jesus Christ (John 1:1–6), in a literal six days, roughly 6,000 years ago, as documented in the book of Genesis in the Holy Bible. That there was a catastrophic, global flood (genesis 7:11), which submerged the entire planet and destroyed all life that breathes, except for a scarce few saved on board a very large boat better known as the “Ark” of Noah. That stellar, planetary and biological macroevolution, as scientific theories, are based solely on blind faith and as such, these theories are scientifically invalid.
(International Creation Science Special Interest Group, n.d.c)
Ian Juby, a member of Mensa since 1994, discovered the Mensa International social interest groups and decided to request and create one for creation science through Mensa International (International Creation Science Special Interest Group, n.d.b). The International Creation Science Special Interest Group formed out of this interest with memberships of Dr. G. Charles Jackson who is a lifetime member of Mensa, David Harris who is a member of Mensa, and Steve Edwards who is a member of Mensa, and another unmentioned person comprising the original “fab five” (Ibid.).
They have a few articles, which appeared to end in the latter half of 2005 only a few years after the social interest group began (Juby, 2005aa: Juby, 2005ab; Jackson; 2005a; Jackson, 2005b). Joseph Wilson (2007) reported on the Canadian Christian College and its invitations of Australian creationist Tas Walker, as a note on the invitations to seemingly friendly territory for creationists on Christian university and college campuses throughout Canada to indicate the religious undercurrent of creationism. Some humanists can be found in the most unlikely of people, as in the case of one of the sons of Professor Michael Behe, who founded the idea of irreducible complexity, named Leo Behe (Shaffer, 2011).
He did an interview with Ryan Shaffer for the flagship publication of the American Humanist Association entitled The Humanist (Ibid.). One cannot use Leo Behe as an example of somehow disproof or evidence against intelligent design, but, in a way, provide a window into the nature of belief and non-belief in some religious strictures in youth and the impact of proper science education of the young in terms of an increase in intellectual sophistication about the nature of the world towards a more comprehensive naturalistic framework (Ibid.). One should note Professor Behe, of Intelligent Design, and young earth creationism stand at odds, and in knowing publics, with one another (Lyons, 2008). Answers in Genesis (2019c) describes the splits between the communities of young earth creationists – themselves – and the Intelligent Design movement. Denis O. Lamoureux advocates theistic evolution after time as a young earth creationist (RationalWiki, 2018c; Lamoureux, 2019).
People with similar ideological commitments can band together and then work on common projects in spite of minor differences at times. Indeed, the nature of the variety of creationist movements means the different ways in which the common projects remain the maintenance of theological beliefs – which they have a right to – and the imposition of this in the science classroom as a seeming preventative measure. Not as well-funded or as well-organized, but present, nonetheless.
Institutions of Higher Learning: Higher From What, Learning From Who?
God is by definition the holder of all possible knowledge, it would be impossible for him to have faith in anything. Faith, then, is built upon ignorance and hope.
Steve Allen
And if you have a sacred text that tells you how the world began or what the relationship is between this sky-god and you, it does curtail your curiosity, it cuts off a source of wonder.
Ian McEwan
Justice is never given; it is exacted and the struggle must be continuous for freedom is never a final fact, but a continuing evolving process to higher and higher levels of human, social, economic, political and religious relationship.
Philip Randolph
A child is not a Christian child, not a Muslim child, but a child of Christian parents or a child of Muslim parents. This latter nomenclature, by the way, would be an excellent piece of consciousness-raising for the children themselves. A child who is told she is a ‘child of Muslim parents’ will immediately realize that religion is something for her to choose -or reject- when she becomes old enough to do so.
Carolyn Porco
For a thousand years, the Bible was almost the only book people read, if they could read at all. The stories that were officially told and portrayed were Biblical and religious stories. That other fount of Western civilization as we know it today — the Greek classics — went largely unknown until the Renaissance. For our purposes, there’s a noteworthy difference between these two literatures: in the Bible people are hardly ever said to be mad as such, whereas in Greek drama they go off their rockers with alarming frequency. It was the rediscovery of the classics that stimulated the long procession of literary madpeople of the past four hundred years.
Margaret Atwood
The problem with theology and religion in general: it was designed to answer questions via making up stuff that were not yet answerable throughout history by actual understanding of how the world worked.
Religion has been and is a comfort. It has been a means of exercising social control and concentrating power. It contains a lot of guesses about the nature of things that have turned out, as we have learned more, not to be true.
It does not mean that you have to throw out the entire exercise. Because, to some extent, theologizing and building religions. That is practicing philosophy. It is just that philosophy, especially with it is theological, eventually turns out to be disproven…
…Religion is a tool of its era. Each type of religion is a tool of its era to support or provide mental buttressing and societal buttressing for the necessary structures of that society.
But most of religions guesses about the nature of things have been wrong except in the most generous, general terms.
Rick Rosner
Christian universities and colleges throughout Canadian postsecondary education hold a non-trivial number of the possible institutional statuses of the country. Indeed, if one looks at the general dynamics of the funding and the private institutions, most remain Christian and some maintain a sizeable population of students for extended periods of time and continuing growth right into the present. These provide, within the worldview, a possibility to retain and grow one’s faith and develop a relationship with God, and maybe find a boyfriend or girlfriend who seems like husband or wife material. From the point of view of the Christian faithful within the country, one of the main issues comes from the development of a science curriculum influenced by a theology in the midst of a long history of non-science proposed as science. As to the individuals at the universities or the institutions themselves rather than the associations and the external individuals with an active written or speaker presence, or the churches and international networks supportive of them, these, too, can be catalogued for the edification or educational purposes of the interested public about the ways in which theology influences the scientific process within the nation. With some research on the internet and an investigation into the contents of the websites of the university, we can garner glimpses into the ideological commitments to creationism or not within Canadian Christian colleges and universities. If the resources exist off-site or not on the main web domain of the below-stipulated universities and colleges, or institutes, these may have evaded research and investigation. Also, the seminaries have been included in this section too.
Nonetheless, for a first instance, Crandall University, to its credit, did not have search results for creationism (2019). Same with Providence University College & Theological Seminary (2019) and Redeemer University College (2019), and Tyndale University College & Seminary (2019). Ambrose University offers “IND 287 – 1 SCIENCE AND FAITH” described as follows:
This course explores the complex relationship between science and Christian faith, with a particular focus on evolutionary biology. Topics include: models of science-faith interactions; science and religion as ways of knowing; and Christian interpretations of evolution. The bulk of the course will be spent on discussing the four main contemporary Christian perspectives: Young Earth Creationism, Old Earth Creationism, Intelligent Design, and Theistic Evolution. These perspectives will be placed in their historic and contemporary contexts, and will be compared and contrasted for their theological understandings of Creation, Fall, Flood, image, and human origins. (Ambrose University, 2019)
Burman University (2019) does not harbour it. Canadian Mennonite University (2019) invited Professor Dennis Venema from Trinity Western University as the Scientist in Residence. Venema, at the time, stated, “I’m thrilled to be invited to be the Scientist in Residence at CMU for 2019. I think it’s a wonderful opportunity for students, and I am honoured to join a prestigious group of prior participants… I hope that these conversations can help students along the path to embracing both God’s word and God’s world as a source of reliable revelation to us” (Ibid.). Venema defends the view of evolutionary theory within a framework of “evolutionary creationism,” which appears more a terminologically diplomatic stance than evolution via natural selection or the code language within some religious commentary as things like or almost identical to “atheistic evolution” or “atheistic evolutionism” (Venema, 2018b; Apologetics Canada, 2019; The Canadian Scientific and Christian Affiliation, 2019; Gauger, 2018). He provides education on the range of religious views on offer with a more enticing one directed at evolution via natural selection (The Canadian Scientific and Christian Affiliation, 2016). The Canadian Scientific and Christian Affiliation provides a space for countering some of the young earth geologist and young earth creationist viewpoints, as with the advertisement of the Dr. Jonathan Baker’s lecture (2014), or in pamphlets produced on geological (and other) sciences (2017).
He works in a tough area within a community not necessarily accepting of the evolution via natural selection view of human beings with a preference for special creation, creationism, or intelligent design (Trinity Western University, 2019a). Much of the problems post-genetics as a proper discipline of scientific study and the discovery of evolution via natural selection comes from the evangelical Christian communities’ sub-cultures who insist on a literal and, hence, fundamentalist interpretation or reading of their scriptures or purported holy texts. Another small item of note. Other universities have writers in residence. A Mennonite university hosts a scientist in residence (Ibid.). Science becomes the abnorm rather than the norm. The King’s University contains one reference in the search results within a past conference (2019). However, this may be a reference to “creation” rather than “creationism” as creation and more “creation” speaking to the theological interpretations of genesis without an attempt at an explicit scientific justification of mythology.
By far, the largest number of references to “creationism” came from the largest Christian, and evangelical Christian, university in the country located in Langley, British Columbia, Canada called Trinity Western University, which, given its proximity and student body population compared to the local town, makes Fort Langley – in one framing – and Trinity Western University the heart of fundamentalist evangelical Christianity in Canada. Trinity Western University teaches a “SCS 503 – Creationism & Christainity [sic] (Korean)” course and a “SCS 691 – Creationism Field Trip” course (2019b; 2019c). They hosted (2019d) a lecture on Stephen Hawking, science, and creation, as stated:
In light of Steven Hawking’s theories, is there enough reason for theists to believe in the existence of God and the creation of the world?
This lecture will respond to Hawking’s views and reflect on the relationship between science, philosophy and theology.
Speaker: Dr. Yonghua Ge, Director of Mandarin Theology Program at ACTS Seminaries (Ibid.)
They hosted another event on evolution and young earth creationism:
All are welcome to attend, Public Lecture, hosted by TWU’s ‘Science, Faith, and Human Flourishing: Conversations in Community“ Initiative, supported by Fuller Seminary, Faculty of Natural and Applied Sciences, and the Canadian Scientific & Christian Affiliation, “Evolutionary and Young-Earth Creationism: Two Separate Lectures” (Darrel Falk, “Evolution, Creation and the God Who is Love” and Todd Wood, “The Quest: Understanding God’s Creation in Science and Scripture”) (2019e)
Dirk Büchner, Professor of Biblical Studies at Trinity Western University, states an expertise in “Hebrew Bible / Old Testament, Hebrew, Aramaic and Syriac (grammar and syntax), Hellenistic Greek (grammar and lexicography), The Septuagint. Of more popular interest: The Bible and Social Justice, and Creationism, Scientism and the Bible: why there should be no conflict between mainstream science and Christian faith” (Trinity Western University, 2019f). Professor Büchner holds an expert status in “creationism” (Ibid.). A non-conflict between mainstream science and the Christian faith would mean the significantly reduced status of the intervention of the divine in the ordinary life of Christians. He remains one locus of creationism in the Trinity Western University environment. Dr. Paul Yang’s biography states, “Paul Yang has over twenty years teaching experience, lecturing on physics and physics education, as well as Christian worldview and creationism. He has served as the director of the Vancouver Institute for Evangelical Wordlview [Sic] as well as the Director of the Christian” (Trinity Western University, 2019g). Yang holds memberships or affiliations with the American Scientific Affiliation (2019), Creation Research Society (2019), and Korea Association of Creation Research (2019). Dr. Alister McGrath and Dr. Michael Shermer had a dialogue moderated by a panel with Paul Chamberlain, Ph.D., Jaime Palmer-Hague, Ph.D., and Myron Penner, Ph.D. in 2017 at Trinity Western University.
All exist as probably Christian front organizations with the pretense as scientific and Christian organizations. One can see the patterns repeat themselves over and over again. Christian ‘science’ amounts to creationism, as noted before. Yang, with more than 20 years, exists as a pillar of creationist teaching, thinking, and researching within Canada and at Trinity Western University. The American Scientific Affiliation (2019) states, “Two things unite the members of the ASA… belief in orthodox Christianity, as defined by the Apostles’ and Nicene creeds, which can be read in full here… a commitment to mainstream science, that is, any subject on which there is a clear scientific consensus.” Creation Science in Korea (2019) states, “The Creation Research Society is a professional organization of trained scientists and interested laypersons who are firmly committed to scientific special creation. The Society was organized in 1963 by a committee of ten like-minded scientists, and has grown into an organization with worldwide membership.” The Korea Association of Creation Research (2019) states, ‘Our vision is to restore ‘biblical creation faith’ and to spread the gospel of Jesus Christ to all nations.’
The seminaries across the country harbour differing levels of this, too. Taylor College and Seminary (2019) does not reference it. Canadian Reformed Theological Seminary (2019) does not state anything about it. St. Peter’s Seminary (2019) says nothing about it. Master’s College and Seminary (2019) states nothing about it. Toronto School of Theology (2019) talks a lot about “creation” without specific mention of creationism, in which the general framework functions around the origins and not the formal religious view of creationism. St. Mark’s College (2019) does not have reference to creationism. Summit Pacific College (2019) succeeds to not reference it. Centre for Christian Studies (2019) does not talk about it. CAREY Theological College (2019) does not speak of it. Also, Queen’s College Faculty of Theology (2019) did not write about it. Regis College: The Jesuit School of Theology in Canada (2019) did not have any statements about it. Heritage College & Seminary (2019) does not seem to speak to it. St. Philip’s Seminary (2019) appears to have no references to it. Emmanuel College (2019) states nothing about it. Knox College (2019) does not talk to it. Concordia Lutheran Seminary (2019) does not write about it. Acadia Divinity College (2019) does not reference creationism. St. Augustine’s Seminary of Toronto (2019) does not talk about creationism. Wycliffe College (2019; Taylor, 2017) has many references to “creation” with one specific mention by Glen Taylor about creationism. Toronto Baptist Seminary & Bible College (2019) does talk about creationism.[1]
These seminaries, colleges, and universities represent some of the more elite and academic manifestations of creationism within Canadian society. While, at the same time, we can note the lack of a creationist foothold in several, even most, of the institutions of higher learning for the Christians of several denominations throughout Canadian postsecondary. Some other creationists include: Andrew A. Snelling, Carl Wieland, Duane Gish, Frank Lewis Marsh, George McCready Price, Harold W. Clark, Henry M. Morris, John Baumgardner, John C. Sanford, John C. Whitcomb, John D. Morris, John Hartnett, Kurt Wise, Larry Vardiman, Marcus R. Ross, Paul Nelson, Raymond Vahan Damadian, Robert V. Gentry, Russell Humphreys, Thomas G. Barnes, Walt Brown, Paul Gosselin, Julien Perreault, André Eggen, Ph.D., Robert E. Kofahl, Laurence Tisdall and Jason Wiles, Dr. Walt Brown, and Douglas Theobold. Other organizations, facilities, and lawsuits include Answers in Genesis (AIG), Anti-Evolution League of America, Biblical Creation Society (BCS), Caleb Foundation, Creation Ministries International (CMI), Creation Research Society (CRS), Answers in Genesis Ministries International’s Ch ristianAnswers.Net, Geoscience Research Institute, Genesis Park, Handy Dandy Evolution Refuter, Creation-Science Research Center, The Center for Scientific Creation Institute for Creation Research, Creation Research Society, Biblical Creation Society, Creation Science Movement (CSM), and Geoscience Research Institute (GRI), and Institute for Creation Research (ICR), Hendren v. Campbell (1977), McLean v. Arkansas (1982), Edwards v. Aguillard (1987), and Webster v. New Lenox School District (1990).
Subsumed Autonomy: Motivated True Believers Fighting for the One Correct, Right, Righteous, and True Religion
After a lot of reading, and research, I realized I didn’t have any secret channel picking up secret messages from God or anyone else. That voice in my head was my own.
Greydon Square
The pens sharpen – Islamophobia! No such thing. Primitive Middle Eastern religions (and most others) are much the same – Islam, Christianity and Judaism all define themselves through disgust for women’s bodies.
Polly Toynbee
Evolution is the fundamental idea in all of life science, in all of biology. It’s like, it’s very much analogous to trying to do geology without believing in tectonic plates. You’re just not gonna get the right answer. Your whole world is just gonna be — a mystery. Instead of an exciting place.
Bill Nye
It’s like those Christians that say that if there wasn’t a God they’d be out there robbing, raping, and murdering folks. If that’s true, and the only reason they aren’t out committing crimes is because they’re afraid to go to hell, then they aren’t really good people.
Wrath James White
I condemn false prophets, I condemn the effort to take away the power of rational decision, to drain people of their free will — and a hell of a lot of money in the bargain. Religions vary in their degree of idiocy, but I reject them all. For most people, religion is nothing more than a substitute for a malfunctioning brain.
Gene Roddenberry
Religion, by its very nature as an untestable belief in undetectable beings and an unknowable afterlife, disables our reality checks. It ends the conversation. It cuts off inquiry: not only factual inquiry, but moral inquiry. Because God’s law trumps human law, people who think they’re obeying God can easily get cut off from their own moral instincts. And these moral contortions don’t always lie in the realm of theological game-playing. They can have real-world consequences: from genocide to infanticide, from honor killings to abandoned gay children, from burned witches to battered wives to blown-up buildings.
Greta Christina
Apart from the associations, the museums, the universities, the colleges, and the seminaries, another category for open investigation remains the individuals who adhere to a creationist ideology throughout the world, in which the more prominent garner reputations and by doing so respectability and stature, and thus benefits, within the communities of faith. Duly noting, all efforts at isomorphizing scripture and science remain theological at base and, hence, religious in nature, and so appealing to the more sophisticated and literate amongst the populations of the religious.
An important member of the skeptic and writing/blogging community in Canada remains Professor Laurence A. Moran who speaks with authority against numerous faith-based claims and premises of the creationists in Canadian society (Farrell, 2015; Jacobsen, 2017a). America has examples of pressuring by creationists for access to research materials for fundamentally incorrect theories. Andrew Snelling, Christian creationist geologist, wanted to collect rocks from the Grand Canyon National Park (Reilly, 2017; Wartman, 2017). Snelling said, “I am gratified that the Grand Canyon research staff have recognized the quality and integrity of my proposed research project and issued the desired research permits so that I can collect rock samples in the park, perform the planned testing of them, and openly report the results for the benefit of all” (Wartman, 2017).
We need individuals like Moran to prevent the instances of creationism, or to fight on behalf of the public for proper science education and scientifically literate policymaking (CBC News, 2009), as happened with Goodyear under former prime minister Stephen Harper. We can see the continued attempts to “overturn evolution” fail at periodic rates with Professor Michael Behe earning a powerful critique from John Jay College Professor Nathan H. Lents, Washington University Professor S. Joshua Swamidass, and Michigan State Professor Richard E. Lenski (The City University of New York, 2019). The article from CUNY (Ibid.) states:
Lents and his colleagues discredit Behe in elaborate detail, noting that he’s ‘selective’ in his examples and ignores evidence contradicting his theories. Modern evolutionary theory, the authors write, ‘provides a coherent set of processes — mutation, recombination, drift, and selection — that can be observed in the laboratory and modeled mathematically and are consistent with the fossil record and comparative genomics.’ In contrast, ‘Behe’s assertion that ‘purposeful design’ comes from an influx of new genetic information cannot be tested through science’…
…Behe is known for the notion of “irreducible complexity.” He argues that “some biomolecular structures could not have evolved because their functionality requires interacting parts, the removal of any one of which renders the entire apparatus defective,” according to the Science article. But Lents and his co-authors explain that “irreducible complexity” is refuted by the evolutionary process of exaptation, in which “the loss of one function can lead to gain of another.”
Whales, for example, “lost their ability to walk on land as their front limbs evolved into flippers,” but flippers “proved advantageous in the long run.” Nature’s retooling of a biomolecular structure for a new purpose can lead to “the false impression of irreducible complexity.”
Of course, evolutionary theory has been challenged by non-scientific arguments since Charles Darwin published Origin of the Species in 1859. Darwin Devolves continues this pseudoscientific tradition. (Ibid.)
Rather direct and frank, also overall, we can find the general issue of full arguments and a complete accounting of the evidence rather than selective targeting of some of the evidence as somehow destructive of the entire edifice of evolution via natural selection. The relation between religion and politics must be maintained in the conversations on creationism in Canada because of the intimate relation at present and in the past. Historical precedents exist for the instantiation of religion into the political dialogue because of the open positions of public officials who can set policy or inform the tone of policy in educational contexts as public representatives [Ed. As the next section will explore].
Calgary YouTube personality Paul Ens attempted to attend the homeschooling conference (Michelin, 2018). Unfortunately, he was not permitted to attend the conference while others with sympathetic ties to creationist educational movements earned speaker status. In Manitoba, evolution is included in the grade 12 biology curriculum, and the grade 11 topics in science curriculum. Both classes are optional science electives for high school students. The theory is not included in science curriculums for the grades prior. The province does not make alternative viewpoints on origins a mandatory classroom science topic.
Michelin said, “Helen Beach of the Atheist Society of Calgary, said she was among those who had registered for the Alberta Home Education Association Conference, but was prevented from attending it last weekend by organizers… Dr. Jim Linville, professor of Religious Studies at U of Lethbridge, was also told he wouldn’t be admitted… Ens said he received an email from Alberta Home Education Association president Patty Marler, denying him access to the conference” (Ibid.). Some broadcasting groups, like The Good News Broadcasting Association of Canada can engage in discussions on creationism while, weirdly, talking about marijuana and science (2019). On the other hand, some of the most prominent creationists receive invitation to home schooling conventions, e.g., Ken Ham in Alberta to the Red Deer Alberta Home Education Association convention or the “contentious reality TV couple Bob and Michelle Duggar” by the same association (Kaufmann, 2017). CBC Radio (Ibid.) reported, “‘Our government expects all students to learn from the same Alberta curriculum that prepares all students for success,’ Alberta’s education minister David Eggen said in a statement sent to The Current. But Judy Arnall, president of the Alberta Home Education Parents Society, says that’s not actually the case. ‘According to Alberta, homeschoolers have the right to teach their children any curriculum they want,’” including creationism, presumably. The estimated number of home-schooled children in Alberta comes to 11,600 (Kaufmann, 2017), circa 2017.
Nonetheless, individuals behind some of the national and local Canadian problems of the proliferation of pseudoscience come in the form of the founders of groups or who take on replicated monikers of mainstream science popularizers within North American in general, but fit to print for the Canadian sensibilities and culture in some fundamentalist Christian communities. Larry Dye “the Creation Guy” stealing the theme name, and twisting the original, from Bill Nye “the Science Guy” with a defunct main website circa 2018, who founded the Creation Bible Center (CreationWiki, 2018; CreationWiki, 2016). Edgar Nernberg, somewhat known creationist, happened to find a 60,000,000-year-old fossil (Feltman, 2015; Holpuch, 2015; Platt, 2015). His case is among the more ironic (CBC News, 2015).
Other cases of the more sophisticated and newer brands of Christianity with a similar theology, but more evolutionary biology – proper – incorporated into them exist in some of the heart of parts of evangelical Christianity in Canada. Professor Dennis Venema of Trinity Western University and his colleague Dave Navarro (Pastor, South Langley Church) continued a conversation on something entitled “evolutionary creation,” not “creation science” or “intelligent design” as Venema’s orientation at Trinity Western University continues to focus on the ways in which the evolutionary science can mix with a more nuanced and informed Christian theological worldview within the Evangelical tradition (Venema & Navarro, 2019; Navarro, 2019). One can doubt the fundamental claim, not in the Bible but, about the Bible as the holy God-breathed or divinely inspired book of the creator of the cosmos, but one can understand the doubt about the base claim about the veracity of the Bible leading to doubt about the contents and claims in the Bible – fundamental and derivative.
For many, and an increasing number in this country, this becomes a non-starter and, therefore, the biblical hermeneutics and textual analysis do not speak to the nature of the world or provide value in a descriptive capacity about the nature of nature, including the evolution to and origin of human beings and other animals. In the conversation, they make a marked distinction between some of the lecture or sermon types. Some for the secular and some for the congregants, by implication (Ibid.). The argument is equipping followers of Jesus, Christians, with hermeneutics and Genesis in a proper understanding can help them keep and maintain the faith (Ibid.). Intriguingly, and astutely, Navarro states, “I had always suspected that we should be reading Genesis as something other than modern Western historiography, but I didn’t know what! But seeing the similarities between Genesis and Enuma Elish, Gilgamesh, and Atra-Hasis made it clear that Genesis is an Ancient Near Eastern document, and speaks in Ancient Near Eastern frameworks of reality. It gave me permission to read the text differently” (Ibid.).
Even notions of the Imago Dei, the creation in the image of God may hold little weight to them, whether quoting John 1:1 or Genesis 1:27. John 1:1 states, “In the beginning was the Word, and the Word was with God, and the Word was God” (The Bible: New International Version, 2019a). Genesis 1:27 says, “So God created human beings in his own image. In the image of God he created them; male and female he created them” (The Bible: New International Version, 2019b). Venema, almost alone, presents a bulwark against creationism and intelligent design, as he moved away from intelligent design in the past.
Intelligent design tends to rest on two principles of irreducible complexity and specified complexity from Professor Michael Behe and Dr. William Dembski, respectively (Beckwith, 2009; New World Encyclopedia, 2018). Some of the core foundations in literature happened in 1802 with William Paley’s Natural Theology, Michael Denton’s 1985 book entitled Evolution: A Theory in Crisis, and Philip Johnson’s Darwin on Trial from 1991 (Wieland, n.d.d). Philip Johnson noted Christianity as the foundation of intelligent design in the “Reclaiming America for Christ Conference” in 1999:
I have built an intellectual movement in the universities and churches that we call “The Wedge,” which is devoted to scholarship and writing that furthers this program of questioning the materialistic basis of science.
…
In summary, we have to educate our young people; we have to give them the armor they need. We have to think about how we’re going on the offensive rather than staying on the defensive. And above all, we have to come out to the culture with the view that we are the ones who really stand for freedom of thought. You see, we don’t have to fear freedom of thought because good thinking done in the right way will eventually lead back to the Church, to the truth-the truth that sets people free, even if it goes through a couple of detours on the way. And so we’re the ones that stand for good science, objective reasoning, assumptions on the table, a high level of education, and freedom of conscience to think as we are capable of thinking. That’s what America stands for, and that’s something we stand for, and that’s something the Christian Church and the Christian Gospel stand for-the truth that makes you free. Let’s recapture that, while we’re recapturing America.
Intelligent design breaks into two streams (McDowell, 2016). Dembski stated one comes from the information-theoretic components (Ibid.). Another comes from the molecular biology parts (Ibid.). The information can be seen in the notion of specified complexity of Dr. William Dembski. The molecular biology can be seen in the irreducible complexity of Professor Michael Behe. The Evolutionary Informatics Lab represents the information-theoretic side while the Biologic Institute and Bio-Complexity, a journal, represent the molecular biology portion. Batemann and Moran-Ellis quote Behe:
By irreducible complexity I mean a single system which is composed of several interacting parts that contribute to the basic function, and where the removal of any one of the parts causes the system to effectively cease functioning. An irreducibly complex system cannot be produced gradually by slight, successive modifications of a precursor system, since any precursor to an irreducibly complex system is by definition non-functional. (2007)
This represents the fundamental idea of irreducible complexity in accordance with the description of the founder of it. The other founded by Dembski in the form of specified complexity or complex specified information describes itself, as a form of information with specificity and complexity rather than specificity & simplicity or generality & complexity. Dembski sees attacks against the intelligent design community from two sides:
By contrast, the opposition to ID in the church is large.
On the one hand, there are the theistic evolutionists, who largely control the CCCU schools (Council for Christian Colleges and Universities), and who want to see ID destroyed in the worst possible way — — as far as they’re concerned, ID is bad science and bad religion.
And then there are the young-earth creationists, who were friendly to ID in the early 2000s, until they realized that ID was not going to serve as a stalking horse for their literalistic interpretation of Genesis. After that, the young-earth community largely turned away from ID, if not overtly, then by essentially downplaying ID in favor of anything that supported a young earth.
The Noah’s Ark theme park in Kentucky is a case in point. What an embarrassment and waste of money. I’ve recently addressed the fundamentalism that I hold responsible for this sorry state of affairs. (McDowell, 2016)
Professor Behe’s department stands apart from him:
The faculty in the Department of Biological Sciences is committed to the highest standards of scientific integrity and academic function. This commitment carries with it unwavering support for academic freedom and the free exchange of ideas. It also demands the utmost respect for the scientific method, integrity in the conduct of research, and recognition that the validity of any scientific model comes only as a result of rational hypothesis testing, sound experimentation, and findings that can be replicated by others. The department faculty, then, are unequivocal in their support of evolutionary theory, which has its roots in the seminal work of Charles Darwin and has been supported by findings accumulated over 140 years. The sole dissenter from this position, Prof. Michael Behe, is a well-known proponent of “intelligent design.” While we respect Prof. Behe’s right to express his views, they are his alone and are in no way endorsed by the department. It is our collective position that intelligent design has no basis in science, has not been tested experimentally, and should not be regarded as scientific. (Lehigh University, 2019)
Some of the members of the movement distanced themselves from it. For example, Dembski in a reflection on the state of intelligent design as a movement stated:
As someone no longer active in the field but still to some extent watching from the sidelines, I gave my impressions in the interview about the successes and failures of the ID movement.
The reaction to that interview was understandably mixed (I was trying to be provocative), but it got me thinking that I really am retired from ID. I no longer work in the area. Moreover, the camaraderie I once experienced with colleagues and friends in the movement has largely dwindled.
I’m not talking about any falling out. It’s simply that my life and interests have moved on. It’s as though ID was a season of my life and that season has passed. Earlier this month (September 10, 2016) I therefore resigned my formal associations with the ID community, including my Discovery Institute fellowship of 20 years.
The one association I’m keeping is with Bob Marks’s Evolutionary Informatics Lab, but I see the work of that lab as more general than intelligent design, focusing on information-theoretic methods that apply widely and which I intend to apply in other contexts, especially to the theory of money and finance. (Ibid.)
Insofar as I can discern, the Bible represents the theological ground of Intelligent Design; Paley represents the historical father of Intelligent Design; Johnson represents the legal and cultural father of Intelligent Design; Behe represents the molecular biology father of Intelligent Design; and, Dembski represents the information-theoretic and philosophical father of Intelligent Design. All intelligent and educated men of their time, and bound to beliefs of a previous one. A world of more faith, magic, mystery, and male authority. The Director of the Discovery Institute is Dr. Stephen C. Meyer in the United States; the institute was founded by Bruce Chapman (Discovery Institute, n.d.). Other highly involved individuals include several, as follows:
…microbiologist Scott Minnich at the University of Idaho, biologist Paul Chien at the University of San Francisco, quantum chemist Henry Schaefer at the University of Georgia, geneticist Norman Nevin (emeritus) at Queen’s University of Belfast, mathematician Granville Sewell at the University of Texas, El Paso, and medical geneticist Michael Denton. Research centers for intelligent design include the Evolutionary Informatics Lab, led by Robert Marks, Distinguished Professor of Engineering at Baylor University; and the Biologic Institute, led by molecular biologist Douglas Axe, formerly a research scientist at the University of Cambridge, the Cambridge Medical Research Council Centre, and the Babraham Institute in Cambridge.(Ibid.)
Intelligent Design does have some conversation in Canadian Christian communities. However, some leave the movement, as with Venema. Looking into some of the dynamics of the ways in which the phraseology exists in some of the conversations or dialogues in Canadian culture, if we look at some almost journal entries in writing to the public about an “evolving faith,” we can see the notion of evolution of a faith as an attenuation or weakening of a religious worldview in some persons of faith, which may be the source of the strong fundamentalist and literalist interpretations of the Christian scriptures by some creationists some of the time (Chiu, 2015). Bearing in mind, the entire edifice rests on a flimsy claim as to the divine inspiration and inerrancy of a collection of books with an emphasis on one book in the collection entitled the Book of Genesis.
As one can see in the above-mentioned statements about William Dembski – “I believe God created the world for a purpose. The Designer of intelligent design is, ultimately, the Christian God” (Environment and Ecology, 2019), the general tenor of the argument becomes the quotes as the argument, the smoking pistols as seen extensively with the Creation Science Association of BC, rather than a point of individual appraisal of the cultural status of a field in the case of Dembski rather than a knockdown against intelligent design or showing the researchers of intelligent design as, ultimately, aiming for or following the “Christian God,” but many do follow it and the original aim in accordance with the statements of one of the founders becomes opening a scientific landscape for a religious worldview. Religion is politics. In this sense, where religion is proposed as personal, the personal became political (again), with the political representative of the all-encompassing for oneself – fair enough – and others – unfair enough.
To one who does not accept the authority of scripture or quotes as evidence for or against the theoretical framework or hypothesis of evolution, a purported holy text and quotes – in or out of context – do not suffice as reasons to accept in the evidence of evolution or not, as the evidence of evolution rests with the experimental and converging evidence from a variety of scientific disciplines. Does a god or gods write or inspire the writings of books? Hundreds exist on offer; one must study the claims about those first, then upon rejecting those prove the inspiration and veracity of this one interpretation of one religion’s texts, and then move about toppling the vast landscape of modern evidence in favour of evolution via natural selection in the proper way.
None of these get done, one can see a repetition in the talking points in several domains, and in the religious doctrines or religious constructions echoed in the halls of the associations, the museums, and the articles of the writers and speakers. Some might proclaim the creationist worldview as a scientific one and not a religious or theological position; however, look once more at the missions and the purposes of the organizations, their foundations come from one interpretation of the Christian faith or religion and, thus, sit upon a bedrock of philosophical creationism, religion, and theology.
One can respect the greater honesty in title than “creation science” found in much of the other spokespeople for the religious movement known as creationism causing socio-political controversy. Another individual in Canada, akin to Dye, as a youth outreach pastor, we can find the Ian Juby website, as a devoted creationist web domain (2019a). There exists a reasonably large compilation of creation videos (Juby, 2019e). Juby is the President of CORE Ottawa, Citizens for Origins Research and Education, the Director of the Creation Science Museum of Canada, a member of Mensa, and, unfortunately, Mensa International caved or inattentively created the International Creation Science Special Interest Group for Mensans (Juby, 2019c), as discussed briefly earlier on organizations.
An intelligent and educated man with detailed and, unfortunately, counter-scientific views about the world. He sells DVDs including ones on the Book of Genesis and aliens, and one series entitled “The Complete Creation” (Juby, 2019b). He writes a decent amount in something called “Creation Science Notes” or creationist notes (Juby, 2015a; Juby, 2015b; Juby, 2015c; Juby, 2015d; Juby, 2015e; Juby, 2015f; Juby, 2015g; Juby, 2015h; Juby, 2015i; Juby, 2015j; Juby, 2015k; Juby, 2015l; Juby, 2015m; Juby, 2015n; Juby, 2015o; Juby, 2015p; Juby, 2015q; Juby, 2015r; Juby, 2015s; Juby, 2015t). Those went from a highly productive March through April in 2015 and then fizzled into obscurity. Some overlap with the timings of the “Research” page publications (Juby, 2015v; Juby, 2015w; Juby, 2015x; Juby, 2015y; Juby, 2015z). Most of the research publications amount to calls for help, or short calls published as blog posts.
Within the “Media Kit,” he describes in a concise fashion the worldview laid out in the creationism espoused by him; I would use “creation science” if this perspective took on the formal procedures of science and in a correct manner, bit I do not see this playing by the normal or regular rules of modern science nor do the vast majority of secular and religious scientists, including those involved in evolutionary biology – thus creationism fits better or more aptly (Juby, 2019d). Juby states:
The Creation message is a major key to evangelism in the western hemisphere. How can a person be saved, if they’ve been convinced by “science” (falsely so called) that we evolved and there is no God?…
… In fact the gospel message of Jesus Christ is invalidated if Evolution is true. The purpose of this ministry is to expose the fallacies of Evolution and proclaim the truth of both the Bible, and its young-earth Creation message. Jesus Christ and the Apostles were all young-earth Creationists, so it is completely understandable when people (especially teens) have questions about the Bible when confronted by the supposed “overwhelming evidence” of Evolution and an old earth.
The museum is the centerpiece to Ian’s lectures, providing tangible evidence of Creation. During lectures, Ian hands out genuine fossils, fossil casts and replicas, and after the lecture, people can take photographs.
- Dinosaurs are in the bible, and in the museum!
- Fossils tell the tale of the global flood of Noah
- Biology is shown in all its incredible complexity with animatronic displays
- Ancient artifacts from deep in the earth show that man has been on earth since the beginning of time
- Truly all of Creation declares the glory and character of the Lord! (Ibid.).
Noting, of course, Juby identifies himself as in the work of “Creation ministry,” which seems more appropriately as a descriptor compared to creation science, as “creation science” seems more akin to “creation ‘science’” to me (Ibid.). He does family days, sessions for children, talks on “God’s Little Creation,” uniformitarianism, Noachian flood mythology as historical fact, dinosaurs and humans, evolution, geology and the age of the Earth, as well as a guide tour of the “traveling Creation Museum” (Ibid.). Juby (2015u) covers home projects, which remain uncertain, personally, as to how to enter into a category – corresponding “Past Projects” and “Cool Stuff” webpages remain blank, empty.
Other movement leaders are Calvin Smith who direct the work of Answers in Genesis-Canada (2019b), Dennis Kraushaar as the 1st Vice-President of Creation Science of Saskatchewan Inc. and Nathan Siemens as the 2nd Vice-President of Creation Science of Saskatchewan Inc., Roger Oakland and Myrna Okland of Understand the Times, Barbara Miller and Anne-Marie Collins as camp preparers for the Creation Science of Saskatchewan Inc., Tina Bain of the Creation Science Association of Alberta, Vance Nelson who writes the Untold Secrets books, and Garry Miller as the camp director for the Creation Science of Saskatchewan Inc., Calvin Erlendson of Creation Science of Saskatchewan Inc., Dr. Gordon Wilson, Barb Churcher, John MacKay, Dr. Peter Barber at Nipawin Bible College, Laurence Tisdall and Julie Charette at Association de Science Créationniste du Québec, Shirley Dahlgren, Sandra Cheung at Creation Discovery Science Camp, Warren Smith, Alex Scharf and Velma Scharf, John Feakes, Paul Gosselin at Association de Science Créationniste du Québec, Sharon Foreman, Bryce Homes, Don Hamm, David Lashley, Dennis Siemens, David Kadylak, Dr. Thomas Sharp, Steve Lockert, Steve Lockert at Creation Science of Saskatchewan Inc., David Dombrowski and Deborah Dombrowski, Joe Boot, Marilyn Carter, Laurence Tisdall, T. A. McMahon at The Berean Call ministry, Julien Perreault, Calvin Erlendson, John Feak, John Plantz, Robert Gottselig, François Garceau at Association de Science Créationniste du Québec, Dr. Andy McIntosh, Lise Vaillancourt, Thomas Bailey and Dr. Jim Mason, Doug Wagner, Emilie Brouillet, and Jonathan Nicol (Creation Science of Saskatchewan Inc., 2019a). Other organizations include Institute for Creation Research (2019), The Emperor Has No Clothes (2019), Creation Safaris (2019), Northwest Creation Network (2019), Creation Ministries International (2019a), Creationism.Com (2019), Creation Resources Trust (2019), Creation-Evolution Headlines (2019), Logos Research Associations (2019), Revolution Against Evolution (2019), Canadian Home Education Resources devoted to creationism (2019), Reasons (2019), and one assumes more – part from repetitions.
As one can see over and over again – if one looks at the References – in the titles of the articles and organizations, there exist mistakes in the titling of the articles and the organizations, which, as an independent journalist and researcher looking at the mainstream and dependent journalists and researchers, should stop or halt as a practice because no ‘debate’ exist between creationism and evolution because evolution does not have a peer in the scientific community, in the community of professional and lay biological scientists, and, thus, cannot exist with a ‘debate’ against creationism except insofar as some mechanisms of evolution via natural selection account for some more or creationism sits at a debate table with reality or, more properly, at odds with reality. (Dubois, 2014). Although, I do not set this at the feet of Dubois, for example, as the Ken Ham and Bill Nye ‘debate’ remains a problem for the overall reportage emerging out of the cultural milieu, Dubois (Ibid.), in spite of the title, provided a good comment, “Creation Ministries International, a spinoff from Answers in Genesis-Australia, has a Canadian branch with a headquarters in Ontario, which is actively involved in outreach across Canada to promote their viewpoints to the public.”
Centre for Inquiry-Canada has covered some of the materials (CFIC, 2013; CFIC, 2014). The Associated Press provided some decent coverage on the Bill Nye and Ken Ham dialogue or presentation time, or ‘debate,’ reflecting the need for better education in the United States, especially in regards to science (2014). However, one may suspect this ‘debate’ became a point of bolstering for the true believers in creationism in Canada while convincing some fence-sitters of the necessity of proper scientific theoretical frameworks as that found in evolutionary theory. An appearance as if an important and real scientific debate can convince some who wish for conversion over time. As Ham (The Associated Press, 2014) stated, “The Bible is the word of God… I admit that’s where I start from.” The “word of God” means literal readings of the Book of Genesis and, in fact, the complete suite of the books of the Bible. Note the underbelly, one can see the in-fighting. Mehta characterizes the conflicts between the flat earthers and the creationists as groups lacking complete self-awareness (Mehta, 2019d). This amounts to one collective of fundamentalists calling another group of fundamentalists not Christian enough or too fundamentalist in their reading of Christian scriptures.
So it goes,
and on, and on,
it goes,
too.
Religion in Politics and Politics in Religion: or, Religion is Politics
God is merciful, but only if you’re a man.
Ophelia Benson
The development of the nation is intimately linked with understanding and application of science and technology by its people.
Vikram Ambalal Sarabhai
‘Respect for religion‘ has become a code phrase meaning ‘fear of religion.’ Religions, like all other ideas, deserve criticism, satire, and, yes, our fearless disrespect.
Salman Rushdie
Given cognitive vulnerabilities, it would be convenient to have an arrangement whereby reality could tell us off; and that is precisely what science is. Scientific methodology is the arrangement that allows reality to answer us back.
Rebecca Newberger Goldstein
A great swindle of our time is the assumption that science has made religion obsolete. All science has damaged is the story of Adam and Eve and the story of Jonah and the Whale. Everything else holds up pretty well, particularly lessons about fairness and gentleness. People who find those lessons irrelevant in the twentieth century are simply using science as an excuse for greed and harshness. Science has nothing to do with it, friends.
Kurt Vonnegut
There’ll be no money to keep them from being left behind — way behind. Seniors will pay. They’ll pay big time as the Republicans privatize Social Security and rob the Trust Fund to pay for the capricious war. Medicare will be curtailed and drugs will be more unaffordable. And there won’t be any money for a drug benefit because Bush will spend it all on the war. Working folks will pay through loss of job security and bargaining rights. Our grandchildren will pay through the degradation of our air and water quality. And the entire nation will pay as Bush continues to destroy civil rights, women’s rights and religious freedom in a rush to phony patriotism and to courting the messianic Pharisees of the religious right.
Pete Stark
Some attempt to bring creationist orientations into Canadian textbooks with a focus on the non-difference called “microevolution” and “macroevolution,” which one sees in religious circles and not scientific ones (Coyne, 2015). Microevolution amounts to change within a species and macroevolution to change into a new species, in which the religious creationist (probably a superfluous phrase in the vast majority of cases) denies changes into new species – as this means the creation of new “kinds” or species against God’s dictates – and accept changes within a species as in changes between parent and child but not dog into another species (Ibid.). These considerations, as stated in previous sections, influence politics, including Canadian. We live amidst a age of a rising tide and anti-science acts (Waldmann, 2017).
Torrone (2007), accurately, and more than a decade ago, noted the lack of imagination in much of the creationist works passed onto the next generations in the religious circles – as stated throughout this article about the fundamental religious bases for the creationist movements and, in fact, in accordance with the statements of the founders of the movements. With some examination, a case, at least within Canadian public life, can be made for the mainstay of the creationist movements coming from the religious traditions in this country with a focus on Christianity and some aboriginal traditions; another case may be made with the political life of the country as the conservatives, the Conservative Party of Canada, in particular, tends to produce the most creationist politicians (Canadian Press, 2007). Progressive Conservative Leader John Tory stated as such in 2007 in public statements devoid of scientific legitimacy (Ibid.). Tory, at the time (Ibid.), said, “It’s still called the theory of evolution… They teach evolution in the Ontario curriculum, but they also could teach the fact to the children that there are other theories that people have out there that are part of some Christian beliefs,” pointing to the equivocation between theory in science and within the lay public and political leadership. These form a basis alongside religious fundamentalist ideals throughout the country, where the political and the religious become synonymous.
Take, for example, former prime minister of Canada, Stephen Harper, and associates, who represented a similar worldview and voting base often at odds with the science of evolutionary theory. Nikiforuk noted the “covert” evangelicalism of the former prime minister of Canada Stephen Harper (2015). He stated:
Religion explains why Harper appointed a creationist, Gary Goodyear, as science minister in 2009; why the party employs Arthur Hamilton, as its hard-nosed lawyer (he’s an evangelical too and a member of the Christian and Missionary Alliance); why Conservative MP Wai Young would defend the government’s highly controversial spying legislation, Bill C-51, by saying it reflects the teachings of Jesus; and why Canada’s new relationship with Israel dominates what’s left of the country’s shredded foreign policy.
It also explains why Harper would abolish the role of science advisor in the federal government only to open an Office of Religious Freedom under the department of Foreign Affairs with an annual $5-million budget. Why? Because millions of suburban white evangelical Christians consider religious freedom a more vital issue than same-sex marriage or climate change.
Of approximately 30 evangelical MPs that followed Harper into power in 2006, most have stepped down for this election. One, James Lunney, even resigned from the party to run as an independent member of Parliament for Nanaimo-Alberni.
Lunney did so as he called critics of creationism “social bigots,” and railed against what he describes as “deliberate attempts to suppress a Christian worldview from professional and economic opportunity in law, medicine and academia.”
This points to, once more, the influence of religion and, in particular, evangelical Christianity’s influence on the fundamentals of the faith enforced in the social, economic, political, and science-policy domains of the nation – our dear constitutional monarchy. (Ibid.)
Some creationist politicians may feel cyberbullied (Postmedia News, 2015). Postmedia News reported, “B.C. independent MP James Lunney, who left the Conservative caucus Tuesday so he could speak out freely on his creationist views, was denied the right Wednesday to deliver in full a lengthy speech he had prepared. In a rambling address in the House of Commons, he said ‘millions’ of Canadians are being ‘gagged’ as part of a ‘concerted effort by various interests to undermine freedom of religion’” (Ibid.).
This arose after questioning the theory of evolution (Ibid.). I do not support cyberbullying of anyone for their beliefs, but I do respect humour as a tool in political and social activism as an educational tool against ideas. Lunney said, “I am tired of seeing my faith community mocked and belittled” (Ibid.). Thus pointing to the more known point of religion and personal religious beliefs as the problem and not the science, science conflicts with the religious convictions of the Hon. Lunney and others (Ibid.).
As noted earlier, or furthermore, O’Neil (2015) reported Lunney told the House of Commons that millions of Canadians feel gagged by efforts to – from his point of view – “undermine freedom of religion.” Naharnet Newsdesk (2015) stated:
A veteran Conservative MP quit Prime Minister Stephen Harper’s government Tuesday in order to freely defend his denial of evolution, claiming there is a concerted Canadian effort to stifle creationists’ views.
MP James Lunney, who was first elected to parliament in 2000, said he will sit in the House of Commons as an independent but will continue to vote with the ruling Tories.
The British Columbia MP said he took the decision to leave the party just six months before a general election in order to “defend my beliefs and the concerns of my faith community.”
He pointed to an alleged plot that reaches into the “senior levels” of Canadian politics seeking “to suppress a Christian world-view,” and criticized the media for provoking a “firestorm of criticism and condemnation.”
A more small-time politician, Dr. Darrell Furgason, ran for public office in Chilliwack, British Columbia, Canada (Henderson, 2018). Furgason lectured at Trinity Western University and earned a Ph.D. in Religious Studies (Ibid.). Dr. Furgason claims inclusivity for all while ignoring standard protocol in science, i.e., asserting religious views in written work, “Theistic evolution is a wrong view of Genesis, as well as history, and biology. Adam & Eve were real people….who lived in real history….around 6000 years ago” (Ibid.). He believes no Christian extremists exist in Canada (Lehn, 2019).
Mang, back in 2009, described some of the religious influence on the political landscape of Canada. The statements of “God bless Canada” at the ends of Harper’s speeches, the alignment of Roman Catholic Christianity with the conservatives and of the Protestant Christians with the liberals, and the lack of religion or the non-religious affiliated associated with the New Democratic Party or the NDP (Ibid.). Evangelical Christians identify with socially conservative values more often and, therefore, identify with and vote for the conservative candidates in local ridings or in federal elections (Ibid). Even so, the laity and the hierarchs of the Catholic Church can differ on some fundamental moral questions of the modern period for them with the Pope issuing, or popes writing, encyclicals on abortion and contraception for espousal by the religious leaders in the bishops and priests while being rejected by the lay Catholic public (Ibid.).
This may explain the support for the liberals by many of the Catholic voters of Canadian society (Ibid.). One of the dividing issues, according to Mang, came in the form of the same-sex marriage question because of the importance seen in the religious concept of the “sanctity of marriage” with the sanctity intended only or solely for heterosexual couples (Ibid.). Mang (Ibid.) stated, “But times could be changing. Current polls suggest that the Conservatives are in majority territory while Liberal support, once steady and predictable, is dropping precipitously. The Conservatives invoke god when delivering speeches, hire political staff such as the Prime Minister’s Deputy Chief of Staff, Darrel Reid, who denounced abortion and same-sex marriage while president of Focus on the Family in Canada, and pander to myriad religious communities. However, they have attempted to place a veil over a level of religiosity that makes the majority of Canadians squeamish” (Focus on the Family, 2019; Mang, 2009).
Press Progress (2018d) spoke to the far-right rallies of Doug Ford who wanted to “celebrate” the new social conservative agenda for the country. Some point out the direct attempts for a transformation of the society into more socially conservative directions with the work to change policy in that direction (Gagné, 2019). The Christian right with an intent or desire to teach creationism or intelligent design in the schools (Ibid; The Conversation, 2019). A top creationist was invited as a speaker at a convention in Alberta (CBC News, 2017b). In the meantime, Canadians continue with non-sense around purported miracles of white men in modern garb and selling ancient superstitions (Carter, 2016).
Gurpreet Singh (2019) spoke to the urgent need to defeat some of the more egregious cases of science denialism in the political realm. He, immediately, directed attention to ‘skepticism’ on the part of Conservative Party of Canada Leader Andrew Scheer about the Canada Food Guide (Kirkup, 2019; Government of Canada, 2019). Singh (2019) said, “Scheer recently told dairy farmers in Saskatoon that the food guide was ‘ideologically driven by people who have a philosophical perspective and a bias against certain types of healthy food products’… Scheer’s statement clearly shows that he has joined the growing list of right-wing populist leaders of the world who have repeatedly denied science and are bent upon taking the society backwards.” Press Progress (2018a) catalogued Charles McVety stating:
People talk about the world being billions and billions of years old, but I’ve never seen anything more than 6,000 years old. You have a perfect historical record for about 6,000 years and then…stopped…This nonsense that this world has been like this for billions of years is really troublesome to me in my mind because it makes no sense at all, but how many know that the devil makes no sense?…
…I just want people to know, that this man takes a stand, and you know that the devil doesn’t like it. In fact, last week the Toronto Star wrote an article and they ridiculed us for having Ken Ham here to come to speak on Genesis and they said that they’re worried that McVety’s relationship with Doug Ford means that creation is now going to be taught in all the schools in Ontario. I, of course, said there’s no move in that direction but it sounds like a good idea, don’t you think? (Press Progress, 2018a; Canada Christian College, 2018).
None of these statements of frustrations, or behaviours, are new. They harbour a legacy in this country undealt with in the past, which provides the basis for their maintenance through time. Almost two decades ago, Stockwell Day was the Canadian Alliance Leader in Canadian politics (The Globe and Mail, 2000). As reported, he resented “the probing of his conviction that the Biblical account of how life originated on this planet is a scientifically supported theory capable of being taught alongside evolution. He says the inquiries are intrusive and irrelevant to the election campaign” (Ibid.). Problem: the personal beliefs and convictions “coloured” the proposed policies and policy changes of Day on behalf of the public as a public servant, a politician. He said, “There is scientific support for both creationism and evolution” (Ibid.). The reportage continued:
In a documentary aired Tuesday on CBC-TV’s The National, the head of natural science at Red Deer College in 1997 said he heard Mr. Day tell a crowd that the world is only several thousand years old and that men walked with dinosaurs. While that may be consistent with the literal word of Genesis, it is inconsistent with the evidence uncovered by geologists and others, and subjected to tests and challenges, that Earth is billions of years old and that, The Flintstones notwithstanding, dinosaurs died off tens of millions of years before humans first appeared.
Mr. Day says the documentary denied him a chance to reply. (Ibid.)
Other politicians right into the present continue this tradition in different ways. The work to indoctrinate children with right-wing ideological stances remains against the spirit of education and the stance of the general notion of an informed education rather than a coerced education around creationism and pro-life groups, as in some schools (Press Progress, 2019c).
One can see this in some Cloverdale-Langley candidates in British Columbia associated with the promotion of “blogs purporting to show science supports the idea earth was created in six days. Cloverdale-Langley City’s Tamara Jansen has been in full damage control mode” (Press Progress, 2019a). At the same time, she cast doubt on Darwinian evolution and climate change research published by NASA scientists. Press Progress stated, “…on multiple occasions, Jansen has promoted obscure blogs on the topic of ‘Young Earth Creationism’ — the idea God literally created the Earth in six days only a few thousand years ago. One creationist blog Jansen shared, titled ‘a defence of six-day creation,’ states: ‘Yes, scientific theories do appear to discredit that creation account. But be patient. In time it will be seen that those humble Bible believers were right all along: it was asix-day creation. ‘What is the remedy?’ the blog asks. ‘I will tell you that too. A return to God’s Word! We had science for the sake of science, and got the World War.’ It is entirely true that World War II was, in the deepest sense, a result of widespread acceptance of the doctrine of human evolution” (Press Progress, 2019a; Williamson, 2013; Wieske, 2013). One can find some, but not pervasive, approval of some creationist ideas or modernist paradigms in the creation ministerial works (DeYoung, 2012). In some writing, Mehta commented on and reflected on the need for experts, which seems relevant and important here (2018a).
Gerson (2015) identified a problem for conservative candidates who espouse religious worldviews as scientific hypotheses. In that, belief in young earth creationism may become ammunition utilized by political opposition against the conservative politician who holds religious views on biological origins, who adheres to young earth creationism. At the time, education minister Gordon Dirks was picked by Jim Prentice, former Alberta premier. He was insinuated to adhere to a religious view in rejection of modern scientific evidentiarily substantiated hypotheses or theories found in the biological sciences and important to the medical sciences. She said, “Evolution became a toxic issue for Conservative politicians in the early 2000s. Barney the Dinosaur dolls and whistled renditions of the Flintstones theme song met former federal MP Stockwell Day after he expressed his belief in Young Earth creationism in the early 2000s… In 2009, researchers balked when federal science minister Gary Goodyear declined to say whether he believed in evolution” (Ibid.). This became an issue for Progressive Conservative MPP Rick Nicholls who thought positively of the ability of students having the option to opt out of the teaching of evolution (The Canadian Press, 2015). “For myself, I don’t believe in evolution… But that doesn’t mean I speak for everyone else in my caucus. That’s a personal stance,” Nicholls stated (Ibid.). Jim Wilson, Interim PC leader at the time, described Nicholls’s position as unrepresentative of the Ontario Tories (Ibid.). At the time, this was heavily used by liberals against Nicholls. Health Minister Eric Hoskins said, “We had one member of the PC party questioning whether we should even be teaching evolution in schools… I can’t even begin to imagine what may be coming next: perhaps we never landed on the moon.” Religion and politics professor at the University of Calgary, Irving Hexham, explained how if a politician came out in support of evolution via natural selection then the liability becomes exclusion from the religious community (Gerson, 2015). A religious community, one might safely assume, propping said politician up.
Dr. John G. Stackhouse, Jr., the Samuel J. Mikolaski Professor of Religious Studies at Crandall University in Moncton, New Brunswick, stated, “Still, maybe evolution, theistic or otherwise, can explain all these things–as Christian Francis Collins believes just as firmly as atheist Richard Dawkins believes. But we must allow that evolution has not yet done so” (2018). Perhaps, however, the phrase should parse because unguided evolution remains much different than a god-guided evolution in the overall narrative framework. Stackhouse also notes:
Nowadays, however, many people assume that belief in creation (= “creationism”) means a very particular set of beliefs: that the Biblical God created the world in six 24-hour days; that the earth is less than 10,000 years old; and that the planet appears older because a global flood in Noah’s time laid down the deep layers of sediment that evolutionists think took billions of years to accumulate.
These beliefs are not, in fact, traditional Christian beliefs, but a particular, and recent, variety of Christian thought, properly known as “creation science” or “scientific creationism.” Creation science was popularized in a 1923 book called The New Geology by amateur U.S. scientist George McCready Price. A Seventh-Day Adventist, Price learned from Adventism’s founder Ellen G. White that God had revealed to her that Noah’s flood was responsible for the fossil record. (Ibid.).
Further, this means Collins and Dawkins believe in disparate narratives on, at least, one fundamental level. Stackhouse continues to cite the “punctuated equilibrium” hypothesis of Stephen Jay Gould as somehow not quite evolution, but the problem: punctuated equilibrium exists as a theory adjunct to evolutionary biology as a component of evolution in some models. With all due respect to Dr. Stackhouse, he remains flat wrong, or mostly incorrect.
Stackhouse (2018) edges into the conflation of theory with hypothesis, religious narrative guess, or hunch in saying, “The creation science and ID people cannot be dismissed as wrong about everything!—and their opponents would do well to heed their criticisms, even if they hate their alternative theories.” What predictions have been made by young earth creationists to narrow the point? What makes young earth creationism falsifiable as a part of the fundamental proposal? In a strange ongoing well-informed and wrong-headed soliloquy, Stackhouse states, “So what should we do about the vexed questions about origins and evolution?” Nothing, except, maybe, continue with more predictions, more and better tools for more and better science, for improved understandings of origins an evolution via natural selection.
Often, we can find the ways in which the socially conservative views mix with the conservative political orientation, the conservative religious views, and the non-science views on origins and, in particular, development of complex organisms, e.g., mammals and primates including human beings (Press Progress, 2019b). Some social conservatives, mutually, support one another or, probably more properly, protect one another when on the gauntlet over some messaging or statements around creationism and denial/pseudoskepticism of evolution via natural selection, as with Stockwell Day protecting Wai Young (Press Progress, 2015). Day controversial for creationist views in the past, in and of himself (BBC News, 2000). The BBC said, “From an early age Stockwell Day has had strong ties with the Evangelical Church. Between 1978-85 he was assistant Pastor at a church in Alberta” (Ibid.). The evangelical upbringing and traditions seems deeply linked, in many not all regards, to creationist outlooks on the world.
Progressive Conservative MPP Rick Nicholls stood by the position from 2015 in which he said, “For myself, I don’t believe in evolution” (Ferguson, 2015). Conservative MPP Christine Elliott disagreed, stating, “I don’t agree with the views that were expressed with respect to evolution” (Ibid.). Helpful to note, during the statements by Nicholls, now infamous, he did not simply state them, but, in fact, shouted them, “…not a bad idea,” which connects, once more, to other conservative political points in the news cycle, e.g., sexual education (Ferguson, 2018; Benzie & Ferguson, 2018). Benzie & Ferguson (2008) stated, “Inside, the morning question period was especially nasty — Education Minister Liz Sandals mocked McNaughton and other right-wing Tories saying they “want to make the teaching of evolution optional.” One may surmise the conflict of the religious-political views as at odds with the march of the scientific rationality into the public and the policies and, thus, more and more with what is better known about the real world rather than what was in the past assumed about the ‘real’ world.
Jason Kenney, leader of Alberta’s United Conservative Party, remains an individual not to shy from attendance at some of these creationist events within the country (Press Progress, 2018b), where Kenney was, in fact, the distinguished guest as the key note speaker at the National Home Education Conference held in Ottawa, Ontario between September 28 and 29 (2019). Homeschooling remains one way in which the proliferation of religious or theological views as science continues. Kenney (Press Progress, 2018b) was seen as the headline speaker for a “conference sponsored by fringe education groups that promote homophobic and anti-scientific teachings… one sponsor helped shape UCP education policy and is now campaigning for the repeal of a law protecting students in gay-straight alliance clubs, another provides students with learning material that denies evolution, claims sea monsters are real and suggests humans traveled to the moon 4,000 years ago.”
Kenney (Press Progress, 2019d) stated an admiration for the tactics of a former KGB operative who became President of Russia, Vladimir Putin. This reflects a violent and fundamentalist orientation against the right to protest. This may form some of the general attitudinal orientation of Kenney in the rights of others. One may doubt the symmetry for others in his party, or for him, if protesting in some fashion. Often, the creationist politicians comprise four categories: older, male, white, and conservative. The counter-science reactionaries tend to target women who are not conservative. The Governor General of Canada, Julie Payette, described the problem with faith-based and non-scientific approaches to the world to a group of scientists in the news, which became a media item and a political debacle – not on her part but on the commentators’ parts. Foster (2017) in the ongoing game of missing the point used the Payette news cycle to make a point against another woman who is the Canadian Environment and Climate Minister, Catherine McKenna.
Efforts to point out sympathizing, knowingly or unwittingly (ignorantly because unaware of the implications of what one says), may, in fact, bolster the support for the candidate with such musings (Dimatteo, 2018), creationism in education and politics seems like an open secret. The British Columbia Humanist Association, described the rather blatant, overt, and without shame presentation of creationism in the schools at the high school level as if science (Bushfield, 2018). Science is not despised by religion or politics in general. Indeed, there can be affirmations of some fundamental scientific findings, including human-induced climate change (Anglican Diocese of British Columbia, 2019) by religious orthodoxies in Canada’s religious belief landscape. Creationism, climate change denial, and Intelligent Design maintain a similar rejection of the facts before us. As you know well by now, Intelligent Design adheres to non-naturalistic mechanisms, or guided processes, for the features of some creatures or organisms alive now (Smith, 2017).
CBC News (2018) stated Payette “learned” from the earlier statements based on reporting of the event after the fact with the nature of the problem coming into the fore with the position, as the Hon. Payette noted adaptation to the position, i.e., do not change on the scientific positions but remain chary of the soft spots of a largely religious public. Payette (Bissett, 2017) even affirmed some standard Canadian values, “Our values are tolerance and determination, and freedom of religion, freedom to act, opportunities, equality of opportunities amongst everyone and for all.” The purportedly egregious statements of Payette on matters of scientific import to the cultural health of the nation. Let’s see:
Payette targeted evolution, climate change, horoscopes, and alternative medicine in the speech. Some quotes, on climate change from human activity:
Can you believe that still today in learned society, in houses of government, unfortunately, we’re still debating and still questioning whether humans have a role in the Earth warming up or whether even the Earth is warming up, period?
On evolution by natural selection, unguided:
And we are still debating and still questioning whether life was a divine intervention or whether it was coming out of a natural process let alone, oh my goodness, a random process.
On alternative medicines:
And so many people — I’m sure you know many of them — still believe, want to believe, that maybe taking a sugar pill will cure cancer, if you will it!
On horoscopes:
And every single one of the people here’s personalities can be determined by looking at planets coming in front of invented constellations.
Prime Minister Justin Trudeau supported the remarks by Payette.
(Jacobsen, 2017c)
From a standard scientific point of view, she did not state anything incorrect, and several within the community of the general public – leaders and laity – conflated criticism of non-science masquerading as science as somehow an assault on faith-based systems of belief found in traditionalist religions (Rabson, 2018). These, purely and simply, do not mean the same thing and the conflation by the media, or the catering to this by the media personalities and outlets, reflects a significant problem and, in turn, stoked fires not needing further enflaming, as the veneer of congeniality and sociability amongst the laity and leadership of religious communities with one another and the freethought communities seems thin to me. Duly note, the most prominent religious denomination at present and since the founding of Canadian society: Roman Catholic Christian. Both Andrew Scheer and Justin Trudeau identify as Roman Catholic Christians of more conservative and more liberal strains of the same undergirding theological assumption-structure. For the purposes of this commentary on the article of Urback (2017), the nature of the problem comes from the lack of scientific literacy in the public and non-derision but pointing out the discrepancies in the factual state of the world, as per a trained scientist and former astronaut Governor General, and the sensitivities of the public to counters to faith-claims, apolitical scientific statements. In fact, the Governor General may have experienced the reality of the phrase by Mark Twain, “Faith is believing what you know ain’t so.” As Carl Meyer (2017) observes, Payette was in the service of the general public with telling – to the sensitivities of the general public – uncomfortable truths with myth busting there.
“Rideau Hall is, furthermore, a hidebound place that puts a premium on tradition. Ms. Payette’s scientific background valorizes reason and new frontiers, rather than the way things have been done in the past. It could be said that this personality mismatch speaks well of Ms. Payette – that she’s too smart and independent for such a fusty post,” the Globe and Mail reported (2018). Both CBC News and Premier Brad Wall of Saskatchewan in 2017(a) missed the point entirely on the nature of the problem with the inclusion of “religion” as a statement, which remains wrong then, and now, and amounts to imputed motive, as the Governor General Payette focused on factually wrong beliefs: climate change from human activity, evolution by natural selection, unguided, alternative medicines, and horoscopes. All parties who misrepresented the comments – news stations, public officials, and individuals – of the Hon. Julie Payette should issue a public apology or writer a letter of apology to her. In fact, they should appreciate and thank her. She set a tone of scientific literacy and individual, educated integrity with the spirit and content of the statements unseen in this country, often.
Besides, Payette noted the turbulence within Rideau Hall as, more or less, supposed or purported turbulence (Marquis, 2018). The Globe and Mail (2018) noted the statements by Payette as mocking creationism, and not creationists – an important distinction. For some who want to bring a nation back to the Bible like those at www.backtothebible.com consider critiques of bad hypotheses and affirmation of scientific theories as an attack on their religion, a giveaway as to name of the sincere game: the creationist view – and other faith-based and supernatural views – as a religious proposition without merit. John Neufeld, a Bible Teacher at Back to the Bible Canada, stated, “At a recent speech to scientists at an Ottawa convention, Ms. Payette was very clear about how she felt about religion… Much has already been said about Ms. Payette’s insensitivity to people of religious persuasion. Some have called her ‘mean-spirited’… As one Christian living in Canada, I say, “Shame on you” (2017). Again, he never said, “She’s empirically wrong,” because this would force commitment to a scientific, repeatably testable, and empirical position. These, purely and simply, do not mean the same thing and the conflation by the media, or the catering to this by the media personalities and outlets, reflects a significant problem and, in turn, stoked fires not needing further enflaming, as the veneer of congeniality and sociability amongst the laity and leadership of religious communities with one another and the freethought communities seems thin to me.
Wood (2017) wrote on the entire fiasco around the Hon. Payette with a rather humorous note about Rex Murphy writing a “hard-to-follow take down” of the speech, which makes one question the strength of the take down or even the assertion of a ‘take down.’ Scientific views do not come from the intersubjective realm of political and social discourses found in norms and mores, but, rather, in the nature of the empirical findings and the preponderance of those findings with the best theoretical framework for knitting the data in a coherent weave. The other theories lack empirical support and, many times, coherence. Thus, every single commentator who took part in the chorus of Canadian journalism here exposed themselves as marginally intellectual in the affairs of central concern to them, in proclaiming faux offense over the Hon. Payette’s statements about basic science. It was never about opinion, but it was about relaying the statements of fact and fundamental scientific theories about the world and the reaction represented the discrepancy of the general public’s knowledge of science and the scientific findings themselves. In these domains, the journalists, as a reflection of some of the public, and several politicians, showed themselves ignorant, or deliberately pandering to sectors of the public who do not prefer women in power, smart and educated individuals in places of influence, or both.
The aforementioned Professor Dennis Venema at Trinity Western University has stated on several occasions and in an articulate manner the theologically inappropriate and scientifically incorrect beliefs inherent in all alternatives to evolutionary theory. He states:
Well, the evidence is everywhere. It’s not just that a piece here and there fits evolution: it’s the fact that virtually none of the evidence we have suggests anything else. What you see presented as “problems for evolution” by Christian anti-evolutionary groups are typically issues that are taken out of context or (intentionally or not) misrepresented to their non-specialist audiences. For me personally (as a geneticist) comparative genomics (comparing DNA sequences between different species) has really sealed the deal on evolution. Even if Darwin had never lived and no one else had come up with the idea of common ancestry, modern genomics would have forced us to that conclusion even if there was no other evidence available (which of course manifestly isn’t the case).
For example, we see the genes for air-based olfaction (smelling) in whales that no longer even have olfactory organs. Humans have the remains of a gene devoted to egg yolk production in our DNA in exactly the place that evolution would predict. Our genome is nearly identical to the chimpanzee genome, a little less identical to the gorilla genome, a little less identical to the orangutan genome, and so on—and this correspondence is present in ways that are not needed for function (such as the location of shared genetic defects, the order of genes on chromosomes, and on and on). If you’re interested in this research, you might find this (again, somewhat technical) lecture I gave a few years ago helpful. You can also see a less technical, but longer version here where I do my best to explain these lines of evidence to members of my church.(Venema, 2018a)
He sets a new or a more scientific tone in the fundamentalist Evangelical Christian communities and postsecondary institutions within Canadian society and remains active, and young, and can continue to develop a positive theological grounding within a modern scientific purview. In a way, he shows a non-fundamentalist path for the next generations. He and others can provide a context for a more sophisticated political discourse over time.
Creative Stiflement and the Outcomes of Personal Bafflement: or, the Need for Cognitive Closure
I don’t profess any religion; I don’t think it’s possible that there is a God; I have the greatest difficulty in understanding what is meant by the words ‘spiritual’ or ‘spirituality.’
Philip Pullman
I think . . . that philosophy has the duty of pointing out the falsity of outworn religious ideas, however estimable they may be as a form of art. We cannot act as if all religion were poetry while the greater part of it still functions in its ancient guise of illicit science and backward morals.
Corliss Lamont
I regard monotheism as the greatest disaster ever to befall the human race. I see no good in Judaism, Christianity, or Islam — good people, yes, but any religion based on a single, well, frenzied and virulent god, is not as useful to the human race as, say, Confucianism, which is not a religion but an ethical and educational system.
Gore Vidal
Science and religion stand watch over different aspects of all our major flashpoints. May they do so in peace and reinforcement–and not like the men who served as a cannon fodder in World War I, dug into the trenches of a senseless and apparently interminable conflict, while lobbing bullets and canisters of poison gas at a supposed enemy, who, like any soldier, just wanted to get off the battlefield and on with a potentially productive and rewarding life.
Stephen Jay Gould
It took me years, but letting go of religion has been the most profound wake up of my life. I feel I now look at the world not as a child, but as an adult. I see what’s bad and it’s really bad. But I also see what is beautiful, what is wonderful. And I feel so deeply appreciative that I am alive. How dare the religious use the term ‘born again.’ That truly describes freethinkers who’ve thrown off the shackles of religion so much better!
Julia Sweeney
They say that Caliph Omar, when consulted about what had to be done with the library of Alexandria, answered as follows: ‘If the books of this library contain matters opposed to the Koran, they are bad and must be burned. If they contain only the doctrine of the Koran, burn them anyway, for they are superfluous.’ Our learned men have cited this reasoning as the height of absurdity. However, suppose Gregory the Great was there instead of Omar and the Gospel instead of the Koran. The library would still have been burned, and that might well have been the finest moment in the life of this illustrious pontiff.
Jean-Jacques Rousseau
It may be remarked incidentally that the recognition of the relational character of scientific objects completely eliminates an old metaphysical issue. One of the outstanding problems created by the rise of modern science was due to the fact that scientific definitions and descriptions are framed in terms of which qualities play no part. Qualities were wholly superfluous. As long as the idea persisted (an inheritance from Greek metaphysical science) that the business of knowledge is to penetrate into the inner being of objects, the existence of qualities like colors, sounds, etc., was embarrassing. The usual way of dealing with them is to declare that they are merely subjective, existing only in the consciousness of individual knowers. Given the old idea that the purpose of knowledge (represented at its best in science) is to penetrate into the heart of reality and reveal its “true” nature, the conclusion was a logical one. …The discovery of the nonscientific because of the empirically unverifiable and unnecessary character of absolute space, absolute motion, and absolute time gave the final coup de grâce to the traditional idea that solidity, mass, size, etc., are inherent possessions of ultimate individuals. The revolution in scientific ideas just mentioned is primarily logical. It is due to recognition that the very method of physical science, with its primary standard units of mass, space, and time, is concerned with measurements of relations of change, not with individuals as such.
John Dewey
*Footnotes in accordance with in-text citations of Story.*
Canadian creationism exists, as per several sections before this, within a larger set of concerns and problematic domains, including the international and the regional. By implication, American creationism forms some basis for creationism in Canada. Of the freethought communities’ writers, even amongst religious people – apart from Professor Dennis Venema, few individuals stood out in terms of the production of a comprehensive piece on creationism in Canada. Melissa Story is one exception, and, in a way, amounts to the national expert circa 2013 on this topic based on an honours thesis on creationism in Canada (Jacobsen, 2019t; Jacobsen, 2019u). Full credit to Story’s investigative and academic work for the foundation of this section – much appreciated.
Ken Ham sees Intelligent Design as insufficient to keep the faith of the next generations (2011). We see more creationism than Intelligent Design in Canada. Boutros (2007) gave a reasonable summary on creationism in some of Canada. We can see Creation Ministries International launched their own Deconstructing Darwin in Canada (Creation Ministries International Canada. (2019b). Canseco (2015) notes the decline most strongly in British Columbia of creationism. Mulherin (2014) noted the differences of opinion and belief, and so conclusions, of the different types of theological views known as creationism. Journalist and Philosopher, Malcolm Muggeridge, of the University of Waterloo, stated, “I, myself, am convinced that the theory of evolution, especially to the extent to which it’s been applied, will be one of the great jokes in the history books of the future. Posterity will marvel that so flimsy and dubious a hypothesis could be accepted with the credulity that it has” (GoodReads, 2019). This is Canada.
The British Columbia Humanist Association republished a reasonable piece by Melissa Story in 2013 on the Canadian creationism landscape, of which this section will incorporate as part of the larger analysis of the context of creationism and its (dis-)contents (Story, 2013a; Story, 2013b; Story, 2013c; Story, 2013d). Story (2013a) directs attention to the “Teach the Controversy” battles within Canada and the style of them. They tend to be more local and not national (Ibid.). Story supports religious freedom (Ibid.). Some of the history precludes the recent history. NPR (Adams, 2005) provided a rundown of the history from the publication of The Origin of Species in 1859 to the publication of The Descent of Man in 1871, to the publication of George William Hunter’s A Civic Biology in 1914. The ex-Secretary of State, William Jennings Bryan, was a leader of the anti-evolution movement starting in 1921, who was a former congressman too (Ibid.). Bryan spoke about the Bible’s truth and delivered copies of the speech to the Tennessee legislature in 1924, and on January 21, 1925 Representative Butler introduced legislation banning evolution to the Tennessee House of Representatives entitled the Butler bill (Ibid.).
1925, busy a year as it was, January 27 saw the approval of the Butler bill 71:5 with heated debate for hours on March 13 for approval of the Butler bill (24:6) in the Tennessee Senate with Tennessee Governor Austin Peay signing the Butler bill into law as the first law banning evolution in the United States of American (Ibid.). May 4 saw a Chattanooga newspaper run a piece on the American Civil Liberties Union challenging the Butler law with May 5 had a “group of town leaders in Dayton, Tenn., read the news item about the ACLU’s search. They quickly hatch a plan to bring the case to Dayton, a scheme that they hope will generate publicity and jump-start the town’s economy. They ask 24-year-old science teacher and football coach John Thomas Scopes if he’d be willing to be indicted to bring the case to trial” (Ibid.).
May 12 had William Jennings Bryan agree to participation in the prosecution side of the trial for national interest in the case with Clarence Darrow and Dudley Field Malone taking the opposing side, or representing Scopes, and Scopes got indicted by a grand jury on May 25, where May to July of 1925 saw the preparation for the trials’ anticipated publicity (Ibid.). A touch of naughtiness must have filled the air. The ACLU lawyers represented Scopes with Clarence Darrow as the main defense attorney or the individual who took the rather theatrical stage with Darrow convincing Scopes to admit to the violation of the statute of Tennessee (Adams, 2005). Modern technology, including a movie-newsreel camera platform with radio microphones, telephone wiring, and the telegraph, was equipped to the courthouse to provide a context of proper amplification of the happening to the outside world (Ibid.). July 10 the jury selection begins and Rev. Lemuel M. Cartright opens the proceedings with a prayer based on the request of Judge John Raulston (Ibid.). July 13 the court case opens and July 14 Darrow objected to the use of a prayer to open, but the judge overruled the objection allowing the ministers to continue and not to reference the matters of this case (Ibid.). July 15, Judge Raulston overruled the defense’s motion of the Butler law declared as unconstitutional because “public schools are not maintained as places of worship, but, on the contrary, were designed, instituted, and are maintained for the purpose of mental and moral development and discipline” (Ibid.).
July 17 saw the barring of expert testimony by scientists based on a motion of the prosecutors with Judge Raulston arguing expert opinion will not shed light on the issues of the trial involving evolutionary theory (Ibid.). For July 20 and July 21, “With the proceedings taking place outdoors due to the heat, the defense — in a highly unusual move — calls Bryan to testify as a biblical expert. Clarence Darrow asks Bryan a series of questions about whether the Bible should be interpreted literally. As the questioning continues, Bryan accuses Darrow of making a ‘slur at the Bible,’ while Darrow mocks Bryan for ‘fool ideas that no intelligent Christian on earth believes,’”NPR continued, “The final day of the trial opens with Judge Raulston’s ruling that Bryan cannot return to the stand and that his testimony should be expunged from the record. Raulston declares that Bryan’s testimony ‘can shed no light upon any issues that will be pending before the higher courts.’ Darrow then asks the court to bring in the jury and find Scopes guilty — a move that would allow a higher court to consider an appeal. The jury returns its guilty verdict after nine minutes of deliberation. Scopes is fined $100, which both Bryan and the ACLU offer to pay for him. After the verdict is read, John Scopes delivers his only statement of the trial, declaring his intent ‘to oppose this law in any way I can. Any other action would be in violation of my ideal of academic freedom — that is, to teach the truth as guaranteed in our constitution, of personal and religious freedom’” (Ibid.).
On July 26, William Jennings Bryan dies in Dayton, in his sleep, with a burial in the Arlington National Cemetery on July 31 (Ibid.). In 1926, Mississippi was the second state to ban the teaching of evolution in the public schools. On May 31, 1926, the appeal hearing of the Scopes case begins once more (Ibid.). Into the next year, on January 15 of 1927, the Tennessee Supreme Court ruled on the constitutionality of the Butler law, where this overturned the verdict of the Scopes case based on a technicality (Ibid.). In 1927, the updated version of the textbook, A New Civic Biology, by George William Hunter used by Scopes in the educational context teaches evolution in a more cautious way, more judicious to the fundamentalist sensibilities of the Tennessean establishment of the time in 1927 (Ibid.). Arkansas becomes the third state to enact legislation banning the instruction of evolution in 1928, and then one March 13, 1938 Clarence Darrow dies (Ibid.), aged 80. “Inherit the Wind” base on the Scopes “Monkey” trial opens on Broadway on January 10, 1955 with the 1960 showing the first film version entitled Inherit the Wind (Ibid.), which Scopes saw in Dayton (Ibid.). On May 17, 1967, the Butler Act is repealed (Ibid.).
In 1967, Scopes published Center of the Storm as a memoir of the trial; in 1968, Epperson v. Arkansas struck down the banning of evolution in Arkansas (Ibid.). In 1973, “Tennessee becomes the first state in the United States to pass a law requiring that public schools give equal emphasis to “the Genesis account in the Bible” along with other theories about the origins of man. The bill also requires a disclaimer be used any time evolution is presented or discussed in public schools. It demands evolution be taught as theory and not fact,” NPR stated. 1975 saw the ruling of the equal time demanded and passed as unconstitutional with the defeat by a federal appeals court of the 1973 law (Ibid.). As you may see from the development from the 1920s with the Scopes trial and fallout from it, Story, appropriately, points to the 1920s as an important time for the creationist movement in the legal cases, and for the public school teachers who want to teach the fundamentals of all of life science (American Experience, n.d.).
It came to a head in Dayton, Tennessee with the Scopes trial, where John Scopes became someone willing to be arrested for the teaching of evolution based on a call of the American Civil Liberties Union (ACLU, n.d.b). Scopes was arrested on May 7, 1925 with the purpose to show the ways in which the particular statute or law in Tennessee was unconstitutional (Ibid.). The ACLU stated, “The Scopes trial turned out to be one of the most sensational cases in 20th century America; it riveted public attention and made millions of Americans aware of the ACLU for the first time. Approximately 1000 people and more than 100 newspapers packed the courtroom daily” (Ibid.). William Jennings Bryan and Clarence Darrow were the opposing attorneys in this world-famous case (History.Com Editors, 2019). The legal case was known as The State of Tennessee vs. John Thomas Scopes and challenged the Butler Act of Tennessee at the time – the ban on the teaching of evolution in the state (Szalay, 2016).
“It would be another four decades before these laws were repealed; however, the trial set in motion an ongoing debate about teaching evolutionary theories alongside Biblically-inspired creation accounts in science classrooms… The early years of legal challenges focused on the constitutionality of imposing religious views in public schools versus the autonomy of parents to provide an education to their children that was compatible with their own worldviews,” Story explained, “The inclusion of creationism in the curriculum was seen by some as a violation of the separation of church and state. Others argued that by not providing equal time to creationist theories, religious students were being taught in an environment that was seemingly hostile to their religious beliefs. Time and time again, higher courts ruled that creationism could not be taught alongside evolution because creationism was dogmatic in nature and essentially brought religion into the public school system” (2013a).[2],[3],[4]
Story emphasized the early development of the arguments against evolution in the public schools with the emphasis on two items. One with the autonomy of parents to raise and educate their children. Another for the constitutionality of the imposition of religious views on the or in the public schools with, often as one can observe, a preference for one particular religious creation story or creationism. Story (2013a) explained the more recent developments in the theorization of the communities of faith with the leadership, often, as white men with doctoral or legal degrees – or two doctoral degrees as in the case of Dr. William Dembski – espousing Intelligent Design or ID, where there is a proposal for “alternative ‘scientific’ theories.” Story (2013a) stated, “Proponents claim that ID is a valid alternative to Darwin’s theory of evolution and have lobbied to have it included in science curricula. To date, several higher courts have ruled that ID is nothing more than creationism in the guise of science.”[5],[6]
One of the abovementioned cases from 2005 stemmed from parents who challenged the Pennsylvania Dover Area School District in its amended curriculum of the time proposed for the inclusion of Intelligent Design, which Story (2013a) characterizes as “essentially a secularized version of creationism.”[7]The separation of church and state, Story notes (Ibid.), accounts for the continual return to the American Constitution in the matters of religious orthodoxy, to some, within the educational system and the pushback against the attempted imposition within the science classrooms via the biology curricula. “Canada, however, does not have such finite divisions between church and state entrenched in its laws,” Story said, “While the Charter of Rights does provide protections to citizens, it does not explicitly outline divisions between faith and politics. Despite this, Canadian politics do not seem to be overtly intertwined with religion. On the surface, Canadians seem less preoccupied or concerned about religious influences on government or public institutions. This has meant that any religious controversies, similar to those in the United States, have remained largely unnoticed” (Story, 2013a).[8] Her main warning comes in the recognition of the quiet penetration of Canadian educational institutions with creationist dogmas or religious ideologies pretending to take the place of real science or proper education. (Ibid.).
The main fundamentalist Evangelical Christian postsecondary institution, university, found in Canadian society is Trinity Western University, where Professor Dennis Venema was the prominent individual referenced as the source of progress in the scientific discussions within intellectual and, in particular, formal academic discussions and teaching. Trinity Western University operates near Fort Langley, British Columbia, Canada in Langley. The main feature case for Story comes from a city near to Trinity Western University in Abbotsford, British Columbia. Story (2013a) considers this the single most controversial case of creationism in the entire country. The communities here have been characterized the Bible belt of the province, of British Columbia. Story stated, “During the time of this controversy, Abbotsford’s population consisted of a large Mennonite community, many Western European immigrants, and the highest number of Christian conservatives in the province” (Ibid.).
She recounted the 1977 walkout of 300 students in a high school because of the reinstatement of compulsory prayer and scripture readings every day; following this, in 1980, the Abbotsford School Board defied the Supreme Court of Canada ruling “that struck down mandatory daily prayer in public schools” (Ibid.). 15 years later, the library board attempted to ban a newspaper who targeted homosexuals as their main readership.[9] In the late 2000s, the same school board was caught in controversies involving “Social Justice” courses intended for the high school curriculum with some emphasis on community concerns including homophobia or discrimination and prejudice against homosexuals (Ibid.).[10],[11] In 2012, the same school board went under review for the allowance of Gideons International providing Bibles to students, where Story attributes the highly religious nature of the education system to the lack of a formal and consistent challenge (Ibid.). Story uses the terminology and creation science within the context of self-definition by creation scientists. This will become a split in the orientation between Story and this article because the nature of creation science amounts to an appropriation of the term “science” while being a creation ministry, religious worldview, theological proposition, or simply creationist views, i.e., creation science remains a misnomer. The public schools in the 1970s in British Columbia became the first introduction of creationism into the public school school science classes in Canadian society, which points to the Creation Science Association of British Columbia or the Creation Science Association of BC as a possible culprit with a founding in 1967.
“Unlike the Abbotsford case, which received considerable media and government scrutiny, other districts enacting such policies received little attention. Indeed, scant evidence exists that creationism was ever taught in public schools,” Story stated, “The Mission School Board introduced creation-instruction to its classrooms in 1976, but there exists little evidence to support rumours that creation instruction was taking place in other schools throughout British Columbia. Further, the policy enacted by the Mission School Board garnered much less controversy than the Abbotsford case. It is unclear as to why one board’s policy went virtually unnoticed…” (2013b).[12] Some reach national consciousness and numerous remain unnoticed in the entire dialogue of the media. Story (Ibid.) speculated pastors, parents, and “unofficial lobbyists” of the region placed these to the table, even though documents remain lacking here (Ibid.) to further corroborate the supposition. One journalist named Lois Sweet took the time to investigate into the findings through interviews with stakeholders “embroiled in the controversy” who, based on research and acumen, proposed the constituents influenced the decisions of the school board, i.e., the Mennonite and Dutch Reform Church community, and, potentially, the development of the Abbotsford School District Origin of Life policy (Ibid.).[13] Sweet (Ibid.) considered fundamentalist Christian advocates as major players in the 1970s for influencing the development of the school board science program “for more than ten years.”
“In late 1980, an Abbotsford resident, Mr. H. Hiebert, began to a campaign to have more creationist materials available to teaching staff in the district,” Story explained, “Feeling that his requests to the board were not satisfactorily addressed, he approached local news outlets and urged residents to make the lack of creation-instruction a concern during the upcoming election of school board trustees” (Ibid.). At the beginning of the 1980s, in 1981, the national organization, the Creation Science Association of Canada, mentioned much earlier, sent a petition to the Education Minister, Brian Smith, with more than 7,000 signatures as a group of concerned citizens over the purported unequal time for a religious philosophy next to a natural philosophy with the Hon. Smith stating both in the classroom may be valuable for the students (Ibid.).[14],[15],[16] Intriguingly, the comments from the Education Minister did not spark discussion and the comments went into the aether.
Story (2013b) provided part of the contents of the Origin of Life policy with explicit references to the inability of evolutionary theory or “Divine creation” as capable of explaining the origin of life and so as have “the exclusion of the other view will almost certainly antagonize those parents and/or pupils who hold to the alternative view, all teachers, when discussing and/or teaching the origin of life in the classrooms, are requested to expose students, in as objective a manner as possible, to both Divine creation and the evolutionary concepts of life’s origins.”[17] The inclusion of the theological assertions and the proper biological scientific theory because of an implied fear of antagonizing the parents of children. In 1983 a majority vote provided the grounds for refraining from the teaching of the theory of evolution for teachers alone, this meant the enforced teaching of both creationist and evolution via natural selection in Social Studies 7, Biology 11, and Biology 12 (Ibid.).[18],[19] Story (Ibid.) stated the resources for the schools, including textbooks and speakers, came from organizations including the Institute for Creation Research found throughout the country and discussed, or mentioned, in earlier sections, but, interestingly, the teachers avoided the origin of life altogether. In a manner of speaking, this became a weird victory for creationists and a loss for science, as the fundamental theory of life sciences was simply avoided due to religiously-based fundamentalism winning the vote in an educational setting in a fundamentalist and sympathetic part of the country (Ibid.).[20] “Fleeting media attention was directed at the policy and its application. Almost a decade later, Abbotsford was thrust back in the media spotlight,” Story said (Ibid.).
The 1990s continued some of the same creationist trends as those in the 1970s and 1980s in Abbotsford as a flash point case of the influence of so-called creation science or, more properly, creation ministry or creationism with more concerted efforts by Robert Grieve, then-director of the Creation Science Association of Canada, with the distribution of letters to Canadian school boards with requests for the presentation of creationism “creation science associations” (Story, 2013c). Several years later, the Creation Science Association of Canada, as was discovered or found out, has been conducting presentations in Abbotsford schools for “a number of years” (Ibid.).[21]Based on the academic reportage of Story (Ibid.), the 1990s became a period of unprecedented, probably, scrutiny of creationism within the public education system in Abbotsford, presenting a problem to the proper education of the children, especially as regards the aforementioned Origin of Life policy stipulated by Abbotsford (Ibid.). Anita Hagan, British Columbia Minister of Education, in 1992, spoke about the issue “with passive interest,” in spite of the fact that “most of the pieces were resoundingly negative” (Ibid.).
Story (2019c) stated, “…the Minister never formally addressed the Abbotsford School Board regarding the policy. Since no formal intervention was being carried out, a group of teachers and parents aided by a science teacher from outside the district, Scott Goodman began to covertly investigate the policy. This examination led the Abbotsford Teachers’ Association to issue a request to the board to review and rescind the policy. This request was ignored.”[22],[23] The middle of the 1990s, 1995 specifically, became the height of the controversy in Abbotsford over creationism in the schools and its relationship with public policy with the Organization of Advocates in Support of Integrity in Science Education with Scott Goodman and a teachers’ association from the area (Ibid.). They filed an appeal to Art Charbonneau, the Education Minister, where Goodman argued, in an interview at the time, for the importance of secularity of the government, freedom of religion, and the possibility of the attacks of fundamentalist Christianity on the public school curriculum with religious views posed as scientific ones (Ibid.).[24],[25]
John Sutherland, of Trinity Western University, chaired the Abbotsford school board of the time, which, potentially, shows some relationship between the surrounding areas and the school curriculum and creationism axis – as you may recall Trinity Western University sits in Fort Langley, British Columbia, Canada, next to the city of Abbotsford, British Columbia as an evangelical Christian university (Ibid.). “The Minister agreed with Goodman and the Teachers’ Association and sent a letter requesting assurances from the board that they were adhering to the provincial curriculum…”, Story (Ibid.) explained, “…The Minister’s requests were not directly acknowledged, but Sutherland was vocal about the issue in local media outlets. He accused the Minister of religious prejudice by attempting to remove creationism from the district.”[26]
According to Story, the board did not respond properly to Charbonneau, who then sent a second letter with actionables for the board and recommendations from the Education Minister (Ibid.). One such directive included the amendment of the Origin of Life policy by June 16, 1995 with the cessation of creation science in the educational curricula of the biology classes (Ibid.).[27],[28],[29],[30] The Education Minister of the time stated the efforts of the board were to force the educators to teach religious theory as if scientific theory (Ibid.).[31] Sutherland defended the board; the board mostly shared the position and support of Sutherland, where the theological positions infected the science curriculum posited as scientific ones (Ibid.).[32],[33] “Sutherland countered accusations that the board was attempting to bring theology into science classrooms by suggesting that learning different theories allowed students to hone critical thinking skills, and that only alternative ‘scientific’ theories were presented to students,” Story said, “Sutherland also pointed out that the community supported creation-science instruction” (Ibid.).[34],[35],[36],[37] An interview with Sutherland, at the time,indicated a personal belief in “alternative schemes” in the interpretation of the data presented to students in the biology classroom with the “random, purposeless, evolutionary hypotheses” as only one among other belief systems (Ibid.).[38]
The drafting of the newer Origin of Life policy took place and references to supernatural creation was removed while leaving one loophole for alternative theories (Ibid.). British Columbia Civil Liberties Association representatives lobbied for the disbandment of the policy while the Minister thought the policy needed further clarification, so the board chad to comply with the requests of the Minister (Ibid.). The main arguments focused on the feelings of marginalization of the Christians within the and outside the community while others viewed the media sensationalizing the entire affair with further people supporting the Ministry who thought fundamentalist Christians influenced the region (Ibid.). These were seen as attempts to force Christianity morality, mores, and ideas on the general culture, not simply in the biology classrooms (Ibid.). “With the final version of the new Origin of Life policy in place, the board forwarded it to Charbonneau and also obtained legal counsel to ensure the policy adhered to the School Act,” Story stated, “In July of 1995, Minister Charbonneau formally rejected the new policy stating that it was, ‘vague and open to various meanings’” (Ibid.).[39] The base claim of religious dogma not permitted in the science classroom, as religious dogma amounts to theology or religious orthodoxy – not science.
According to Story’s coverage of the new curriculum and digging into the documents, the teachers are instructed or guided to teach the proper science while respecting the particular religious beliefs of the students.[40] September 14, 1995 saw the drafting of a new Abbotsford School Board Origin of Life policy stating, “Teachers may find that the evolutionary perspectives of modern biology conflict with the personal beliefs of some of their students; therefore, when teaching this topic in the classroom, teachers should explain to students who have misgivings, that science is only one of the ways of learning about life. Other explanations have been put forth besides those of biological science. However, other viewpoints which are not derived from biological science are not part of the Biology 11/12 curriculum. Biology teachers will instruct only in the Ministry of Education curriculum” (Ibid.).[41] Story claims the mid-1990s was the end of the public discussion on creation in the public schools in Canadian society (Ibid.).
In the present day, circa the 2013 publication in July of the research by Story, the provincial and territorial curriculum guidelines frame the origin of life issue as unsettled through the acknowledge of parents and students who may have questions about the theories in science put forth in the educational setting (Story, 2013d). British Columbia has the only ban on creationism as an “explicit policy” (Ibid.), while New Brunswick does provide language in such a manner so as to allow Intelligent Design a possible way into the curricula (Ibid.). In fact, Ontario stipulates cultural sensitivities as an issue, which may connect to the feeling of siege on the part of some Christians in the jurisdiction (Ibid.). Newfoundland and Labrador explicitly leaves room open for the doubt portion, in relation to “Earth origins, life origins, evolution, etc.” with possible judgment along the lines of value judgments, ethical assessments and religious beliefs” (Ibid.).[42],[43] Some carryover between the different portions of the contents appears evident in the documents, as analyze by Story (Ibid), as in a permission of discussion and exploration as if legitimate to entertain religious views as science in a biology classroom.
“For the most part, Canada’s education system seems to relegate evolution to upper year elective biology courses. This means that the vast numbers of public high school students are graduating without ever learning about Darwin’s evolutionary theories,” Story (Ibid.) explained, “Quebec is the only province to mandate elementary school teaching of evolutionary. Perhaps then, the critics are right. Canada appears to draw less divisive lines between creationist and evolution instruction as is the case in the United States.”[44] Story (Ibid.) considers the split between the private schools and the public schools within Canadian society in which the public schools exist in a different cultural milieu than the private school system, especially in a nation bound to a largely religious population with the vast majority as Christian – the religious source of creationism in North America, mostly; this does not even mention the “thousands of homeschooled children unrestricted by standard curricula. Story said, “In 2007, a group of Quebec Mennonites moved their families to a small town in Ontario. They did so because the Quebec Ministry of Education had mandated that their small private school must adhere to the provincial curriculum, which included instruction on Darwin’s theory of evolution” (Ibid.).[45],[46]
A reporter called the private schools private businesses without the necessary certification from the Ontario College of Teachers; in addition, public organizations, e.g., Big Valley Creation Science Museum, opened in the 2000s to compound the issue of proper scientific education in the public and the private schooling systems in the nation followed by the impacts on the general populace as a result (Ibid.).[47],[48]Religious orthodoxy dominant in the culture infused into the homeschooled educational curricula and bolstered by monuments to public ignorance. Creations acquires a platform unseen in other institutions. Story (Ibid.) stated, “The Social Science and Humanities Research Council, the federal body that rejected the proposal, stated that there was not ‘adequate justification for the assumption in the proposal that the theory of evolution, and not intelligent design, was correct…’ Thus, creationism seems to be an issue that some government institutions would rather not bring into the public consciousness. The refusal to fund such investigations speaks volumes to this being a hot-button topic best avoided.”[49]
Story’s most important point comes in the cultural analysis of the apathy of Canadians in the face of the creationism issue and the proper teaching of the foundations of biological sciences where students come into the postsecondary learning environment with “either no knowledge or very limited knowledge of Darwin’s theory of evolution” providing an insight into the cultural ignorance grounded in the apathetic stances of the public (Ibid.). We can do better.
Post-Apocalyptic Visions: Admission of Mistakes, But Only Under Pressure and After Community Catastrophes
God doesn’t exist, and even if one is a bloody idiot, one finishes up understanding that.
Michel Houellebecq
Religious belief is without reason and without dignity, and its record is near-universally dreadful.
Martin Amis
I mean I don’t believe: I’m sure there’s no God. I’m sure there’s no afterlife. But don’t call me an atheist. It’s like a losers’ club. When I hear the word atheist, I think of some crummy motel where they’re having a function and these people have nowhere else to go.
John Brockman
Religion was a lie that he had recognized early in life, and he found all religions offensive, considered their superstitious folderol meaningless, childish, couldn’t stand the complete unadultness — the baby talk and the righteousness and the sheep, the avid believers. No hocus-pocus about death and God or obsolete fantasies of heaven for him. There was only our bodies, born to live and die on terms decided by the bodies that had lived and died before us. If he could be said to have located a philosophical niche for himself that was it – he’d come upon it early and intuitively, and however elemental, that was the whole of it. Should he ever write an autobiography, he’d call it The Life and Death of a Male Body.
Philip Roth
The final piece was to present it to the world and to make it useful to the world. That was essential to my healing. I survived all of this. I am lucky. I came out on my own two feet with a sense of who I am and a love, and joy, of life. I want that for everyone on the planet.
If my story can help you work through your story in any way, and make you have a more joyful, fulfilling life, then it was worth every bit of suffering for me, for that to happen. That’s really the healing, ultimately. It is the healing we do for each other when we tell our stories because it helps us feel a lot less alone.
We all have these stories to tell. We have all lived through treacherous moments in our lives, great loss, stupidity, joy, and success. We need to share these stories because we connect with each other. The only way we’re going to get through the next 10, 20, 30, 40, 50, 60 years on this planet is by connecting to each other as human beings.
Not ideologies, not profit motives, not how big our bank accounts are, but just humans-to-humans. When we tell our stories, that instantly happens. So, I am very honored to be a member of the tribe that tells the stories of the humans and to have been able to tell my story.
Kelly Marie Carlin-McCall
Canadian schools, fundamentally, avoid or inadequately teach evolution via natural selection in elementary schools, middle schools, and high schools leaving students who proceed to postsecondary education ill-equipped to learn within the biology classes in university, as noted by Douglas Todd (2009).
Fred Edwords, in Dealing With “Scientific” Creationism (n.d.) – a well-informed and well-researched article, stated, “Only with this knowledge can one have some chance of success. One should, in fact, go to great lengths to avoid misrepresenting the creationist position. Paradoxically, one must also go to great lengths to not too easily buy into the creationist definition of the issues. One would do best by seeking to understand accurately what creationists are saying while, at the same time, seeking to learn their hidden motives and agendas.”
The Smithsonian Museum of Natural History provides a good explanation of science and religion, and the demarcation between them (2018):
Science is a way to understand nature by developing explanations for the structures, processes and history of nature that can be tested by observations in laboratories or in the field…
Religion, or more appropriately religions, are cultural phenomena comprised of social institutions, traditions of practice, literatures, sacred texts and stories, and sacred places that identify and convey an understanding of ultimate meaning…
Science depends on deliberate, explicit and formal testing (in the natural world) of explanations for the way the world is, for the processes that led to its present state, and for its possible future… Religions may draw upon scientific explanations of the world, in part, as a reliable way of knowing what the world is like, about which they seek to discern its ultimate meaning. (Ibid.)
Although, as Wyatt Graham, Executive Director of the Gospel Coalition Canada, stated, “There seems to be widespread agreement that the age of the earth is tertiary or non-central point of doctrine among Christians. The impulse to press the doctrine of YEC in the 1950s-1980s has become gentle hum, with Answers in Genesis being an exception to the rule.” (Graham, 2017). He harbours doubts as to the long-term viability of this view, saying, “It is safe to assume that in Canada YEC will decline in popularity. The cultural and theological pressures of those who hold to YEC will slowly erode YEC proponents’ confidence” (Ibid.). Stoyan Zaimov of the Christian Post spoke to the concerns of the decline of creationist beliefs in some countries in the more developed world and the apathy of some Christians and the rebuking by other Christians (2017).
This seems to imply the, based on the statement of Graham, comprehension or eventual admission – with the eventual decline of young earth creationism – in Canadian Christian communities of their forebears believing patent wrong ideas in a purported inerrant and holy text, as continues to happen over history and leaves one critical as to the viability of supposed origin, development, and assertions of the Bible within generations and generations of sincere biblical believers. Still into the present, young earth creationism and old earth creationism continue abated and debated, e.g. “Drs. Albert Mohler (YEC) and John Collins (Old Age Creationist / OEC)” or between “Tim Challies (YEC) and Justin Taylor (OEC)” (Graham, 2017; Carl F.H. Henry Center for Theological Understanding, 2017).
Edwords notes the foundational claims of creationism in multiple forms:
For convenience, I will quote the definition of “creation-science” appearing in Arkansas Act 590.
Creation-science includes the scientific evidences and related inferences that indicate:
- Sudden creation of the universe, energy, and life from nothing;
- The insufficiency of mutation and natural selection in bringing about development of all living kinds from a single organism;
- Changes only within fixed limits of originally created kinds of plants and animals;
- Separate ancestry for man and apes;
- Explanation of the earth’s geology by catastrophism, including the occurrence of a worldwide flood; and
- A relatively recent inception of the earth and living kinds.(n.d.)
As with the British Columbia jurisdictional case of the banning of creationism from the public schools, this has been replicated in other countries including Australia:
The South Australian Non-Government Schools Registration Board has published a new education policy that states it requires the ”teaching of science as an empirical discipline, focusing on inquiry, hypothesis, investigation, experimentation, observation and evidential analysis.” It then goes on to state that it “does not accept as satisfactory a science curriculum in a non-government school which is based on, espouses or reflects the literal interpretation of a religious text in its treatment of either creationism or intelligent design.”
However, Stephen O’Doherty, the chief executive of Christian Schools Australia, said that he believes the intention of the South Australian policy was to ban the teaching of the biblical perspective on the nature of the universe altogether. It was the only such subject singled out, he said.
O’Doherty said the statement by the South Australian Board was too strident, the Herald reports. “Taken literally,” he said, “it means you cannot mention the Bible in science classes.” (Baklinski, 2010).
However, the poor ideas may continue to persist. One difficulty lies in the conspiratorial mindset behind the belief system. Lewandowsky said, “There is growing evidence that indulging in conspiracy theories predisposes people to reject scientific findings, from climate change to vaccinations and AIDS. And researchers have now found that teleological thinking also links beliefs in conspiracy theories and creationism.” In a sense, the conspiratorial mindset rests on a teleological foundation in which the creationist becomes an extreme and explicit case study or the creationism as a theory of the origins of life and the cosmos. Conspiracy theory mindsets provide creationists (Best, 2018). Mehta (2019e) stated:
The good news: Belief in Young Earth Creationism is nearly as low as it’s ever been, and acceptance of evolution by natural selection is at an all-time high!
The bad news: Belief in Young Earth Creationism is still nearly twice as popular as reality.
Unfortunately, if well financed, and if an invalid epistemological belief-building structure, and if sufficient fervor and zeal, then we come to the problems extant in one nation extending into another country, as in the creationist theme park in Hong Kong (Taete, 2019). The Creation Museum in Petersburg, Kentucky remains an – ahem – testament and warning as to the problems inherent in the religious-based conceptualization of the natural world, of the world discovered by science and organized by the theoretical frameworks of scientists (Creation Museum, 2019). They have a life-sized Noah’s Ark and an Eden Zoo. Onward with these problems of education and theology proposed as science, the main concern becomes the proliferation of bad science.
The choice for good science is ours if we work where it counts: education.
[1] The Creation Club [Ed. David Rives Ministries] is an online resource (2016), which lists a large number of creationists for consumption and production of similar materials around the world: David Rives, Sara J. Mikkelson, Cheri Fields, Duane Caldwell, Tom Shipley, Jay Wile, Jay Hall, Vinnie Harned, Dr. Tas Walker, Avery Foley, Bryan Melugin, Karl Priest, Tiffany Denham, Garret Haley, Dr. Jack Burton, Terry Read, Mike Snavely and Carrie Snavely, Caleb LePore, Kate [Loop] Hannon, Russel Grigg, Russ Miller, Dante Duran, Doug Velting, Joseph Mastropaolo, Zachary Bruno, Bob Sorensen, Daniel Currier, Bob Enyart, Steve Schramm, Todd Elder, Dr. Jason Lisle, Walter Sivertsen, Janessa Cooper, Christian Montanez, Peter Schreimer, Todd Wood, Gary Bates, Lindsay Harold, Luke Harned, Wendy MacDonald, Dr. Charles Jackson, Emma Dieterle, Jim Liles, Victoria Bowbottom, Jeff Staddon, Rachel Hamburg, Tim Newton, Dr. Carolyn Reeves, Emory Moynagh, Bill Wise, Richard William Nelson, David Bump, Kally Lyn Horn, Tom Wagner, Mark Finkheimer, Paul Tylor, Jim Brenneman, Benjamin Owen, Steven Martins, Dr. John Hartnett, David Rives, Dr. Jonathan Sarfati, Mark Opheim, Mark Crouch, Salvador Cordova, Jim Gibson, Dr. Edward Boudreaux, Stephanie Clark, Faith P., Sara H., Donnie Chappell, George Maxwelll, Dr. Jerry Bergman, Jonathan Schulz, Albert DeBenedictis, Steve Hendrickson, Pat Mingarelli, Verle Bell, Bill Kolstad, D.S. Causey, Michael J. Oard, Jillene Bailey, NNathan Hutcherson, Tammara Horn, Dr. Andrew Snelling, Geoff Chapman, Philip Bell, Denis Dreves, Len Den Beer, Stella Heart, Joe Taylor, Trooy DeVlieger, Patrick Nurre, Roger Wheelock, David Mikkelson, Douglas Harold, Louie Giglio, Eric Metaxas, and Murry Rives.
[2] See America’s difficulty with Darwin. (2009, February). History Today, 59(2), 22-28.
[3] See Armenta, T. & Lane, K. E. (2010). Tennessee to Texas: Tracing the evolution controversy in public education. The Clearing House, 83, 76-79. doi:10.1080/00098651003655811.
[4] See Larson, E. J. (1997). Summer for the gods: The Scopes trial and America’s continuing debate over science and religion. Cambridge, MA: Harvard University Press.
[5] See Moore, R., Jensen, M., & Hatch. J. (2003). Twenty questions: What have the courts said about the teaching of evolution and creationism in public schools? BioScience, 53(8), 766-771.
[6] See Armenta, T. & Lane, K. E. (2010). Tennessee to Texas: Tracing the evolution controversy in public education. The Clearing House, 83, 76-79. doi:10.1080/00098651003655811
[7] See Cameron, A. (2006). An utterly hopeless muddle. The Presbyterian Record, 130(5), 18-21..
[8] See Noll, M. A. (1992). A history of Christianity in the United States and Canada. Grand Rapids, MI: William B. Eerdmans Publishing Company.
[9] See Barker, J. (2004). Creationism in Canada. In S. Coleman & L. Carlin (Eds.), The cultures of creationism (pp. 85-108). Burlington, VT: Ashgate Publishing Company.
[10] See Steffenhagen, J., & Baker, R. (2012, November 8). Humanist wants Abbotsford School District scrutinized for Bible distribution. Abbotsford Times.
[11] See Gay-friendly course halted by Abbotsford school board. (2008, September 21). The Vancouver Sun.
[12] See Chahal, S. S. (2002). Nation building and public education in the crossfire: An examination of the Abbotsford School Board’s 1981-1995 Origin of Life policy (Master’s Thesis). Retrieved from https://circle.ubc.ca/handle/2429/16315.
[13] See Sweet, L. (1997). God in the classroom: The controversial issue of religion in Canada’s schools. Toronto, ON: McClelland & Stewart Inc.
[14] See Barker, J. (2004). Creationism in Canada. In S. Coleman & L. Carlin (Eds.), The cultures of creationism (pp. 85-108). Burlington, VT: Ashgate Publishing Company.
[15] See British Columbia Civil Liberties Association (1995). Comments on the “creation science” movement in British Columbia. Retrieved from http://bccla.org/our_work/comments-on-the-creation-science-movement-in-british-columbia/.
[16] See Chahal, S. S. (2002). Nation building and public education in the crossfire: An examination of the Abbotsford School Board’s 1981-1995 Origin of Life policy (Master’s Thesis). Retrieved from https://circle.ubc.ca/handle/2429/16315.
[17] See Ibid.
[18] See Barker, J. (2004). Creationism in Canada. In S. Coleman & L. Carlin (Eds.), The cultures of creationism (pp. 85-108). Burlington, VT: Ashgate Publishing Company.
[19] See British Columbia Civil Liberties Association (1995). Comments on the “creation science” movement in British Columbia. Retrieved from http://bccla.org/our_work/comments-on-the-creation-science-movement-in-british-columbia/.
[20] See Barker, J. (2004). Creationism in Canada. In S. Coleman & L. Carlin (Eds.), The cultures of creationism (pp. 85-108). Burlington, VT: Ashgate Publishing Company.
[21] See Ibid.
[22] See Ibid.
[23] See Chahal, S. S. (2002). Nation building and public education in the crossfire: An examination of the Abbotsford School Board’s 1981-1995 Origin of Life policy (Master’s Thesis). Retrieved from https://circle.ubc.ca/handle/2429/16315.
[24] See Wood, C. (1995). Big bang versus a big being. Maclean’s, 108(24), 14.
[25] See British Columbia Civil Liberties Association (1995). Comments on the “creation science” movement in British Columbia. Retrieved from http://bccla.org/our_work/comments-on-the-creation-science-movement-in-british-columbia/.
[26] See Chahal, S. S. (2002). Nation building and public education in the crossfire: An examination of the Abbotsford School Board’s 1981-1995 Origin of Life policy (Master’s Thesis). Retrieved from https://circle.ubc.ca/handle/2429/16315.
[27] See Todd, D. (1995). Abbotsford teachers want Genesis out of Biology 11 class: Creationism stays, school chair insists. The Vancouver Sun.
[28] See Chahal, S. S. (2002). Nation building and public education in the crossfire: An examination of the Abbotsford School Board’s 1981-1995 Origin of Life policy (Master’s Thesis). Retrieved from https://circle.ubc.ca/handle/2429/16315.
[29] See Wood, C. (1995). Big bang versus a big being. Maclean’s, 108(24), 14.
[30] See Barker, J. (2004). Creationism in Canada. In S. Coleman & L. Carlin (Eds.), The cultures of creationism (pp. 85-108). Burlington, VT: Ashgate Publishing Company.
[31] See Wood, C. (1995). Big bang versus a big being. Maclean’s, 108(24), 14.
[32] See Byfield, T., & Byfield, V. (1995, November 20). Religious dogma is banned in B.C. science classes to make way for irreligious dogma. Alberta Report/Newsmagazine, 36.
[33] See Chahal, S. S. (2002). Nation building and public education in the crossfire: An examination of the Abbotsford School Board’s 1981-1995 Origin of Life policy (Master’s Thesis). Retrieved from https://circle.ubc.ca/handle/2429/16315.
[34] See Todd, D. (1995). Abbotsford teachers want Genesis out of Biology 11 class: Creationism stays, school chair insists. The Vancouver Sun.
[35] See Wood, C. (1995). Big bang versus a big being. Maclean’s, 108(24), 14.
[36] See Barker, J. (2004). Creationism in Canada. In S. Coleman & L. Carlin (Eds.), The cultures of creationism (pp. 85-108). Burlington, VT: Ashgate Publishing Company.
[37] See Sweet, L. (1997). God in the classroom: The controversial issue of religion in Canada’s schools. Toronto, ON: McClelland & Stewart Inc.
[38] See Ibid.
[39] See Chahal, S. S. (2002). Nation building and public education in the crossfire: An examination of the Abbotsford School Board’s 1981-1995 Origin of Life policy (Master’s Thesis). Retrieved from https://circle.ubc.ca/handle/2429/16315.
[40] See British Columbia Ministry of Education (2006). Biology 11 and 12 Integrated Resource Package 2006. [Program of Studies]. Retrieved from http://www.bced.gov.bc.ca/irp/pdfs/sciences/2006biology1112.pdf.
[41] See School District No. 34 – Abbotsford. (1996). Origin of Life. [Curriculum Guide].
[42] See Newfoundland and Labrador Department of Education. (2004). Biology 3201 Curriculum Guide. Retrieved from http://www.ed.gov.nl.ca/edu/k12/curriculum/guides/science/bio3201/outcomes.pdf.
[43] See Laidlaw, S. (2007, April 2). Creationism debate continues to evolve. The Toronto Star. Retrieved from http://www.thestar.com/life/2007/04/02/creationism_debate_continues_to_evolve.html.
[44] See Halfnight, D. (2008, September). Where’s Darwin? The United Church Observer. Retrieved from http://www.ucobserver.org/ethics/2008/09/wheres_darwin/.
[45] See Alphonso, C. (2007, September 4). Quebec Mennonites moving to Ontario for faith-based teaching. The Globe and Mail. Retrieved from http://www.theglobeandmail.com/news/national/quebec-mennonites-moving-to-ontario-for-faith-based-teaching/article1081765/.
[46] See Bergen, R. (2007, September 1). Education laws prompt Mennonites to pack bags; Quebec residents move to Ontario so kids can be taught creationism. Times – Colonist.
[47] See Alphonso, C. (2007, September 4). Quebec Mennonites moving to Ontario for faith-based teaching. The Globe and Mail. Retrieved from http://www.theglobeandmail.com/news/national/quebec-mennonites-moving-to-ontario-for-faith-based-teaching/article1081765/.
[48] See Dunn, C. (2007, June 5) A Canadian home for creationism. CBC News. [Video file].
[49] See Halfnight, D. (2008, September). Where’s Darwin? The United Church Observer. Retrieved from http://www.ucobserver.org/ethics/2008/09/wheres_darwin/.
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Jacobsen, S.D. (2019o, January 14). Ask Gretta 2 — Expect the Unexpected, and the Expected. Retrieved from https://www.canadianatheist.com/2019/01/gretta-2-jacobsen/.
Jacobsen, S.D. (2019p, January 28). Ask Gretta 3: What Is The Stance of the United Church of Canada on the Resurrection?. Retrieved from https://www.canadianatheist.com/2019/01/ask-gretta-3-jacobsen/.
Jacobsen, S.D. (2019q, February 20). Ask Gretta 4: Why Are Canadians Less Likely To Be Fundamentalists?. Retrieved from https://www.canadianatheist.com/2019/02/ask-gretta-4-jacobsen/.
Jacobsen, S.D. (2019r, March 5). Ask Gretta 5 — Upon This Rock: A Shared Future With Those Still Comforted By Their Religious Beliefs. Retrieved from https://www.canadianatheist.com/2019/03/ask-gretta-5-jacobsen/.
Jacobsen, S.D. (2019s, March 31). Ask Gretta (and Denise) 6 — Atheists and Humanists at the Pulpit: A Tale of Two Freethinkers. Retrieved from https://www.canadianatheist.com/2019/03/ask-gretta-and-denise-7-jacobsen/.
Jacobsen, S.D. (2019e, May 16). Ask Herb 8 — A Hodge-Podge Conjecture: Me Versus Not-Me. Retrieved from https://www.canadianatheist.com/2019/05/ask-herb-8-jacobsen/.
Jacobsen, S.D. (2019u, October 5). Ask Melissa 1–2013 to Infinity: On Creationism in Canada. Retrieved from https://www.canadianatheist.com/2019/10/ask-melissa-1-jacobsen/.
Jacobsen, S.D. (2018o, February 1). Conversation with Atheist Minister Gretta Vosper — Current Context. Retrieved from https://www.patheos.com/blogs/rationaldoubt/2018/02/conversation-atheist-minister-gretta-vosper-current-context/.
Jacobsen, S.D. (2018c, October 15). Conversation with Dr. Gleb Tsipursky — Co-Founder, Pro-Truth Pledge & Intentional Insights. Retrieved from https://www.canadianatheist.com/2018/10/tsipursky-jacobsen/.
Jacobsen, S.D. (2018l, January 9). Discussion with a Tanzanian Eminent Public Figure Who Happened to be a Freethinker. Retrieved from https://www.canadianatheist.com/2018/01/discussion-with-a-tanzanian-eminent-public-figure-who-happened-to-be-a-freethinker/.
Jacobsen, S.D. (2018b, December 18). End of the Year BCHA Interview with Ian Bushfield. Retrieved from https://www.canadianatheist.com/2018/12/bushfield-jacobsen/.
Jacobsen, S.D. (2017b, September). Evolution vs. Creationism via “Scientific American” E-Book. Retrieved from https://www.canadianatheist.com/2017/09/evolution-creationism/.
Jacobsen, S.D. (2018g, February 16). In Conversation with Joyce Arthur — Founder and Executive Director, Abortion Rights Coalition of Canada. Retrieved from https://www.canadianatheist.com/2018/02/arthur/.
Jacobsen, S.D. (2018n, January 12). In Conversation with Atheist Minister Gretta Vosper — Current Context. Retrieved from https://www.canadianatheist.com/2018/01/vosper/.
Jacobsen, S.D. (2019h, January 3). In-Depth Interview with Fredric L. Rice — Co-Founder, The Skeptic Tank. Retrieved from https://www.canadianatheist.com/2019/01/rice-jacobsen/.
Jacobsen, S.D. (2017, November 16). Indefinite Delay in Ecclesiastical Court Hearing for Minister Gretta Vosper. Retrieved from https://www.canadianatheist.com/2017/11/gretta-vosper/.
Jacobsen, S.D. (2019m, January 9). Interview with Ann Reid — Executive Director, National Center for Science Education. Retrieved from https://www.canadianatheist.com/2019/01/interview-with-ann-reid-executive-director-national-center-for-science-education/.
Jacobsen, S.D. (2019k, January 14). Interview with Kristine Klopp — Assistant State Director, American Atheists Alabama. Retrieved from https://www.canadianatheist.com/2019/01/klopp-jacobsen/.
Jacobsen, S.D. (2019i, March 5). Interview with Jim Hudlow — President, Inland Northwest Freethought Society. Retrieved from https://www.canadianatheist.com/2019/03/hudlow-jacobsen/.
Jacobsen, S.D. (2019t, October 2). Interview with Melissa Story on Personal Story and Christian Creationism. Retrieved from https://www.canadianatheist.com/2019/10/story-jacobsen/.
Jacobsen, S.D. (2019c, July 16). Interview with Minister Bruce McAndless-Davis — Minister, Peninsula United Church & Curator, ThirdSpace Community Café. Retrieved from https://www.canadianatheist.com/2019/07/mcandless-davis-jacobsen/.
Jacobsen, S.D. (2019d, June 10). Interview with Luke Douglas — Executive Director, Humanist Society of Greater Phoenix. Retrieved from https://www.canadianatheist.com/2019/06/douglas-jacobsen/.
Jacobsen, S.D. (2019j, January 22). Interview with Patrick Morrow — (New) President, Humanists Atheists and Agnostics of Manitoba. Retrieved from https://www.canadianatheist.com/2019/01/morrow-jacobsen/.
Jacobsen, S.D. (2019f, March 25). Interview with Professor Kenneth Miller — Professor, Brown University. Retrieved from https://www.canadianatheist.com/2019/03/miller-jacobsen/.
Jacobsen, S.D. (2019g, March 7). Interview with Rob Boston — Editor, Church & State (Americans United for Separation of Church and State). Retrieved from https://www.canadianatheist.com/2019/03/boston-jacobsen/.
Jacobsen, S.D. (2017, October 15). Interview with Roslyn Mould: President of the Humanist Association of Ghana; Chair of the African working group (IHEYO). Retrieved from https://www.canadianatheist.com/2017/10/roslyn-mould/.
Jacobsen, S.D. (2019, August 29). Interview with Secular Community Member at Baylor University. Retrieved from https://www.canadianatheist.com/2019/08/baylor-jacobsen/.
Jacobsen, S.D. (2018a, December 31). Interview with Tim Mendham — Executive Officer & Editor, Australian Skeptics Inc.. Retrieved from https://www.canadianatheist.com/2018/12/mendham-jacobsen/.
Jacobsen, S.D. (2019l, January 12). Interview with Tim Ward — Assistant State Director, American Atheists Oklahoma. Retrieved fromhttps://www.canadianatheist.com/2019/01/ward-jacobsen/.
Jacobsen, S.D. (2017c, November 5). Payette: It’s a Joke, Folks. Retrieved from https://www.canadianatheist.com/2017/11/payette/.
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Jacobsen, S.D. (2017d, September 30). The Calgary Pride Parade with Christine M. Shellska. Retrieved from https://www.canadianatheist.com/2017/09/the-calgary-pride-parade-with-christine-m-shellska/.
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Peachey, R. (2009k, November 13). Evolution’s Biggest Problem!. Retrieved from https://creationbc.org/index.php/evolutions-biggest-problem/.
Peachey, R. (2012b, September). Evolutionary Thinking leads to Retarded Science. Retrieved from https://creationbc.org/index.php/evolutionary-thinking-leads-to-retarded-science/.
Peachey, R. (2009c, September 17). Evolutionists and E x t r a p o l a t i o n. Retrieved from https://creationbc.org/index.php/evolutionists-and-e-x-t-r-a-p-o-l-a-t-i-o-n/.
Peachey, R. (n.d.ae). Explaining Away the Genesis “Days” — Two Favourite Techniques (an email exchange). Retrieved from www.creationbc.org/index.php/explaining-away-the-genesis-days-two-favourite-techniques-an-email-exchange/.
Peachey, R. (n.d.ba). False, Flawed, and Unrepeatable — How “Science” is Losing its Aura. Retrieved from www.creationbc.org/index.php/false-flawed-and-unrepeatable-how-science-is-losing-its-aura/.
Peachey, R. (n.d.t). Five Arguments for Genesis 1 and 2 as Straightforward Historical Narrative. Retrieved from www.creationbc.org/index.php/five-arguments-for-genesis-1-and-2-as-straightforward-historical-narrative/.
Peachey, R. (n.d.v). Five Arguments for Genesis 1 and 2 as Straightforward Historical Narrative. Retrieved from https://creationbc.org/index.php/five-arguments-for-genesis-1-and-2-as-straightforward-historical-narrative/.
Peachey, R. (n.d.z). Four Reasons Why You Can’t Believe Both Genesis And Evolution At The Same Time. Retrieved from www.creationbc.org/index.php/four-reasons-why-you-cant-believe-both-genesis-and-evolution-at-the-same-time/.
Peachey, R. (2008a, March). Genesis 2:4 and the Meaning of “Day” in Genesis 1. Retrieved from https://creationbc.org/index.php/genesis-24-and-the-meaning-of-day-in-genesis-1/.
Peachey, R. (2010, March). HOLES IN EVOLUTION! (as described by my university Invertebrate Zoology textbook). Retrieved from https://creationbc.org/index.php/holes-in-evolution-as-described-by-my-university-invertebrate-zoology-textbook/.
Peachey, R. (n.d.bc). How a Literal Understanding of Genesis Promoted the Rise of Modern Science!. Retrieved from https://creationbc.org/index.php/how-a-literal-understanding-of-genesis-promoted-the-rise-of-modern-science/.
Peachey, R. (2008b, June). How Darwinism Contributed to Modern Views on Abortion, Infanticide, and Euthanasia. Retrieved from https://creationbc.org/index.php/darwinism-contributed-modern-views-abortion-infanticide-euthanasia/.
Peachey, R. (2005b, June). How Evolutionists Ought to Teach Evolution. Retrieved from https://creationbc.org/index.php/how-evolutionists-ought-to-teach-evolution/.
Peachey, R. (2013a, June). How to Argue Against the Obvious Meaning of “Day” in Genesis 1. Retrieved from https://creationbc.org/index.php/how-to-argue-against-the-obvious-meaning-of-day-in-genesis-1/.
Peachey, R. (n.d.w). How Was Genesis Composed?. Retrieved from www.creationbc.org/index.php/how-was-genesis-composed/.
Peachey, R. (2003b, September). Is a “Day” Really a Day in Genesis 1? Here’s What the Hebrew Scholars Say!. Retrieved from https://creationbc.org/index.php/is-a-day-really-a-day-in-genesis-1-heres-what-the-hebrew-scholars-say/.
Peachey, R. (2010a, March). Is Evolution Really So Central to Biology?. Retrieved from https://creationbc.org/index.php/is-evolution-really-so-central-to-biology/.
Peachey, R. (n.d.u). Is Genesis Poetry? (response to a high school student). Retrieved from www.creationbc.org/index.php/is-genesis-poetry-response-to-a-high-school-student/.
Peachey, R. (n.d.ad). If Jesus Was Wrong: The Implications. Retrieved from www.creationbc.org/index.php/if-jesus-was-wrong-the-implications/.
Peachey, R. (n.d.aq). Is Peripatus a Valid Evolutionary Intermediate?. Retrieved from www.creationbc.org/index.php/is-peripatus-a-valid-evolutionary-intermediate/.
Peachey, R. (2009m, November 27). Let’s Be Realistic: You Can’t Logically Have it Both Ways!. Retrieved from https://creationbc.org/index.php/lets-be-realistic-you-cant-logically-have-it-both-ways/.
Peachey, R. (n.d.az). Life On Mars?. Retrieved from www.creationbc.org/index.php/life-on-mars/.
Peachey, R. (n.d.ak). Major Nineteenth Century Theories of Evolution: Lamarck and Darwin. Retrieved from www.creationbc.org/index.php/major-nineteenth-century-theories-of-evolution-lamarck-and-darwin/.
Peachey, R. (n.d.am). Major Twentieth Century Theories of Evolution: The Neo-Darwinian Synthesis and Punctuated Equilibrium. Retrieved from www.creationbc.org/index.php/major-twentieth-century-theories-of-evolution-the-neo-darwinian-synthesis-and-punctuated-equilibrium/.
Peachey, R. (2009n, December 4). Medieval “Flat Earth” Belief: Another Evolutionist Fallacy!. Retrieved from https://creationbc.org/index.php/medieval-flat-earth-belief-another-evolutionist-fallacy/.
Peachey, R. (n.d.ax). Mistaken Microfossils! (And Other Erroneous Evidence of Early Earthlife). Retrieved from www.creationbc.org/index.php/mistaken-microfossils-and-other-erroneous-evidence-of-early-earthlife/.
Peachey, R. (n.d.y). Nine Reasons Why the “Days” in Genesis 1 Must Be Understood as Normal (24-Hour) Days. Retrieved from www.creationbc.org/index.php/nine-reasons-why-the-days-in-genesis-1-must-be-understood-as-normal-24-hour-days/.
Peachey, R. (n.d.as). Not “Junk”!. Retrieved from www.creationbc.org/index.php/not-junk/.
Peachey, R. (n.d.j). Noted Atheist Critiques Neo-Darwinism!. Retrieved from https://creationbc.org/index.php/noted-atheist-critiques-neo-darwinism/.
Peachey, R. (2010b, June). On Being Labeled “Extreme”. Retrieved from https://creationbc.org/index.php/on-being-labeled-extreme/.
Peachey, R. (2009h, October 23). On Restoring Science to its “Rightful Place”. Retrieved from https://creationbc.org/index.php/on-restoring-science-to-its-rightful-place/.
Peachey, R. (n.d.bb). Personalities in the Evolution/Creation Conflict. Retrieved from https://creationbc.org/index.php/personalities-in-the-evolutioncreation-conflict/.
Peachey, R. (n.d.i). PhD Study Finds: Evolution is Incompatible with God!. Retrieved from https://creationbc.org/index.php/phd-study-finds-evolution-is-incompatible-with-god/.
Peachey, R. (n.d.ay). Planet Earth — A Well-Designed Place to Live!. Retrieved from www.creationbc.org/index.php/planet-earth-a-well-designed-place-to-live/.
Peachey, R. (n.d.ah). Pluperfect: The Right Solution for the Genesis 2:19 “Problem”. Retrieved from www.creationbc.org/index.php/pluperfect-the-right-solution-for-the-genesis-219-problem/.
Peachey, R. (n.d.ai). Positive Scientific Evidence for Creation!. Retrieved from www.creationbc.org/index.php/positive-scientific-evidence-for-creation/.
Peachey, R. (2011b, September). Resisting an Overused Argument for Evolution (Antibiotic Resistance in Bacteria). Retrieved from https://creationbc.org/index.php/resisting-an-overused-argument-for-evolution-antibiotic-resistance-in-bacteria/.
Peachey, R. (n.d.o). Response to Governor General Julie Payette. Retrieved from www.creationbc.org/index.php/response-to-governor-general-julie-payette/.
Peachey, R. (n.d.m). Response to Spencer Boersma’s article “Why Genesis One Does Not Teach Creationism”. Retrieved from https://creationbc.org/index.php/response-to-spencer-boersmas-article-why-genesis-one-does-not-teach-creationism/.
Peachey, R. (2015a, March). Right-Handed Amino Acids: Can They Smack Down the Evolutionist’s Chirality Problem?. Retrieved from https://creationbc.org/index.php/right-handed-amino-acids-can-they-smack-down-the-evolutionists-chirality-problem/.
Peachey, R. (n.d.be). Science: Child of the Biblical Worldview. Retrieved from https://creationbc.org/index.php/science-child-of-the-biblical-worldview/.
Peachey, R. (n.d.ap). Sickle-Cell Anemia: Example of a “Beneficial Mutation”?. Retrieved from www.creationbc.org/index.php/sickle-cell-anemia-example-of-a-beneficial-mutation/.
Peachey, R. (1999, September). Sir John William Dawson: A Great Canadian Creationist. Retrieved from https://creationbc.org/index.php/sir-john-william-dawson-a-great-canadian-creationist/.
Peachey, R. (2005d, December). The “Big Bang” Explains Nothing!. Retrieved from https://creationbc.org/index.php/the-big-bang-explains-nothing/.
Peachey, R. (2015d, September). The Bible & The Shape of the Earth — A Blog Exchange. Retrieved from https://creationbc.org/index.php/the-bible-the-shape-of-the-earth-a-blog-exchange/.
Peachey, R. (n.d.n). The British Monarchy: Contrived History?. Retrieved from https://creationbc.org/index.php/the-british-monarchy-contrived-history/.
Peachey, R. (n.d.b). The Coffee News Ads. Retrieved from https://www.creationbc.org/index.php/the-coffee-news-ads/.
Peachey, R. (2007b, September). The Eight E’s of Evolution!. Retrieved from https://creationbc.org/index.php/the-eight-es-of-evolution/.
Peachey, R. (n.d.ao). The Galápagos Finches: Prime Example of Evolution?. Retrieved from www.creationbc.org/index.php/the-galapagos-finches-prime-example-of-evolution/.
Peachey, R. (n.d.p). The Genesis Debate: Richard Peachey’s speeches. Retrieved from https://creationbc.org/index.php/the-genesis-debate-richard-peacheys-speeches/.
Peachey, R. (n.d.aj). The Giraffe: A Favourite Textbook Illustration of Evolutionary Theories. Retrieved from www.creationbc.org/index.php/the-giraffe-a-favourite-textbook-illustration-of-evolutionary-theories/.
Peachey, R. (n.d.an). The Peppered Moth Story: Prime Example of Evolution?. Retrieved from www.creationbc.org/index.php/the-peppered-moth-story-prime-example-of-evolution/.
Peachey, R. (2012a, June). The Peppered Moth Story: Vindicated!. Retrieved from https://creationbc.org/index.php/the-peppered-moth-story-vindicated/.
Peachey, R. (2009i, October 30). The Reality of God (in response to Peter Raabe). Retrieved from https://creationbc.org/index.php/the-reality-of-god-in-response-to-peter-raabe/.
Peachey, R. (n.d.at). The “Science” of Paleoanthropology (Human Fossils) — Exposed!. Retrieved from www.creationbc.org/index.php/the-science-of-paleoanthropology-human-fossils-exposed/.
Peachey, R. (n.d.ag). The seventh day in Genesis 2:1–3 — a long, indefinite period of time?. Retrieved from www.creationbc.org/index.php/the-seventh-day-in-genesis-21-3-a-long-indefinite-period-of-time/.
Peachey, R. (n.d.ab). The Uniqueness of Human Beings: “In the Image of God”. Retrieved from www.creationbc.org/index.php/the-uniqueness-of-human-beings-in-the-image-of-god/.
Peachey, R. (2003a, March). Theistic Evolution: Can this “Marriage” be saved??. Retrieved from https://creationbc.org/index.php/theistic-evolution-can-this-marriage-be-saved/.
Peachey, R. (n.d.h). Trinity Western University’s Statement on Creation: A Critique (detailed version). Retrieved from https://creationbc.org/index.php/trinity-western-universitys-statement-on-creation-a-critique-detailed-version/.
Peachey, R. (n.d.g). Trinity Western University’s Statement on Creation: A Critique (short version). Retrieved from https://creationbc.org/index.php/trinity-western-universitys-statement-on-creation-a-critique-short-version/.
Peachey, R. (n.d.r). Was Christ a Creationist? (One-Page Summary). Retrieved from www.creationbc.org/index.php/was-christ-a-creationist-one-page-summary/
Peachey, R. (n.d.q). Was Christ a Creationist? (Sermon). Retrieved from www.creationbc.org/index.php/was-christ-a-creationist-sermon/.
Peachey, R. (2006c, September). What I Taught my Science 9 Students this Summer!. Retrieved from https://creationbc.org/index.php/what-i-taught-my-science-9-students-this-summer/.
Peachey, R. (2015b, March). What the New Testament teaches about Creation, Fall, and the Flood. Retrieved from https://creationbc.org/index.php/what-the-new-testament-teaches-about-creation-fall-and-the-flood/.
Peachey, R. (2009e, October 1). What Would Jesus Do . . . about the Creation/Evolution Controversy?. Retrieved from https://creationbc.org/index.php/what-would-jesus-do-about-the-creationevolution-controversy/.
Peachey, R. (2015c, June). Where Cain Got His Wife: Is This a Moral Problem for the Bible? And does Darwinism Provide a Better Answer? (an Email Exchange). Retrieved from https://creationbc.org/index.php/where-cain-got-his-wife-is-this-a-moral-problem-for-the-bible-and-does-darwinism-provide-a-better-answer/.
Peachey, R. (2008c, December). Why Can’t Evolutionists Make Headway?. Retrieved from https://creationbc.org/index.php/why-cant-evolutionists-make-headway/.
Peachey, R. (2010c, September). Why Christians Should Not Be Open to Darwin!. Retrieved from https://creationbc.org/index.php/why-christians-should-not-be-open-to-darwin/.
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Zimmerman, M. (2010, January 1). Young Earth Creationism: Not Only in America. Retrieved from https://www.huffpost.com/entry/young-earth-creationism-e_b_591873.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Greek Helsinki Monitor
Publication Date (yyyy/mm/dd): 2019/08/12
Ask Panayote 1 — Greece and Freethought
By Scott Douglas Jacobsen
Panayote Dimitras is the Co-Founder and Spokesperson of the Humanist Union of Greece, and a Board Member of the European Humanist Federation.
Here we talk about Greek culture and freethought, and more.
Scott Douglas Jacobsen: What has been the historical acceptance of atheism and theism in Greece? How do these impact political, social, and family life?
Panayote Dimitras: Greece is a country where theism is a near-universal value and atheism is broadly perceived as an anti-Hellenic value or “heresy” or “insult.”
As the President of the Republic, the Government, the Parliament are sworn in not only invoking God etc but also in the presence of priest, bishops, and often the Archbishop; as in all birth, religious but also civil marriage, and cohabitation partnership certificates it is mandatory to declare one’s religion; and so on; it is asphyxiating to be an “out-atheist” in Greece.
It is indicative that the former Prime Minister Alexis Tsipras and the former Mayor of Athens George Kaminis once stated that they were atheists but this was not evident at all in the day toi day functioning of the Government and the City of Athens.
Jacobsen: Thank you for the opportunity and your time, Panayote.
Ask Panayote 2 — Ancient Greek Gods
By Scott Douglas Jacobsen
Panayote Dimitras is the Co-Founder and Spokesperson of the Humanist Union of Greece, and a Board Member of the European Humanist Federation.
Here we talk about Greek culture and freethought, and more.
Scott Douglas Jacobsen: Greek culture invented many gods in ancient history. What did the gods represent to the ancient Greeks? What do those gods represent to the Greeks, in general, now?
Panayote Dimitras: Gods in polytheistic cultures, ancient and/or contemporary, in my opinion reflect people’s needs to manage phenomena they could not explain and/or fear.
In contemporary Greece for a very small minority ancient gods are venerated as such by “dodecatheists” [followers of twelve gods]; for the majority they are part of ancient history and elements of the tourist industry.
Jacobsen: Thank you for the opportunity and your time, Panayote.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Humanisten (Swedish Humanist Association, Humanisterna)
Publication Date (yyyy/mm/dd): 2020/09
Humanisten: Can you tell us a little about yourself and your background?
Roslyn Mould: I was born and raised in Accra, Ghana. I studied linguistics and modern languages at the University of Ghana, Legon. I became active in the humanist community in 2012 when I joined the Humanist Association of Ghana (HAG). Later, I became the Chairperson of HAG and also served on the boards of Humanist International and the African Humanist Alliance.
Humanisten: How did you come to identify as a humanist?
Roslyn Mould: I grew up in a religious environment, but I always asked questions and was never satisfied with the answers. At university, I met other people who thought like me and I realized there was a name for it: humanism. It was liberating to know I wasn’t alone.
Humanisten: What are the main challenges for humanists in Ghana?
Roslyn Mould: The biggest challenge is social stigma. Religion is very important in Ghanaian society. If you say you are a humanist or atheist, people assume you are immoral. There is also family pressure. Many people hide their beliefs to avoid problems at home, at work, or in their communities.
Humanisten: How has the Humanist Association of Ghana responded to these challenges?
Roslyn Mould: We try to provide a safe space for nonbelievers. We organize regular meetings, conferences, and social activities. We also work with international partners to promote secularism and human rights. Education is key — we want to show that humanists also value ethics, compassion, and community.
Humanisten: You have also been involved in activism beyond Ghana. Can you tell us more?
Roslyn Mould: Yes, I have been on the board of Humanist International and the African Humanist Alliance. This has given me the opportunity to connect with humanists around the world, to share experiences, and to work on projects that promote freedom of belief and expression.
Humanisten: What motivates you personally to do this work?
Roslyn Mould: I want to help create a society where people are free to think for themselves without fear. I believe humanism can contribute to building a more tolerant and just Ghana, and a better world.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Atheist Alliance of America
Publication Date (yyyy/mm/dd): Unknown
An overwhelming majority of African Americans self-identify as Christians, putting them ahead of both whites and Latinos. Black Nonbelievers, Inc, aims to revolutionize the community and its deeply entrenched relationship with religion through community-building events like the one here discussed.
By Scott Douglas Jacobsen
Mandisa Thomas is the Founder of Black Nonbelievers, Inc., one of, if not the, largest organizations 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. It is affiliated with the Center for Inquiry, Ex-Muslims of North America, and the Freedom from Religion Foundation, among other associations.
From the page:
“We connect with other Blacks (and allies) who are living free of religion and other beliefs, and might otherwise be shunned by family and friends. Instead of accepting dogma, we seek to determine truth and morality through reason and evidence.”
The organization is currently present in a number of cities through the U.S., including Atlanta, Charlotte, Cincinnati, Dallas, Detroit, Washington D.C., Louisville, Milwaukee, New York, Orlando, and Portland, “[encouraging] people to move from a mindset of faith and belief to reason and rationality.”
Why the need for an atheist organization specific to the African American community?
According to the Pew Research Center, an overwhelming majority of African Americans self-identify as Christians, putting them ahead of both whites and Latinos. Seventy-five percent of black Americans say religion is very important in their lives and are more likely to profess an absolute certainty in their belief for God.

Despite these statistics, however, a recent trend promises potential for black Americans who identify as unaffiliated–and a ‘market’ of sorts that renders an organization like Black Nonbelievers, Inc. ever relevant.
Three in ten African Americans between the ages of 18 and 29 say they are religiously unaffiliated, mirroring larger, national trends towards agnosticism or atheism.
In the words of Mandisa Thomas:
“Critical thinking is at an all time low in the Black community – the proof is in the high drug, disease and pregnancy rates. And with so many churches concentrated there – with millions of dollars collectively flowing through them – there’s really no reason why the notion to look to an invisible entity to solve problems should still exist…
I would like to say that the time to turn around the image of the one dimensional, religious minded African American is NOW. And here at Black Nonbelievers, we are determined to make this a reality.”
In this interview, Scott Douglas Jacobsen explores the organization’s upcoming convention.
Scott Douglas Jacobsen: There is an upcoming convention scheduled after Thanksgiving with presenters from the Black or African American atheist or non-believing community, or allies of said community.
What is the general theme of this event? And why did you consider it important to organize?
Mandisa Thomas: The theme is fun, support, community. The affiliate organizer is a tour and cruise specialist. This is a good way for us to host a larger event and raise funds for the organization.
Also, it provides people the opportunity to do something that they have never done before. It was a good way for us to provide that community and connection while giving people new experiences and the opportunity to travel with a group of like-minded people.
It does incorporate the sense of community that Black Nonbelievers tries to provide as an organization.
Jacobsen: Who will be some of the speakers?
Thomas: Jeremiah Camara is one. He is the producer of the documentary Contradiction and the author of Holy Lockdown and The New Doubting Thomas.
Jacobsen: [Laughing] I like that.
Thomas: [Laughing] We have Candace Gorham, who is the author of The Ebony Exodus Project. We have Monette Richards from Secular Woman. We have Larry Decker from the Secular Coalition for America.
We have Detryck von Doom, who is with the Louisville chapter of The Satanic Temple . We have a number of people, but those are our main speakers there.
Jacobsen: What topics do you consider will be some of the highlights of this 5-day event?
Thomas: Jeremiah will be discussing the new documentary Holy Hierarchy: The Religious Roots of Racism in America. We will also be emphasizing the importance of being a good ally to people of color and women.
Black Nonbelievers is a member organization for Secular Coalition for America. We will be expounding on the work that Secular Woman as an organization accomplishes.
Many of the women involved in Black Nonbelievers, myself included, will be highlighting the work of women as well as other people of color. We will also be bringing attention to the authors, activists, and other talent coming from the black atheist community.
Jacobsen: What are some ways for allies to achieve better engagement?
Thomas: Healthier engagement is listening. I do not know how many times I have said that. Listen, listen, listen, to the people doing the work, what the problems are, what the issues are.
Donation also helps tremendously. Make sure that if you know anyone who is looking for a resource, you can point to us as a valuable resource. It can go towards community-building and connection efforts. A good ally should know how to listen, know when to offer input, and when not to, and also when to play a supporting role when they need you.
Jacobsen: Is this going to be an annual event following forward?
Thomas: Yes, the first event had about 36 people. The ship holds about 2,000 people [Laughing]. But yes, it was a very, very good event. We are hoping to make this annual. Also, it is important to note that people can still sign up.
Even though the deadline for the deposit has passed, it is still possible to sign up. You would just have to make a larger payment now than before.
Jacobsen: Any final thoughts based on the conversation today?
Thomas: Yes, we will be looking forward to it again. We sail out of Miami. We will go to the Dominican Republic and elsewhere. It can be an overwhelming experience, but, please, look at our website for more information on the speakers as well as the excursions and the points of destination and get ready to have a good time with us.
Jacobsen: Thank you for the opportunity and your time, Mandisa.
Thomas: Thank you.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Arab Atheist Broadcasting (Arab Atheist Magazine)
Publication Date (yyyy/mm/dd): 2019/02/23
English Version
China and Europe Continue to Dominate in the Quantity of Atheists
By Scott Douglas Jacobsen
China and Europe continue to dominate in the quantity of atheists. In particular, China has 67% of its population identifying as “convinced atheists.” Europe holds several of the top 20 positions in the world. Slovenia holds 28%, Italy 8%, and France at 19%. Japan, though not in Europe, ranks second after China at 29%.
According to a global survey, the number of “convinced atheists” grew worldwide from 5% in 2005 to 9% in 2017. This represents an increase of about 80% in 12 years. Over that same time, the percentage of people identifying as religious fell from 77% to 62%.
The correlation tends to follow trends of higher education, higher income, and higher age with lower religiosity. This is consistent across countries, though China remains an exceptional case in the sheer size of its irreligious population.
النسخة العربية
الصين وأوروبا تواصلان الهيمنة على أعداد الملحدين
بقلم سكوت دوغلاس جاكوبسن
تواصل الصين وأوروبا الهيمنة على أعداد الملحدين. ففي الصين على وجه الخصوص، يعرِّف 67% من السكان أنفسهم بأنهم “ملحدون مقتنعون”. وتحتل أوروبا عدة مراكز ضمن العشرين الأوائل عالميًا. فتمتلك سلوفينيا نسبة 28%، وإيطاليا 8%، وفرنسا 19%. أما اليابان، رغم أنها ليست في أوروبا، فتأتي في المرتبة الثانية بعد الصين بنسبة 29%.
وبحسب استطلاع عالمي، ارتفعت نسبة “الملحدين المقتنعين” في العالم من 5% عام 2005 إلى 9% عام 2017. وهذا يمثل زيادة تُقدَّر بحوالي 80% خلال 12 عامًا. وفي نفس الفترة، انخفضت نسبة الأشخاص الذين يعرّفون أنفسهم كمتدينين من 77% إلى 62%.
تميل هذه الظاهرة إلى الارتباط بمستويات أعلى من التعليم والدخل والعمر مع انخفاض التدين. وينطبق هذا الاتجاه على معظم الدول، وإن كانت الصين تظل حالة استثنائية بحجم سكانها غير المتدينين.
Arab Atheist Magazine, Issue 69
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Vatican Observatory
Publication Date (yyyy/mm/dd): 2017/12/04
An in-depth interview with Vatican Observatory astronomer Paul Gabor, S. J., by Scott Douglas Jacobsen, published in 2016 by In-Sight.
Part One – An interview with Dr. Fr. Paul Gabor, S.J. He discusses: childhood and adolescence trajectory influence on him, pivotal moments in personal development towards an interest in science and theology, the gains from the research and professional experiences; motivation for interest in philosophy and theology; the way that the priesthood entered and benefits personal life, and the greatest intellectual stimulation from within the Jesuits; origin of interest in physics, the physics of the small scale, and the instrumental side of particle physics; PhD work and entailed work, explanation for the lay person, and the esoteric aspects of this research.
Part two – An interview with Dr. Fr. Paul Gabor, S.J. He discusses: description of research areas and the reason for personal interest in these areas; entering the ranks of the Vatican Observatory, and the main misconception about the purpose of the Vatican Observatory’s Research Group in Tucson, Arizona and the Vatican Observatory in general; source of ability to speak eight languages and the assistance in current work; convictions in Roman Catholicism, and arguments and evidences for the truth of Christianity in general and Roman Catholicism in particular; and the current activities at the Vatican Observatory and the aim of the research in the future.
Click here for Part One of the interview.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Irish Freethinkers & Humanists (Irish Freethinkers & Humanists Monthly)
Publication Date (yyyy/mm/dd): 2025/06/25
Anthony Grayling CBE, MA, DPhil (Oxon) FRSL, FRSA is Master of the New College of the Humanities, and a Supernumerary Fellow of St Anne’s College, Oxford. Until 2011 he was Professor of Philosophy at Birkbeck College, University of London. He has written and edited over thirty books on philosophy and other subjects; among his most recent are “The Good Book,” “Ideas That Matter,” “Liberty in the Age of Terror,” and “To Set Prometheus Free.” For several years he wrote the “Last Word” column for the Guardian newspaper and a column for the Times. He is a frequent contributor to the Literary Review, Observer, Independent on Sunday, Times Literary Supplement, Index on Censorship and New Statesman, and is an equally frequent broadcaster on BBC Radios 4, 3 and the World Service. He writes the “Thinking Read” column for the Barnes and Noble Review in New York, is the Editor of Online Review London, and a Contributing Editor of Prospect magazine.
Scott Douglas Jacobsen: Hello, again! It has been a little over 8 years since the Conatus News interview–thanks to the link of Benjamin David, who has since moved onto another field than publishing. Obviously, we’ve had quite a few changes with the uptick in the conflict in Ukraine and a bit of the Russian Federation, and in Israel-Palestine. Elections have continued in leadership for humanists. Life keeps going. How has the United Kingdom political context been for the humanist community there, since 2016?
Dr. Anthony Grayling: The UK political context since 2016 has itself been a largely disastrous time: Brexit, an increasingly right-wing government which has assaulted civil liberties, exacerbated the economic difficulties created by Brexit, widened inequality, deepened divisions in society, and increased dissatisfaction with democracy. But from the humanist perspective there have been promising signs: safe spaces around abortion clinics, a positive change in sentiment over physician-assisted suicide, increased visibility of the debate over religion in education and bishops in the House of Lords, to name a few. These have been long-term outcomes of increasing secularism in society, and the greater purchase of humanistic ideals. The headline political issues that have dominated the media have been so vexing to many that these gains have happened without too much fanfare; an example of the unfortunate truth that chaotic conditions can be times of opportunity too.
Jacobsen: Christianity has been, and is, a rapidly diminishing demographic of the United Kingdom. How has this altered the discussions around religion, faith schools, and the necessity of humanism to step up?
Grayling: There is still a long way to go on the question of religion in education, and in one respect there has been a backward step: the fact that the religious education curriculum in schools has made humanistic alternatives less salient – but as indicated in the previous answer, the debate about this has increased in volume as a consequence of opposition to the change by humanists and other secularist organisations, benefitting from the increasing shift in public opinion, which travels in a direction contrary to what government policy has been under the Conservatives.
Jacobsen: Any thoughts on the updates to the Amsterdam Declaration in 2022?
Grayling: If you look at the various resolutions and statement emanating from humanist conferences in the two decades since 2002, e.g. in Paris, Brussels, Oxford and New Zealand, you see how evolving circumstances in the world, together with the spread of humanism as a movement from the ‘global North’ to become truly global, you see that humanism is a living, responsive outlook that applies its principles – these at base unchanging – to new challenges and circumstances. The 2022 Declaration wording addresses the way humanist principles apply to the evolving nature of the challenges, as well as to their exercise in places where humanism had not been a visible presence until recently. This is appropriate; as a living and growing movement, concerned to promote rational and progressive responses to social problems in the interest of human flourishing, humanism needs to reassert its principles periodically in terms that meet the environment it works in. The 2022 Declaration will not be the last iteration – humanism will always speak to people in the language of their time, showing how its fundamental tenets apply to that time.
Jacobsen: Daniel Dennett died recently. Any words on his personal meaning, to you, and his intellectual importance to the advancement of philosophical clarity and understanding, generally?
Grayling: Dan’s departure from among us is a great loss. The combination of his intellectual powers and personality made him a wonderful advocate for the causes he was committed to. When adjectives were applied to the more vocal atheists of recent note, among whom my friends Christopher Hitchens and Richard Dawkins appeared to their opponents as rebarbative and threatening, Dan was thought of as ‘cuddly,’ and apologists for religious outlooks found it harder, indeed impossible, to demonise him as they did the others. He was amused by the description of me as ‘the velvet atheist,’ which he rightly saw could be construed as something other than a compliment. I always enjoyed his company, which was genial as well as invariably educative; and his lectures to my students at the New College of the Humanities were a high point for them as they were to me and our other colleagues. One of the first things he said to our students was that use of the word ‘surely’ in any argument marked its weakest point. That, I’m sure, has stuck with all of them, to their benefit. His memoir I’ve Been Thinking is a marvellous read; he lives on in it.
Jacobsen: Large Language Models and similar algorithmic schema for robotic statistical generativity pose intriguing additions to the humanist philosophical reflection on the meaning of information processing and consciousness. What does humanist philosophy have to contribute to the discussion on more ergonomically interactive artificial intelligence systems in the near future?
Grayling: This is a complicated matter. The truth is that it is early days in the impact of all forms of AI on life and society, and understanding the consequences of what such innovations as Chat will be are still being groped for. It is as if a bomb has landed among us and we cannot see clearly because the smoke and dust is still flying about. Without doubt, there will be many good things as a result of this particular technological advance – and many bad things, unless we find sensible ways of managing it, few such ways being on the horizon yet. I am concerned about the impact on education, whose benefits lie largely in ‘doing the work oneself’ of finding out, analysing, drawing inferences, making rational calculations, choosing and justifying; if too much of the spadework is done by systems other than the ones inside one’s own head, that will be a serious loss. On the other hand, we could and probably will see an expansion of creative possibilities, some we can’t yet even imagine. As to consciousness: given that we still do not know what it is, how it works, and how it arises, and that the degree of its prevalence in nature beyond the higher animals is still unknown, if indeed it occurs there at all, it is hard to know what would count as securely recognising it in an AI system. What any such system could teach us about our own consciousness is made moot by that thought – though once again: who knows? In the present smoke and dust we don’t see our way clearly on any of this.
Jacobsen: When computer systems develop higher levels of autonomy, how can humanist philosophy deliver an ethical framework for making them human-friendly?
Grayling: It is already a good thought that AI systems should have built into them from the get-go a bar on doing harm to people and the environment. This assumes that such systems cannot escape any constraints placed on them by the builders of their ground architecture; since they teach and develop themselves beyond that origin there has to be a risk that a system could reach the point at which it asks itself, ‘What is the most destructive thing on the planet’ and answer, as logic would oblige it to, ‘Human beings.’ What it might do next – if it has directed itself to combat harms – might inspire a sci-fi writer to some creative ideas. But while there are humans on the planet, their ethical obligations remain just that: their ethical obligations, and no amount of machinery removes their responsibility. Humanism enjoins rationality and kindness as fundamental to how we act in every situation involving other sentient beings – indeed, the world itself. If we can infect AI so deeply with the same principle that any system would exemplify good humanist behaviour in all its activities, we will have done ourselves an immense favour.
Jacobsen: With new technologies and new political galvanizing of religiously dogmatic communities in some of the West, what does humanism need to continue to meet these challenges head-on?
Grayling: A continued persistence in presenting the arguments for, and a model of, humanism: that is the open-ended task, until the day, if ever it comes, in which people are capable, on the basis of reflection and understanding, of overriding the impulse to act on tribalism, self-interest, greed and aggression, together with a rejection of cheap and easy answers to life’s questions such as are found in superstitions and one-size-fits-all ideologies. Given that tribalism and aggression are evolved tendencies, built into the psychological DNA of human beings, it is a major task; but the fact is that most people in most ordinary situations manage to achieve it if only to a degree. Most of us do not go about impulsively hitting people we dislike or stealing whatever takes our fancy in a shop; we are capable of self-management, of educating our emotions and sensibilities, just as we are capable at times of deferring present satisfactions for greater longer-term gains on rational grounds. Humanism enjoins individuals to achieve such self-management, and enjoins society to generalise it to all human affairs. On this basis, holding the line against dogmatisms – and better still, refuting them and loosening their grip on minds and societies – and mastering rather than becoming the slaves of our technologies, remains among the chief aims of humanism.
Jacobsen: Do you have any new projects–literary, academic, or activist–that can be plugged here?
Grayling: I have a book [that came out] out in April 2025 on how to achieve peace in the culture wars that dog our times, called Discriminations, and I’m in process of writing another two. One concerns how to defend democracy against the loss of faith it is experiencing – because it does not deliver for the people, having become trapped in party-politicking; because international business lies outside its control and causes great harms, widening wealth inequalities and environmental damage; because politico-economic models such as China seem, to some, more attractive than democratic arrangements; because anti-democratic agencies such as Russia are actively undermining democracy with interference, propaganda and misinformation, empowered by social media – and I argue that democracy is hugely worth defending because the rule of law, civil liberties and human rights associated with it really matter; we take them so for granted in our democracies that we are in danger of losing them by inattention. The other is about philosophical themes in major works of literature, literature being one of the greatest resources for exploration of human nature and the human condition, rich in philosophical insight and comment accordingly; I discuss the treasures there, agreeing with some, disagreeing with others, and explaining why.
As to activism: I remain involved with efforts to promote secularism in society and education, to achieve the aims of ‘dignity in dying,’ to support human rights endeavours and efforts to mitigate climate change effects, and to reverse Brexit. Most of this is done through speaking and writing, but I get onto the streets at times.
Jacobsen: What are your favorite humanism coda quotes?
Grayling: One is the Humanist UK slogan itself: ‘Think for yourself, act for others.’ Another is Dick McMahan’s definition: ‘A humanist is someone who does the right thing even though she knows no-one is watching’. Kant’s ‘Always treat people as ends in themselves, never as means to an end’ and Hume’s ‘A wise man proportions his belief to the evidence’ provide further defining quotables. And so does Russell: ‘A good world needs knowledge, kindness and courage; it does not need the fettering of free intelligence by words uttered long ago by ignorant men.’ Between them these quotations amount to a credo, certainly for me.
Jacobsen: Thank you for the opportunity and your time, Anthony.
Grayling: My thanks in return, Scott, and warm good wishes to you.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): BioAro
Publication Date (yyyy/mm/dd): 2025
Dr. Anmol Kapoor, MD, a cardiologist, healthcare innovator, and BioAro founder, advocates excluding life sciences from U.S. tariffs. He highlights the U.S.-Canada healthcare interdependence and warns that tariffs could disrupt medical innovation, increase costs, and delay treatment access. Kapoor stresses the need for stronger cross-border collaboration, elimination of interprovincial trade barriers, and domestic investment in life sciences. He also underscores the risks of AI restrictions, manufacturing relocations, and brain drain. While hopeful tariffs are temporary, he warns of long-term industry consequences. Kapoor urges policymakers to prioritize human lives over economic policies that hinder medical progress.
Scott Douglas Jacobsen: Today, we’re here with Dr. Anmol Kapoor, MD. He is a distinguished cardiologist, healthcare innovator, and entrepreneur who advocates for excluding life sciences from U.S. tariffs.
As the founder of BioAro, he leads advancements in genomic precision health, nuclear imaging isotopes, and AI-driven medical breakthroughs. A key figure in the Canadian life sciences sector, Dr. Kapoor collaborates with high-complexity laboratories in the U.S., particularly in California, emphasizing the deep interconnection between the two countries’ healthcare systems. Thank you so much for joining me today. I appreciate your time.
Dr. Anmol Kapoor: Thank you for having me.
Jacobsen: Why should life sciences be exempt from U.S. tariffs?
Kapoor: At the time of publication, this discussion may be more relevant than ever. Life sciences should be excluded from tariffs because they impact human life directly. There should be no debate about placing tariffs on medical advancements that save lives. Access to healthcare is a fundamental human right.
The best healthcare should be available, enabling longer, healthier lives. If we begin taxing life sciences, we create barriers to access. Restrictions on medical innovation and distribution don’t just affect one country-they create a ripple effect globally. If my neighbour’s house is on fire, I will feel the heat too. Similarly, if my community faces a healthcare crisis-an epidemic or pandemic-it affects everyone.
No one can isolate themselves from healthcare challenges. Canada, the U.S., and the global medical community are deeply interconnected.
One major area is research and academia. Universities, clinicians, and medical scientists in North America collaborate with biotech firms and pharmaceutical companies to develop life-saving treatments. These partnerships transcend national borders. A research breakthrough in Canada could lead to a new drug developed in the U.S., or a clinical trial in the U.S. could help refine a therapy that benefits patients worldwide. The question isn’t about where a company is headquartered-it’s about ensuring the free flow of scientific knowledge that drives medical progress.
It is seamless. When ideas emerge, they are implemented immediately. However, imposing taxes or tariffs on them could harm them.
The second aspect is manufacturing, which is deeply intertwined. Some facilities are in Canada, some in the U.S., and different parts of the manufacturing process occur in different locations. One part of a medical device may be produced in Canada, another in the U.S., and another overseas. These processes are interconnected.
If you impose a tax on one side, the other will respond with tariffs. Ultimately, Americans and Canadians will bear the financial burden- effectively paying a tax on their lives.
So, the first is R&D, and the second is manufacturing.
The third issue is medical isotopes. Nearly all medical isotopes used in Canada-particularly for cardiac patients- come from the U.S. We do not have domestic production. We used to be an exporter, with the Chalk River nuclear reactor producing these critical isotopes. However, that facility was shut down, and we never revived it. Canada chose not to reinvest in this area, leaving us dependent on U.S. suppliers.
There are European sources, but they represent a small supply chain with high global demand. As a result, Canada is now a newt importer of medical isotopes, relying on the U.S. for supply.
Who will ultimately pay the price if counter-tariffs are imposed on life sciences products?
Canadians.
No special government billing code compensates for these tariffs in clinical settings. Canada does not have any domestic manufacturing of imaging equipment, such as MRIs and CT scans. We rely on American companies.
Yes, some of these companies manufacture in China, Israel, or other regions. Still, both countries bear the cost. Many software technologies essential for MRI and other imaging evaluations are developed through U.S.-Canadian innovation partnerships. Who will ultimately pay if tariffs and taxes are imposed on these technologies?
We will- through human lives. Delays in diagnosis. Delays in access to care. Increased healthcare costs. Healthcare systems in Canada and the U.S. are already under immense strain. Demand is skyrocketing. Instead of increasing tariffs and taxes, we should work together to lower costs.
At a time when we should be collaborating to make healthcare more affordable and accessible, imposing tariffs is equivalent to endangering human lives. That is wrong. That is unethical. It should not be done.
Jacobsen: Ethical, economic, and diplomatic frameworks are all built upon fundamental principles. Medical doctors take the Hippocratic Oath, committing not to harm. The United Nations bases its geopolitical and diplomatic efforts on universal human rights and consensus-building principles. In economics, the central concept is trade-offs. What are we willing to trade for innovation and healthcare access? If the price of tariffs is human lives, is it worth it?What is the opportunity cost of prioritizing one sector over another? Regarding life sciences and tariffs, beyond the critical impact on human well-being, are there other sectors that should also be exempt from tariffs? If we broaden the argument to include additional industries, could this make the case for life sciences exemptions more substantive? Is there another sector that could be paired with life sciences to strengthen the overall argument?
Kapoor: Absolutely. One major sector is pharmaceutical manufacturing, specifically Active Pharmaceutical Ingredients (APIs). APIs are the chemical components of medications, and their production depends on a complex network of chemical manufacturing facilities across North America.
These chemicals are essential for drug formulation. The packaging of medications, vaccines, and vials also relies on plastics and specialized materials, which tariffs could negatively impact. The entire pharmaceutical supply chain will be affected if tariffs are imposed on any of these components.
Beyond medications, we must also consider medical supplies and devices- critical items for patient care. This includes:
- Medical gloves
- Wearable health devices (e.g., heart monitors, blood pressure monitors, insulin pumps)
- Pacemakers
- Diabetes consumables (e.g., test strips, glucose monitors)
- Cancer treatments (e.g., chemotherapy drugs)
You cannot isolate one sector of life sciences- everything is interconnected. Manufacturing, packaging, and consumables are all part of the same ecosystem.
If tariffs are imposed, what happens?
- Medication costs will increase, making life-saving drugs inaccessible for many patients.
- Diabetic patients may struggle to afford glucose test strips and insulin pumps.
- Heart disease patients could lose access to pacemakers.
- Cancer patients might face higher costs for chemotherapy.
The repercussions are enormous-affecting millions of lives.
Jacobsen: AI-driven medical technologies are increasingly important in global healthcare. Could tariffs slow the development of these technologies? If so, how would that impact healthcare systems in the United States and Canada? Would this create economic, healthcare, and public health consequences-perhaps even exacerbating existing cost and accessibility issues?
Kapoor: Definitely. AI-powered medical technology is revolutionizing healthcare. It is helping to reduce costs, improve efficiency, and bridge gaps in healthcare access. Tariffs could stifle AI-driven diagnostics, personalized medicine, and genomic research innovation.
Take genomics, for example. BioAro is one of the leading global companies in genomics. Why does this matter? Because genomic medicine is the future- it allows for:
- Early disease detection
- Precision medicine tailored to individuals
- More effective treatment strategies
Suppose tariffs slow progress in AI-driven medical research. In that case, it would have a ripple effect across the entire healthcare system. This is especially problematic for the U.S., where healthcare costs are already a major issue. Though somewhat insulated, Canada would also feel the economic and healthcare consequences.
At a time when we should be investing in AI-driven healthcare innovations, imposing tariffs would be a step backward- increasing costs, delaying access, and ultimately harming patients.
Because of the PanOmiQ technology we developed, we are currently the only company globally with this advanced computing power and proprietary AI algorithms. This technology was built entirely in Canada, enabling us to analyze vast amounts of sequencing data from DNA, microbiomics, and epigenomics in real time.
No other company or country has this real-time whole genome analysis sequencing level. It typically takes days to weeks, sometimes even months, for patients to receive clinical reports from genetic sequencing.
However, our technology eliminates those delays, allowing instant genomic insights.
Our AI-driven genomics platform and advanced software algorithms were built locally in Calgary. If tariffs are imposed, this would have serious consequences, especially since American patients and researchers rely on fast genomics data for:
- Cancer diagnostics
- Dementia research
- Heart disease screening
- Pharmacogenomic analysis for personalized medicine
The new FDA Director has emphasized the need for faster adoption of new science to provide rapid access to innovative healthcare solutions. However, if tariffs are implemented, this will negatively impact the U.S. in several ways:
- Higher sequencing costs- making advanced genomic testing more expensive.
- Delayed access to care- slowing down diagnoses and treatment plans.
Today, labs can use PanOmiQ technology without additional taxes. But if tariffs are imposed, they will face two bad choices:
- Option A: Pay the extra tariff and pass the cost to patients with high medical expenses.
- Option B: Avoid AI-powered technology, revert to manual methods, and delay diagnoses, which could potentially lead to medical complications later on.
With the power of AI and genomics, we can revolutionize healthcare in America. AI is not just about cost-efficiency- it helps people live longer, healthier lives.
Jacobsen: AI-driven genomics is becoming a cornerstone of modern healthcare. If these tariffs delay AI adoption, what are the broader implications for genomics and the entire medical ecosystem?
Kapoor: There are two major impacts: Combining AI, genomics, and IoT (Internet of Things) data is already transforming medicine. AI processes massive amounts of wearable health data from devices like smartwatches, heart monitors, and glucose sensors- all integrated into real-time decision-making systems.
If tariffs increase costs, it will slow adoption at the hospital level and increase expenses for patients. Many AI models in Canada and the U.S. are trained on shared scientific data. AI models developed in the U.S. often rely on Canadian datasets and vice versa. If tariffs disrupt this collaboration, it will severely impact:
- Medical research
- Drug discovery
- AI-driven diagnostics
A prime example is electronic health records (EHRs).
Most Canadian hospitals use American-built health record systems, such as:
- Epic (used in Alberta, costing over $1 billion)
- Cerner (used in British Columbia and Ontario)
These systems are already considered outdated by today’s standards. They lack AI-driven functionality, making them inefficient in clinical decision-making.
By failing to update healthcare AI integration, we are slowing medical progress in Canada and across North America.
This is why tariffs on life sciences and AI-driven healthcare are a fundamental mistake- they don’t just increase costs; they set back medical innovation, reduce access to critical healthcare, and ultimately harm patients.
Due to compatibility issues, the datasets generated in Canada are often difficult to integrate with current AI models. As a result, billions of dollars are spent in Canada, but much of that money ultimately flows back to American companies.
Canada has an opportunity to develop our own AI-driven health record systems- or even create some of the best in the world- so we can be self-reliant. Much of our healthcare data is transferred to and accessed by American systems. If we establish our AI-powered ecosystem, this data could remain in Canada, enhancing domestic innovation while reducing reliance on foreign-built platforms.
So, while tariffs create chaos, they also present opportunities. We must identify the right opportunities and leverage AI as an enabler. It is up to us how we choose to use AI.
Tariffs can have a negative impact, but they also force us to innovate. If we invest in our healthcare AI infrastructure, Canada could become less dependent on systems like Epic and Cerner, creating a stronger, self-sustaining ecosystem for healthcare technology.
Jacobsen: With trade policies under the Trump administration and this interview occurring on February 28, the extension on tariffs expires tomorrow, formally imposing new trade barriers across multiple sectors. Beyond just tariffs, what alternative strategies could protect life sciences from broader economic barriers?
Kapoor: The best protection is collaboration.
Canadian and American life sciences companies have a long history of working together. Now is the time to strengthen that relationship even further.
We already have robust academic collaborations across universities in North America. Industry partnerships between Canadian and U.S. biotech firms are also well-established. Now is the moment to reinforce those ties.
That is the most effective way to counteract tariffs.
Suppose we allow isolationist policies to disrupt this life-saving supply chain. In that case, the consequences will be severe for both Canada and the U.S.:
- Rising costs for medications, supplies, and diagnostics
- Delays in access to medical isotopes (critical for cancer treatments)
- Increased costs for AI-driven diagnostics
We must intensify cross-border collaboration, invest in each other’s life sciences sectors, and grow the industry together.
The life sciences sector should be completely exempt from tariffs for humanitarian and economic reasons.
Jacobsen: Could you provide a historical example where international collaboration in life sciences was prioritized over economic restrictions?
Kapoor: Absolutely. Look at the COVID-19 pandemic. At the height of the crisis, the United States did not have an mRNA vaccine of its own. The technology came from Europe. European researchers had already developed the foundation for mRNA-based vaccines.
The vaccine was manufactured in the U.S., but the scientific breakthrough originated elsewhere. Imagine if Europe had imposed strict trade barriers or tariffs on that technology. If they had said:
“We will not allow you to access this innovation unless you pay more.”
That would have been disastrous. But they did not do that because it was a global health emergency. Yes, companies profited from the vaccine, but at its core, scientific collaboration saved lives.
Another example is insulin. When Canadian scientist Frederick Banting discovered insulin, he refused to patent it for profit. He believed that insulin should be accessible to all people and not controlled by a single corporation for financial gain.
That is the right model for life sciences. It is about humanity first, not profit. Life sciences must be exempt from tariffs. It is not just about economics-it is about saving lives.
We need to show a bigger heart. I ask our American friends to extend the same generosity toward the life sciences sector. Do not even consider imposing tariffs. If tariffs are in place, remove them- because lives depend on them.
Jacobsen: What ethical considerations should policymakers consider when crafting trade policies that affect the life sciences sector? I’m not talking about political appeals to leaders or calls for scientific collaboration- though those are important in global geopolitics. I mean policymakers- the people who set the tone for trade regulations.
Kapoor: From a policy perspective, there are multiple ways to support the life sciences sector. One crucial step is to loosen intellectual property (IP) laws to allow university research commercialization. Many groundbreaking technologies originate in academic institutions across North America. Yet, due to restrictive IP regulations, startups often struggle to bring these innovations to market. Policymakers should ensure that startups can take risks and test the market with these advancements.
Life sciences startups also need easier access to capital to develop new drugs, software technologies, and AI-driven healthcare models. To support innovation, policymakers should streamline funding opportunities for early-stage companies, making it easier for them to secure investment and scale.
Additionally, regulatory sandboxes can provide startups with a controlled environment to test new healthcare models without taking on excessive financial burdens. These IT and medical innovation sandboxes allow companies to:
- Experiment safely in the healthcare sector.
- Refine technologies before large-scale deployment.
- Reduce costs while improving patient outcomes.
Further, policymakers should offer better tax credits for companies investing in research and development (R&D). Allowing businesses to reinvest their earnings into expansion, innovation, and scaling projects will strengthen the industry and enhance global competitiveness.
North America lags in pharmaceutical and medical device manufacturing, creating a strategic vulnerability as most life sciences companies rely on overseas production. Policies should incentivize domestic manufacturing by encouraging:
- “Made in Canada” and “Made in America” initiatives.
- Local procurement of medical technology.
By investing in local manufacturing, Canada and the U.S. can:
- Retain scientific talent.
- Build a sustainable ecosystem.
- Reduce dependency on foreign supply chains.
Startups in the life sciences sector follow a cycle similar to students in education. They need the right environment to learn, grow, and innovate. They also require mentorship, education, and competition to succeed. The best ideas should rise to the top only if policy frameworks support their development.
Some countries are already investing heavily in the life sciences sector. Saudi Arabia’s Vision 2030, for example, aims to position the country as a global leader in:
- Precision healthcare
- Multi-omics research
- Real-time genomic analysis
North America must take similar steps to enhance innovation, support startups, and strengthen life sciences infrastructure to remain competitive.
They recognize the potential of life sciences and are moving aggressively to lead in biotechnology and medical innovation. Meanwhile, Canada has underinvested in life sciences compared to other sectors like energy and mining.
Policymakers must take life sciences seriously. They are not just an industry-they are a humanitarian necessity. Strong policies will drive economic growth and save lives.
The pandemic has shown us that we are vulnerable. We relied on masks and medical gowns from other countries. We found ourselves in a position where we were begging for essential supplies. That should never happen again. Canada and the United States have more than enough resources to manufacture these necessities domestically.
Jacobsen: You live in Alberta. I live in British Columbia. We often see stereotypes about our provinces- Alberta as “Canada’s Texas” and British Columbia as “Canada’s California.” A bunch of cowboys in Alberta, a bunch of hippies in B.C. These are stereotypes, but like most, they contain a grain of truth. That said, do you think different provincial and territorial strategies will be needed to mitigate the effects of these tariffs? While tariffs may apply across the board, their impact on business networks and industries varies from province to territory and territory to territory.
Kapoor: Absolutely. As Canadians, we need to think nationally about life sciences. If Canada wants to be a global leader in this sector, we must address one of our biggest domestic barriers- interprovincial trade restrictions. Currently, Canada operates with fragmented healthcare systems, which hurts us.
Medical data is not easily shared between provinces. Physicians face bureaucratic barriers when trying to practice across provincial lines. This creates inefficiencies and hinders innovation. Canada claims to have a universal healthcare system, but in reality, each province operates in its silo. Some aspects of healthcare in British Columbia are superior, while others in Alberta are stronger. From a cardiology perspective, Alberta’s system is more efficient. We can perform more outpatient procedures than our counterparts in British Columbia, which means patients in B.C. often experience delays in care.
I see where the cowboy vs. hippie stereotype comes from. Albertans tend to be entrepreneurial, risk-takers, and innovators. That does not mean British Columbians are not, but restrictive policies often stifle innovation in certain provinces. Life sciences startups face barriers that prevent them from growing, whether unnecessary regulations, slow licensing processes, or a lack of investment incentives. If there is one major policy shift Canada should prioritize, it is the elimination of interprovincial barriers.
If Europe- a continent with multiple languages, cultures, and political systems- can break down trade barriers between its provinces, Canada should be able to do the same. Canada has more restrictive trade barriers between its provinces than the European Union does between its member states. This is unacceptable.
It is time to implement a free trade agreement covering life sciences and other industries in Canada. This would unify our markets, allow talent to move freely, and accelerate innovation. That should be step one. Next, we must mobilize talent nationally and encourage cross-border collaboration between provinces.
Jacobsen: Will these tariffs impact specific areas within the life sciences sector more than others? With tariffs being implemented across the board, are there specific subfields within life sciences that will be severely impacted while others may experience minimal disruption?
Kapoor: It depends on which products are affected. If radioisotopes are included in the tariffs, that would be catastrophic. Canada does not produce radioisotopes for medical use- we import them entirely from the U.S. These isotopes are essential for cardiac imaging and cancer treatments. If tariffs make them more expensive or less accessible, it will harm patients.
We also do not manufacture medical devices in Canada. The vast majority of diagnostic and treatment devices- from MRI machines to pacemakers- come from American manufacturers. Some small-scale manufacturing is done in Europe, but it is nowhere near enough to replace U.S. imports.
Canada excels in software development for medical applications. We are leaders in AI-driven diagnostics, health data analytics, and medical software innovations. However, even in this area, we depend on U.S. data, computing infrastructure, and partnerships. If tariffs or other trade restrictions disrupt this collaboration, it will slow innovation and increase costs.
Ultimately, the effects will be devastating if these tariffs target critical medical imports. The worst-case scenario involves delays in medical procedures, increased costs for patients, and restricted access to life-saving treatments. That is why the life sciences sector must be exempt from tariffs- this is about human lives, not just economics.
The impact may be less severe in some areas, but it could be significant in medical diagnostics. Items like diabetic supplies, glucose monitors, home healthcare services, and essential medical equipment are largely manufactured in the U.S. and imported into Canada. If tariffs increase costs, we need to find alternative suppliers internationally- which is easier said than done, especially in medical manufacturing.
Pharmaceuticals will also be affected. Many brand-name drugs are manufactured in the U.S., and while Canada produces some generics, we still rely heavily on American manufacturers. Generics might remain stable, but branded medications could become more expensive, leading to supply chain issues. The difficulty is that everything in life sciences is interconnected- it’s hard to predict which areas will suffer most.
I hope we never reach a point where patients have to choose between diabetic medical supplies and home healthcare essentials due to budget cuts caused by tariffs. The entire sector is deeply intertwined, and restrictions on one area will inevitably ripple across the healthcare ecosystem.
Jacobsen: Is there any indication that these tariffs will at least be temporary if they do not include an exemption for life sciences? Could they last only for 2025 or remain in place until the next U.S. election cycle, when a new administration might lift them? Or do you think this is part of a longer-term pattern where the U.S. moves toward imposing broad tariffs across multiple industries, including life sciences?
Kapoor: I hope these tariffs are short-term. I hope they are primarily a political play, a negotiation tactic aimed at domestic audiences, and they do not escalate into lasting trade restrictions.
That said, even if tariffs are eventually lifted, they could still have long-term consequences. Companies that relocate manufacturing overseas in response to tariffs may not return unless significant tax incentives or policy shifts make it financially viable. A brain drain could also occur, with Canadian scientists and life sciences experts moving to countries with more favourable business environments. If that happens, rebuilding Canada’s position in the life sciences sector will take years.
Looking at historical precedent, during President Trump’s first term, tariffs were imposed but later adjusted or lifted as compromises were reached. If that pattern repeats, we could expect a similar outcome this time. I am optimistic that these restrictions will not become permanent, but the uncertainty damages the industry.
Jacobsen: Let’s hope for the best. That concludes all my questions for today, Dr. Kapoor. Thank you for your time- I truly appreciate it. It was great to meet you.
Kapoor: Thank you. It was great meeting you as well. I always try to be honest and insightful, and I hope I provided useful perspectives.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Survivors Network of those Abused by Priests
Publication Date (yyyy/mm/dd): 2025/08/14
Clergy sexual abuse is not confined to any one faith, denomination, or country—it is a global crisis rooted in power, secrecy, and institutional self-preservation. In this conversation, survivors, advocates, clergy, legal scholars, and researchers confront the patterns that allow abuse to persist and the systemic enablers who shield perpetrators from accountability. From the misuse of spiritual authority to the failure of church leadership to act, their testimonies reveal both the depth of the harm and the urgent need for reform. Together, they ask the questions that religious institutions have long avoided—and challenge the structures that have turned sacred spaces into sites of betrayal.
Katherine Archer is the co-founder of Prosopon Healing and a graduate student in Theological Studies, soon to begin a Master’s in Counseling Psychology. Her work lies at the intersection of academic research and nonprofit advocacy, focusing on clergy abuse within the Eastern Orthodox Church. Archer champions policy reform to address adult clergy exploitation, advancing a vision of healing rooted in justice, accountability, and survivor support.
Irene Deschênes, a survivor of clergy sexual abuse, first reported her case to the Diocese of London (Ontario) in 1992. Nearly three decades later—after a Supreme Court of Canada ruling—she reached a civil settlement in 2021. With a background in sociology and a career in social services, Deschênes co-founded Outrage Canada, a national, non-religious coalition demanding accountability from the Roman Catholic Church and justice for victims. Known for asking Canadians, “Where’s the outrage?” she works to prevent further abuse, protect children, and keep survivor voices in the public conversation through media appearances and documentary work.
Amos N. Guiora, J.D., Ph.D., a legal scholar and former IDF officer, has made a career of confronting institutional complicity and promoting bystander accountability. Author of The Crime of Complicity, Armies of Enablers, and The Complicity of Silence, Guiora draws direct lines between Holocaust history and modern abuse cases. His advocacy was instrumental in Utah’s 2021 bystander law, and through the Bystander Initiative, he presses for survivor-centered legal reforms. “All hands on deck,” he insists.
Father Bojan Jovanović, a Serbian Orthodox priest and Secretary of the Union of Christians of Croatia, is recognized for his unflinching critiques of institutional failings within the Church. His book Confession: How We Killed God and his leadership in the Alliance of Christians of Croatia reflect his commitment to ethical reform and moral reckoning. Jovanović calls for transparency and open dialogue as prerequisites for restoring trust in religious life.
Rev. Dr. John C. Lentz Jr. led Forest Hill Presbyterian Church in Cleveland Heights, Ohio, for more than three decades. Known for his passionate preaching and deep commitment to justice, compassion, and community leadership, Lentz retired in 2024 after a distinguished ministry. During his tenure, he inherited and confronted the traumatic legacy of clergy sexual abuse, guiding the congregation through its aftermath.
John Metsopoulos, a former Connecticut state representative and Fairfield’s first selectman, has publicly accused two Greek Orthodox bishops—Metropolitan Athenagoras Aneste (2017–2019) and the late Metropolitan Iakovos Garmatis (1970)—of sexual and psychological abuse, as well as financial misconduct. Now living in Central America, Metsopoulos advocates for institutional accountability and supports fellow survivors through the Survivors Network of those Abused by Priests (SNAP).
Dr. Hermina Nedelescu, a neuroscientist at Scripps Research in San Diego, investigates the brain’s circuitry to better understand the neurobiological roots of abnormal behavior, particularly in the context of trauma and substance use. Her current research examines how sexual trauma is encoded in the brain, with the goal of improving therapeutic strategies for PTSD and addiction comorbidity.
Professor David K. Pooler, Ph.D., LCSW-S, teaches at Baylor University’s Diana R. Garland School of Social Work. Specializing in trauma, abuse, and institutional responses to misconduct, Pooler is a committed advocate for survivors. His research focuses on systemic injustice and ethical accountability within faith-based organizations.
Dorothy Small, a retired registered nurse, has been a vocal survivor advocate with SNAP for decades. Having endured both childhood and adult clergy abuse, she began speaking out long before the #MeToo movement brought wider attention to such experiences. A cancer survivor and grandmother, she now writes about recovery, resilience, and personal freedom, amplifying survivor voices and pressing for institutional reform.
Michelle Stewart is a cult survivor, author, and activist whose memoir Judas Girl: My Father, Four Cults & How I Escaped Them All recounts her harrowing upbringing in extremist religious groups. Now based in Colorado, Stewart advocates for survivors of religious abuse, focusing on the harms of coercive control and religious trauma in children. Through public speaking, education, and support work, she pushes for greater awareness and protection for the vulnerable.
Scott Douglas Jacobsen: Drawing on your experience, conversations, and research, what broad trends and facts have emerged—either definitively or with near-conclusive certainty—in international cases of clergy-related abuse? Which truths, when stated consistently and publicly, are most crucial for reshaping the informational landscape—not only around misconduct in general, but clergy abuse in particular?
Katherine Archer: Clergy abuse has nothing whatsoever to do with sex; rather, it is sexualized violence that, at its root, is about power and control. We are now learning that the majority of clergy abuse survivors may be adult women, but because historically adult abuse has been mislabeled as an “affair,” women do not easily come forward and report their experiences. Many women delay disclosure or never disclose, and this isolation in secret-keeping exacerbates the injury.
Finally, clergy sexual abuse cannot be separated from spiritual abuse. There is significant spiritual injury before or as part of the abuse, and it is inseparable from the clergy abuse. This causes a truly profound double-injury, in that typically a victim-survivor has greater difficulty turning to a Higher Power or to one’s spirituality or religion to heal from a tremendous injury. In this way, it differs from other types of violence, wherein one might decide to turn to a Higher Power to heal. The place of healing is also a place of injury. It is like taking medicine that also feels poisonous.
There is a third, even greater injury when a religious community aligns against a victim-survivor. I would say that in most communities, congregants might understand that a priest exploiting an adult congregant is abusive as a theoretical idea. Still, when it comes to a situation in front of them, they do not view the adult victim that they know as an injured party. It’s common to label the adult victim with a mental illness in a derisive, dismissive way, and this is yet another abuse. If a victim-survivor is experiencing symptoms of what is termed mental illness, perhaps the priest’s actions induced depression, anxiety, or whatever it may be. The victim is not “crazy.” This is ignorant, and it’s unacceptable.
Irene Deschênes: What I have seen, not only from my personal experience, but also with working with other survivors of clergy sexual abuse, is that the church hierarchy’s knee-jerk reaction is to contact their lawyers before doing anything else. One would think a moral institution that purports to offer compassion and care to the most marginalized in society would instead take a pastoral approach to survivors who come forward. Sadly, this happens more often than not. First, the Catholic Church attempts to litigate its way out of dealing with the real issue – care and healing of the victim they created. Don’t get me wrong, most survivors need the monetary compensation that a civil suit might provide to deal with an interrupted work history. However, most victims merely want to hear, “What happened to you was wrong. It should never have happened to you. This is what we’re going to do…and, what do you need from us?” These words were never spoken to any survivor I have worked with in the 33 years that I have been advocating for and with survivors.
Secondly, members of the hierarchy, globally, obfuscate when speaking to their flock, the media, the public, and, more importantly, to survivors that come forward. The Roman Catholic Church have staff and unlimited financial resources. How can survivors’ voices, individually or even collectively, ever be heard with limited to no resources to tell our truths?
Thirdly, the secrecy is mind-boggling. Whether it be with meeting a member of the hierarchy or in litigation, a lot of information is held to the chest. Canon law even speaks of ‘secret files’ that must be maintained. Most survivors are told they are “the only victim,” and there is no way to verify or refute it. The church hierarchy has this information but refuses to release it to the public or even to lawyers or plaintiffs. It’s common knowledge that perpetrators rarely only have one victim; therefore, it’s of great importance that victims know they are not alone and that there have potentially been allegations against a clergy perpetrator.
The seal of the confession is making news in the United States as of late. Roman Catholic priests who learn of a child being abused by a penitent (one confessing to a priest) are not required under canon law to report the abuse. In Canada, everyone is a mandated reporter. Everyone. However, those professionals who work with the marginalized in our communities have a greater obligation to report. Does canon law supersede civil law? The church seems to think so.
Finally, on our website, our values are the extreme opposite of what the church espouses vs. what they do, in my experience.
Dr. Amos Guiora: To fully appreciate clergy abuse requires that we recognize the critical role played by enablers. While attention is generally focused on the perpetrator of the abuse, the role of the person in a position of authority/status who knows or should know of harm to vulnerable individuals demands our attention. That is the individual I define as the enabler. In a series of books and articles, I have argued that the enabler must be held accountable for the harm they caused. It is for this reason that I have engaged with legislators, the media, the broader public, survivors, and thought leaders both in the U.S. and internationally, with the aim of criminalizing enablers by enacting legislation addressing the crime of enabling.
In examining clergy abuse, I have focused on the actor who directly protects the institution, indirectly the perpetrator. Interactions with clergy abuse survivors shed powerful light on the harm caused by the enabler upon recognition that the perpetrator had previously abused and should not have had access to the vulnerable individual.
As I learned when writing two books addressing enablers, Armies of Enablers, and The Complicity of Silence, and a series of law review articles, the impact of the harm caused by enablers was, more often than not, a revelation (the word is not used theologically) to the survivors whose primary focus, for understandable reasons, been on the perpetrators. However, when we would “reverse engineer” the interaction with the perpetrator, the survivor would come to understand that absent the enabler, the abuser would not have been able to commit the heinous crime/s they did.
While I am not a person of faith (I am a secular Jew), I have come to appreciate the powerful role of the Church as an institution and the clergy as an individual in the life of a person of faith. Undoubtedly, in the overwhelming majority of cases, this triangular relationship is positive. Of great significance to the believer, the question before us is what happens when abuse occurs and is reported to faith leaders. THAT (caps intended) is the question that demands our attention; as I have come to learn, in many cases, the report is either not believed or the abuse of clergy is “shuffled” off to another location. Both reactions are devastating for the survivor who was not only physically abused but, no less significantly, emotionally injured.
Understanding the harm caused to them would result in neither punishment of the perpetrator nor acknowledgment of the abuse to which they had been subjected, which often resulted in re-victimization. This is the essence of institutional complicity, whereby (in the faith context), faith leaders make the conscious decision to prioritize the “good name” of the church, thereby casting asunder the survivor for whom, in many cases, the abusive clergy was an individual whom they revered and held in the highest regard.
The all-but instinctual reaction to hunker down, reflective of institutional protection, is oft-repeated, almost akin to a time-tested manual with one clear purpose: protect the institution, consequences to the individual be damned. Criminalizing the enabler is necessary to address institutional complicity that protects the abuser while re-victimizing the survivor and placing in harm’s way individuals who will encounter an abusive clergy in the future. Who is the beneficiary of the act of enabling by those whose primary obligation is to protect the vulnerable?
In a clergy-faith context, failure to address the consequences of the harm caused by the enablers is akin to saying to people of faith: we knowingly abandon you, and no less egregiously, we are consciously placing other vulnerable individuals in harm’s way. That, in a nutshell, is the essence of enabling.
The time to act is now, with the understanding that as the lines are written, an individual who should have been protected is in harm’s way because of enablers who have committed the act of enabling. To address this, we need an “all hands-on deck” approach, inspired by a handwritten letter from a Holocaust survivor who once wrote me, “You give voice to the voiceless.”
Ask any survivor: we do not have the luxury of time; given the numbers and accounts of clergy abuse, addressing the crime of enabling demands our immediate attention.
Fr. Bojan Jovanović: First hard fact: Abuse within religious structures is not a “failure” of individuals, but a result of a hierarchical system that enables complete control, isolation, and impunity for perpetrators. Abuse happened—and continues to happen—precisely because of the power that religious office holds: the unquestioning of authority, manipulation of conscience, and the belief that the institution stands above the law. These are not isolated incidents; they are patterns.
The handling of internal disciplinary processes, without mandatory reporting to the state, has allowed rapists to be transferred from one location to another without any punishment. These “internal proceedings” are nothing more than a smokescreen to evade legal accountability. Every such cover-up is an act of complicity, which, in legal terms, qualifies as aiding and abetting or concealing a criminal offense.
Thousands of victims never got the chance to speak out because they were threatened with spiritual consequences—that they would be excommunicated, that they would “harm the Church,” that they would lose their community. This is institutional intimidation. In many cases, those who tried to report abuse were ridiculed, belittled, and their testimonies discredited.
To this day, in many countries, there is no legal framework that obligates religious officials to report suspected sexual abuse. This puts religious institutions above the law, and this must be dismantled in public discourse. Because an institution that delivers moral sermons while protecting rapists is not a sanctuary—it is an organization that must be held accountable like any other. If not more so.
Rev. Dr. John C. Lentz Jr.: What must be consistently stated in public discourse is the amount of clergy sexual abuse (aka “misconduct”) that continues to occur. Furthermore, it is not just a Roman Catholic issue.
I think it is important to note what denominations have done in the past 20 years or so to confront cases of abuse. For example. I know that in the Presbyterian Church USA, there are now criminal background checks for every hire of pastors, Directors of CE, Music directors, and staff. Sexual misconduct trainings are held for all elected leaders of the congregation, and all who volunteer with children (birth through 18) must have said training. Any allegations against a pastor must be reported to the Presbytery (regional governing authority,) and all allegations must be shared with all other Presbyteries if a job transfer is requested. However, it has not stopped abuse from taking place.
In the PCUSA, pastors are legally mandated to report cases of sexual abuse and misconduct. If a pastor is accused, then the Associate Pastor or Clerk of Session (ordained lay leaders) is legally mandated to report the pastor.
I think that most Protestant denominations have moved in the right direction in the matter of sexual misconduct and abuse in the past two decades. However, enabling and covering up continue. The status and perceived power of the pastor or priest continue to create barriers to reporting and accountability.
John Metsopoulos: It is not the fault of the abused, and it can happen at any age. It is a fallacy that it only happens to the young. The abuser uses many forms of abuse, including physical, sexual, emotional, and financial. They may use others to degrade the victims and increase their power and control over the victims. The abuser starts building up the abused, making them feel special, and then they begin to tear them down. In addition, the abuser attempts to alienate them from family, friends, and persons who might see a change in the behavior of the abused. Once they are isolated, the abused now has no one to trust, and the abuser now has complete control over the victims. The abused feels totally alone emotionally and mentally. The abused is further confused as they may enjoy the physical aspect of the abuse, as the body tends to respond to the abuse.
The abused hunt their victims, and seek out victims for the innocence of a person and their depth of faith. The stronger the faith, the greater the opportunity for the abuser. The abuser seeks out individuals whose family is going through turmoil. The abuser seeks out victims whose families have deep faith and would never believe a member of the clergy would abuse anyone. They make the victims feel that what is normal in their lives is abnormal and only they can bring normalcy. Abuse is a total, all-consuming devastation that leaves them alone and deprived of self-respect.
Dr. Hermina Nedelescu: The first truth is this: accused sexual offenders employed as “clergy” by Church institutions often remain in ministry—unimpeded—unless they are criminally convicted and physically imprisoned. Church administrators routinely go to extraordinary lengths to shield or reassign these individuals, often prioritizing institutional reputation over victim safety. This persistent pattern is exactly why enabling behavior must be criminalized, as law professor Amos Guiora has argued through his extensive work on the “enabler” phenomenon.
There is a noteworthy trend. In the Russian and even in Romanian Orthodox churches in Russia and Romania, sexual perpetrators are held accountable at higher rates than sexual perpetrators in Orthodox churches in the United States. Our preliminary data show that more accused clergy are defrocked or penalized by the Russian Orthodox Church in Russia compared to other jurisdictions.
The second truth is even more grotesque: victims of clergy sexual abuse are frequently blamed for their abuse. Church officials often reverse the roles, casting the victim as the perpetrator and the perpetrator as the misunderstood “man of God.” The immense power differential between clergy and laity suddenly disappears from their moral calculus.
We are talking about a crime—so, lacking any legitimate defense, they default to blaming the victim. I read about a case that involved a 4-year-old child accused of “encouraging” an adult man by wearing his boxer shorts. If defenders can stoop to blaming a toddler, they certainly won’t hesitate to call the abuse of an adult woman an “affair” or something “consensual.” That word—“consensual”—has become a favorite among Church apologists, conveniently ignoring the inherent coercion that comes from spiritual authority. But sexual abuse cloaked in sacraments is still sexual assault, which is a crime. Calling it “consensual” doesn’t make a crime any less criminal.
The third truth is a demographic pattern that should raise immediate red flags: clergy sexual abuse cases often involve victims who are decades younger than their abusers. Many of these clergy are well beyond retirement age, yet inexplicably remain in active ministry—exempt from both moral scrutiny and mandatory rest.
And finally, at a recent academic conference on religion and sexual abuse, we presented findings from our research into hundreds of clergy sexual abuse cases within Orthodox Christian communities. The data is clear: the Orthodox Church has a clergy sexual abuse problem. This is not hearsay. This is research-based.
Among U.S.-based Orthodox jurisdictions, the Greek Orthodox Archdiocese of America stands out for having the highest number of reported sexual misconduct cases in the public domain. Oddly enough, this American jurisdiction answers to a high-ranking official based in Istanbul—who was even honored this year with the Templeton Prize for his climate change advocacy.
I find it deeply troubling that a man can be celebrated while disregarding the suffering of women and children who were, and continue to be, abused by clergy under his spiritual authority. There can be no climate justice without social justice. Yet while victims suffer here at home, ultimate decision-making power remains half a world away, seemingly more invested in liturgical pageantry and accolades than in justice for the abused.
Dr. David Pooler: In public discourse around clergy sexual abuse, we must first name it as a phenomenon that is about the abuse and misuse of power, role, and position of a religious authority. The responsibility for the safety of people in interpersonal relationships is on the professional in a position of power. And this is especially true in relationships where someone with more power represents God.
This religious authority does not have to be a pastor or priest only. It is far more about the way the person has power in any given religious system. Even a volunteer who is given much authority and power can use their position to have sex with someone they support.
When the victim is an adult, we must unequivocally state it is not an “affair” and the person being targeted is not “participating willingly.” We must smash the idea that the victim in adult clergy sexual abuse wants this or should be responsible for stopping it. The harm done to a victim is profound and complex. The reason this is so urgent is that officials and spokespersons within religious systems continue to use the idea that it is an unfortunate case of consenting adults who had an inappropriate relationship. The longer we tolerate a false and misleading narrative like this, the longer clergy sexual abuse can be done with impunity, and the harm done to survivors overlooked or minimized.
Dorothy Small: The firm facts and broad trends—based on my personal experience and on conversations with other survivors of clergy-related abuse, whether as adults or as children—are consistent across international cases: dismissal, disbelief, victim-blaming and shaming, retaliation and ostracism after reporting, loss of faith or religious community, and the protection of clergy perpetrators and institutions over the needs of the abused. Silence is rewarded; speaking out is punished, often for the very reasons I’ve listed.
Victims frequently struggle with the emotional impact of grooming tactics. Trauma bonding formed through intensive grooming creates a powerful attachment, akin to an addictive mood-altering substance on brain chemistry. This bond gives the illusion of being “in love,” fostering an addictive pattern that overrides rational judgment. Pursuit behaviors—chasing after what once felt good—are fueled by intermittent reinforcement, alternating “love-bombing” with withdrawal and emotional coercion. This cycle drives the exploited person to dismiss the pain in search of the next emotional high. The victim often falsely believes their involvement was “consensual,” when in reality it was the result of manipulation, not genuine care or love.
Regardless of age, gender, ethnicity, or culture, human beings tend to respond similarly to such abuse, though specific factors can create unique challenges. For example, males sexually abused by males often experience heightened embarrassment and shame, which can adversely affect sexuality. Adults abused by clergy frequently feel responsible not only for what happened but also carry the guilt and shame projected onto them by their abuser.
Michelle Stewart: While most Eastern Orthodox clergy are not abusers, the hierarchical structure creates an environment in which abuse can flourish. Though the majority of clergy are likely well-intentioned, the system of spiritual authority within the Eastern Orthodox Church often acts as a petri dish for misconduct. Allegations must typically pass through multiple layers of hierarchy, where, in my experience, the benefit of the doubt is more often given to the accused than to the victim.
A well-documented example is the case against my former brother-in-law, Fr. Matthew Williams. Another is St. Innocent’s Academy, where reports of student abuse were ignored or minimized for years. In both cases, the Church’s delayed response not only obscured the misconduct but effectively enabled it.
The Church frequently resists external oversight, minimizing legal accountability. When it does respond to allegations, legal action is often delayed or actively resisted. My first encounter with this came nearly twenty years ago in the case of Christ of the Hills Monastery, when ROCOR (Russian Orthodox Church Outside Russia) vigorously defended monks accused of child sexual abuse—even supplying character witnesses. As the then-spouse of one such witness, I overheard private conversations in which participants acknowledged the allegations could be credible. Yet the institutional response prioritized church sovereignty over victim protection, with statements like “this is a matter for confession” or, more bluntly, “this is none of the legal system’s business.” Similar dynamics are now playing out in the Fr. Matthew Williams case.
Confession and the authority of the spiritual father are often weaponized to silence victims. In Judas Girl, reflecting on my own experiences and broader patterns of abuse—particularly within ROCOR—I wrote: “There is no greater predator than the one who convinces you they have power over your soul.” Those unfamiliar with Eastern Orthodoxy may underestimate the influence of the spiritual father, especially within the sacrament of confession.
While I do not advocate eliminating confession for those who find it spiritually meaningful, it is important to note two critical points: In many states, clergy are mandatory reporters; however, the seal of confession often exempts them. Many Orthodox believers are taught that obedience to one’s spiritual father is essential for salvation—even when that guidance is ethically or spiritually troubling.
In my own case, when I disclosed emotional or spiritual abuse by my husband or clergy during confession, I was rebuked and told I was spiritually deficient for harboring resentment. I was told such matters were not mine to speak of, but rather the abuser’s to confess. This pattern is not unique to me. Several victims I’ve spoken with shared that after disclosing sexual abuse during confession, they were advised not to speak publicly—reinforcing a culture of silence and spiritual coercion.
Jacobsen: What question is the most crucial to ask about clergy-related abuse to you?
Archer: The most urgent question is why all 50 states do not have legislation holding criminally liable clergy persons who misuse their position of trust and authority. A clergyperson is in a position of trust and power relative to their congregant. A doctor or therapist cannot sexualize a relationship with a patient because professional ethics and state boards recognize the power differential and expressly prohibit this behavior. It is known to be abuse. There are no state boards for clergy. Why is it that clergy get a “pass” on ethical standards, when I would argue that there is even more implicit trust and intimacy in a relationship of soul-care?
I view this from the perspective of an Orthodox Christian, with an understanding of the long history of soul-care within Orthodox Christianity; however, the spiritual intimacy between clergyperson and congregant holds within many other faith traditions as well. Orthodox tradition recognizes a long history of psychotherapy, or care of the psyche. This is different from mental health therapy as it is practiced with a superbill and a co-pay, but truly no different ethically if a priest sexually abuses a man or woman who has gone to him for help. It should be criminalized so that a victim-survivor can gain some understanding of the injury, and a priest cannot continue to pastor.
In the absence of this kind of law in every state, many church bodies “investigate” these abuses as though they were affairs. There may be substantial evidence of what we term misconduct, but it is viewed through the lens of it being an “affair.” This is a reprehensible protection of the institution over a human person who has experienced severe injury. Church investigating bodies, which include attorneys and clergy, inflict greater injuries when sexualized violence is mislabeled as an “affair.” As a society, we should demand that all clergy understand this issue– even if religious seminaries are not addressing this subject well enough for clergy to use the correct language.
Deschênes: The hashtag I used on Twitter was #thechurchcantpoliceitself—and that’s exactly what has been happening for a long time. There is no transparency, only secrecy. All matters are handled internally, leaving victims unaware of what discussions take place or what decisions are made. Many survivors are told the offending clergy is no longer serving their community. Yet, in reality, they often remain in place or are quietly transferred to another parish—sometimes across provincial or federal borders—where new victims can be found.
The Roman Catholic Church, as many can attest, has changed little in its thinking or modus operandi. The few changes that do occur happen over a lifetime, not years or decades. The Church should reevaluate how it responds to victims. One member of the hierarchy once said, when told that most victims simply want an apology, “That can’t happen, because then we set ourselves up for litigation.” Survivors who have endured litigation know how arduous, re-traumatizing, and drawn-out the process can be—delaying healing, if healing is even possible.
My question is: why not evolve and change your approach when a victim of sexual assault by one of your members comes forward? Why is litigation the first response? Why protect your “brother” instead of a member of your flock? What do you lose by treating victims with compassion and care?
I believe the secrecy exists to protect the Church’s reputation. It may have worked in the past. But with the internet, survivors can find one another, offer mutual support, and learn—often through the media—about credible allegations against clergy. What is the Church’s real reputation today? Person A: “Our parish priest was charged with sexual assault.” Person B: “Another one? Well, that’s the Catholic Church for you.” That is the reality now. What institution would want that?
Metsopoulos: What is the true number of cases of abuse by clergy? It seems that a true figure does not exist. It is important to get a true number, as it is a lot higher than the churches or their attorneys admit. They do not want to face the problem, as it is a problem that is at the core of the church’s organization. The abusers in the churches are the majority of the institution. The clergy all have incriminating evidence on each other and blackmail each other to silence each othe,r preventing the truth from coming out. To get a true figure would decimate the churches, and it would become apparent that the rot goes all the way to the top.
Also, the legal professionals associated with the churches are not concerned with the truth coming out, but with protecting the church, allowing the abuse to continue.
The attorneys and churches, under the pretext of wanting to end clergy abuse, seek victims to share their traumatic events to bring justice, when in fact they are attempting to cover the tracks of the abusers and discredit the victims of abuse. The goal is not to achieve justice for the victims but to evade the law. The attorneys play both sides against the middle. They are the worst of the legal profession and, in some ways, worse than the abuser, by providing false hope for the abused.
Why are victims afraid to come forward?
The victims are victimized by the church, the public, friends, and family. They feel isolated, empty, and guilty for coming forward. They feel shame and guilt for allowing it to happen and allowing it to continue. They may confuse healthy sexual relations with abuse. In the end, the victim is victimized and left alone.
Nedelescu: The most urgent question is this: Why are church officials who knowingly enable clergy sexual abuse not held criminally liable?
People including Melania Sakoda and Cappy Larson have spent decades cataloging the crimes of abusive clergy within the Orthodox Church (all jurisdictions), and while that work is continuing by Katherine and I, it is no longer enough. A new frontier of accountability must now target the enablers—the bishops, chancellors, general counsels, and senior administrators who receive complaints, suppress evidence, intimidate victims, move or cover for perpetrators, and then dare to call themselves “spiritual leaders,” “protecting the Church,” or seeking “truth.”
These enablers rarely touch the criminal justice system. Why? Because our legal frameworks still treat institutional cowardice and bureaucratic cover-up as unfortunate oversights rather than as deliberate acts that perpetuate harm. And yet, without the enabler, the perpetrator cannot persist. The real scandal is not just the abuse—it’s the system that sustains it.
We must stop pretending these enablers are merely misguided managers. They are collaborators. Their silence, their memos, their settlement clauses—all of it—forms the infrastructure of abuse. And until we criminalize enabling behavior, the Church will continue protecting predators while branding survivors as “unstable,” “sinful,” “temptress,” or “misunderstood.”
The urgent question is no longer “Who abused?” but “Who knew—and did nothing?” And if the answer is a bishop or a synod or a patriarch, the next question must be: When will that enabler be indicted?
Pooler: To further advance the study of justice in clergy-related abuse, the most crucial question to ask is what barriers stand in the way of churches setting up rigorous protocols to prevent abuse from happening and responding well when abuse is discovered or reported? One answer is Clericalism, the invisible force at play that teaches people to trust a spiritual authority and distrust themselves blindly. Religious leaders benefit from this arrangement, and therefore, religious systems appear impervious primarily to outside feedback and seem to struggle to reflect and accurately appraise how well they train leaders, develop useful processes to deal with abuse, and respond to survivors. In my observation, churches are largely ineffectual in addressing these issues and cannot admit it to themselves or others. And truly, one of my most profound questions is “why”? It would seem to me that churches could lead the way and model to society the virtues of kindness, generosity, care, and create robust and thoughtful responses when a leader injures someone in their care. But churches appear to fail at this repeatedly and often. And a second question is, why aren’t churches asking this question for their own sake? The fact that there isn’t a great answer to either of these questions deeply troubles me.
Small: The most urgent question about clergy abuse is this: Why is it still an issue today, given the decades of documented complaints, known victims, and our expanded understanding of the serious, lifelong health consequences? Addiction, for example, is one such consequence, with far-reaching effects. It is a global epidemic, and research has long shown that at the root of addiction often lies complex post-traumatic stress and other severe mental health conditions, frequently stemming from abusive relationships and relational traumas.
In other caregiving professions, abuse has been met with legal consequences—heavy fines, imprisonment, and loss of licenses—effectively removing offenders from positions of trust. Yet in religious institutions, whose reach and influence are vast, the problem persists. This is a public safety crisis of epic proportions. The data clearly show the profound damage such abuse inflicts on mental and physical health. The most powerful institutions have the capacity either to heal and unify, as they were meant to, or to cause lasting harm, as history has shown.
Why, then, is it so difficult for religious institutions to sanction and remove offenders instead of shielding them—often by transferring them to new locations where they can prey on the vulnerable again? The Catholic Church’s global presence, for instance, allows abusers to be relocated to other countries, where they continue to exploit trust. Vulnerability is universal; trust itself makes anyone susceptible. While minors are the most at risk, vulnerability spans all ages.
Why is immediate corrective action so rare when credible accusations arise? At the very least, institutions could remove the accused from active roles and make their names public. By the time a survivor fully recognizes they were abused, decades may have passed. Concealing an abuser’s identity only leaves others at risk. During the grooming phase, a victim may sense something is wrong, but the perpetrator—armed with authority and institutional backing—can manipulate, plant doubt, and gaslight the target into confusion and compliance. This dynamic not only weakens victims but also enables escalating abuse.
Stewart: The most urgent question is: How can external accountability be meaningfully enforced within the Eastern Orthodox Church, particularly among the clergy?
Abuse can occur in any organization and may never be fully eradicated. However, the decisive factor is how institutions—especially those in positions of authority—respond when abuse surfaces. Their response determines whether the organization actively works against abuse or inadvertently becomes a breeding ground for it. In hierarchical systems like Eastern Orthodoxy, abuse is not merely the result of individual misconduct; it is often facilitated—and concealed—by the very structures designed to provide spiritual guidance. The rigid church hierarchy, combined with the protections of confession, can allow perpetrators to avoid legal scrutiny, while internal mechanisms have consistently failed to safeguard victims.
As documented abuse cases accumulate, the Church—and those responsible for holding it accountable—now stand at a critical crossroads. Raising awareness is an essential first step, but the next imperative is to implement enforceable mechanisms of accountability that address and dismantle the systemic enablers of abuse. While some within the Church hierarchy may resist what they perceive as external intrusion, there is, hopefully, a broader majority of clergy and faithful who are willing to support reform. Their participation is not only desirable—it is likely essential to achieving meaningful change.
Jacobsen: Everyone, thank you for taking a little time to discuss this straightforward topic with complex derivatives. I appreciate the courage, forthrightness, and honesty.
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Clergy sexual abuse is not confined to any one faith, denomination, or country—it is a global crisis rooted in power, secrecy, and institutional self-preservation. In this conversation, survivors, advocates, clergy, legal scholars, and researchers confront the patterns that allow abuse to persist and the systemic enablers who shield perpetrators from accountability. From the misuse of spiritual authority to the failure of church leadership to act, their testimonies reveal both the depth of the harm and the urgent need for reform. Together, they ask the questions that religious institutions have long avoided—and challenge the structures that have turned sacred spaces into sites of betrayal.
Katherine Archer is the co-founder of Prosopon Healing and a graduate student in Theological Studies, soon to begin a Master’s in Counseling Psychology. Her work lies at the intersection of academic research and nonprofit advocacy, focusing on clergy abuse within the Eastern Orthodox Church. Archer champions policy reform to address adult clergy exploitation, advancing a vision of healing rooted in justice, accountability, and survivor support.
Irene Deschênes, a survivor of clergy sexual abuse, first reported her case to the Diocese of London (Ontario) in 1992. Nearly three decades later—after a Supreme Court of Canada ruling—she reached a civil settlement in 2021. With a background in sociology and a career in social services, Deschênes co-founded Outrage Canada, a national, non-religious coalition demanding accountability from the Roman Catholic Church and justice for victims. Known for asking Canadians, “Where’s the outrage?” she works to prevent further abuse, protect children, and keep survivor voices in the public conversation through media appearances and documentary work.
Amos N. Guiora, J.D., Ph.D., a legal scholar and former IDF officer, has made a career of confronting institutional complicity and promoting bystander accountability. Author of The Crime of Complicity, Armies of Enablers, and The Complicity of Silence, Guiora draws direct lines between Holocaust history and modern abuse cases. His advocacy was instrumental in Utah’s 2021 bystander law, and through the Bystander Initiative, he presses for survivor-centered legal reforms. “All hands on deck,” he insists.
Father Bojan Jovanović, a Serbian Orthodox priest and Secretary of the Union of Christians of Croatia, is recognized for his unflinching critiques of institutional failings within the Church. His book Confession: How We Killed God and his leadership in the Alliance of Christians of Croatia reflect his commitment to ethical reform and moral reckoning. Jovanović calls for transparency and open dialogue as prerequisites for restoring trust in religious life.
Rev. Dr. John C. Lentz Jr. led Forest Hill Presbyterian Church in Cleveland Heights, Ohio, for more than three decades. Known for his passionate preaching and deep commitment to justice, compassion, and community leadership, Lentz retired in 2024 after a distinguished ministry. During his tenure, he inherited and confronted the traumatic legacy of clergy sexual abuse, guiding the congregation through its aftermath.
John Metsopoulos, a former Connecticut state representative and Fairfield’s first selectman, has publicly accused two Greek Orthodox bishops—Metropolitan Athenagoras Aneste (2017–2019) and the late Metropolitan Iakovos Garmatis (1970)—of sexual and psychological abuse, as well as financial misconduct. Now living in Central America, Metsopoulos advocates for institutional accountability and supports fellow survivors through the Survivors Network of those Abused by Priests (SNAP).
Dr. Hermina Nedelescu, a neuroscientist at Scripps Research in San Diego, investigates the brain’s circuitry to better understand the neurobiological roots of abnormal behavior, particularly in the context of trauma and substance use. Her current research examines how sexual trauma is encoded in the brain, with the goal of improving therapeutic strategies for PTSD and addiction comorbidity.
Professor David K. Pooler, Ph.D., LCSW-S, teaches at Baylor University’s Diana R. Garland School of Social Work. Specializing in trauma, abuse, and institutional responses to misconduct, Pooler is a committed advocate for survivors. His research focuses on systemic injustice and ethical accountability within faith-based organizations.
Dorothy Small, a retired registered nurse, has been a vocal survivor advocate with SNAP for decades. Having endured both childhood and adult clergy abuse, she began speaking out long before the #MeToo movement brought wider attention to such experiences. A cancer survivor and grandmother, she now writes about recovery, resilience, and personal freedom, amplifying survivor voices and pressing for institutional reform.
Michelle Stewart is a cult survivor, author, and activist whose memoir Judas Girl: My Father, Four Cults & How I Escaped Them All recounts her harrowing upbringing in extremist religious groups. Now based in Colorado, Stewart advocates for survivors of religious abuse, focusing on the harms of coercive control and religious trauma in children. Through public speaking, education, and support work, she pushes for greater awareness and protection for the vulnerable.
Scott Douglas Jacobsen: Drawing on your experience, conversations, and research, what broad trends and facts have emerged—either definitively or with near-conclusive certainty—in international cases of clergy-related abuse? Which truths, when stated consistently and publicly, are most crucial for reshaping the informational landscape—not only around misconduct in general, but clergy abuse in particular?
Katherine Archer: Clergy abuse has nothing whatsoever to do with sex; rather, it is sexualized violence that, at its root, is about power and control. We are now learning that the majority of clergy abuse survivors may be adult women, but because historically adult abuse has been mislabeled as an “affair,” women do not easily come forward and report their experiences. Many women delay disclosure or never disclose, and this isolation in secret-keeping exacerbates the injury.
Finally, clergy sexual abuse cannot be separated from spiritual abuse. There is significant spiritual injury before or as part of the abuse, and it is inseparable from the clergy abuse. This causes a truly profound double-injury, in that typically a victim-survivor has greater difficulty turning to a Higher Power or to one’s spirituality or religion to heal from a tremendous injury. In this way, it differs from other types of violence, wherein one might decide to turn to a Higher Power to heal. The place of healing is also a place of injury. It is like taking medicine that also feels poisonous.
There is a third, even greater injury when a religious community aligns against a victim-survivor. I would say that in most communities, congregants might understand that a priest exploiting an adult congregant is abusive as a theoretical idea. Still, when it comes to a situation in front of them, they do not view the adult victim that they know as an injured party. It’s common to label the adult victim with a mental illness in a derisive, dismissive way, and this is yet another abuse. If a victim-survivor is experiencing symptoms of what is termed mental illness, perhaps the priest’s actions induced depression, anxiety, or whatever it may be. The victim is not “crazy.” This is ignorant, and it’s unacceptable.
Irene Deschênes: What I have seen, not only from my personal experience, but also with working with other survivors of clergy sexual abuse, is that the church hierarchy’s knee-jerk reaction is to contact their lawyers before doing anything else. One would think a moral institution that purports to offer compassion and care to the most marginalized in society would instead take a pastoral approach to survivors who come forward. Sadly, this happens more often than not. First, the Catholic Church attempts to litigate its way out of dealing with the real issue – care and healing of the victim they created. Don’t get me wrong, most survivors need the monetary compensation that a civil suit might provide to deal with an interrupted work history. However, most victims merely want to hear, “What happened to you was wrong. It should never have happened to you. This is what we’re going to do…and, what do you need from us?” These words were never spoken to any survivor I have worked with in the 33 years that I have been advocating for and with survivors.
Secondly, members of the hierarchy, globally, obfuscate when speaking to their flock, the media, the public, and, more importantly, to survivors that come forward. The Roman Catholic Church have staff and unlimited financial resources. How can survivors’ voices, individually or even collectively, ever be heard with limited to no resources to tell our truths?
Thirdly, the secrecy is mind-boggling. Whether it be with meeting a member of the hierarchy or in litigation, a lot of information is held to the chest. Canon law even speaks of ‘secret files’ that must be maintained. Most survivors are told they are “the only victim,” and there is no way to verify or refute it. The church hierarchy has this information but refuses to release it to the public or even to lawyers or plaintiffs. It’s common knowledge that perpetrators rarely only have one victim; therefore, it’s of great importance that victims know they are not alone and that there have potentially been allegations against a clergy perpetrator.
The seal of the confession is making news in the United States as of late. Roman Catholic priests who learn of a child being abused by a penitent (one confessing to a priest) are not required under canon law to report the abuse. In Canada, everyone is a mandated reporter. Everyone. However, those professionals who work with the marginalized in our communities have a greater obligation to report. Does canon law supersede civil law? The church seems to think so.
Finally, on our website, our values are the extreme opposite of what the church espouses vs. what they do, in my experience.
Dr. Amos Guiora: To fully appreciate clergy abuse requires that we recognize the critical role played by enablers. While attention is generally focused on the perpetrator of the abuse, the role of the person in a position of authority/status who knows or should know of harm to vulnerable individuals demands our attention. That is the individual I define as the enabler. In a series of books and articles, I have argued that the enabler must be held accountable for the harm they caused. It is for this reason that I have engaged with legislators, the media, the broader public, survivors, and thought leaders both in the U.S. and internationally, with the aim of criminalizing enablers by enacting legislation addressing the crime of enabling.
In examining clergy abuse, I have focused on the actor who directly protects the institution, indirectly the perpetrator. Interactions with clergy abuse survivors shed powerful light on the harm caused by the enabler upon recognition that the perpetrator had previously abused and should not have had access to the vulnerable individual.
As I learned when writing two books addressing enablers, Armies of Enablers, and The Complicity of Silence, and a series of law review articles, the impact of the harm caused by enablers was, more often than not, a revelation (the word is not used theologically) to the survivors whose primary focus, for understandable reasons, been on the perpetrators. However, when we would “reverse engineer” the interaction with the perpetrator, the survivor would come to understand that absent the enabler, the abuser would not have been able to commit the heinous crime/s they did.
While I am not a person of faith (I am a secular Jew), I have come to appreciate the powerful role of the Church as an institution and the clergy as an individual in the life of a person of faith. Undoubtedly, in the overwhelming majority of cases, this triangular relationship is positive. Of great significance to the believer, the question before us is what happens when abuse occurs and is reported to faith leaders. THAT (caps intended) is the question that demands our attention; as I have come to learn, in many cases, the report is either not believed or the abuse of clergy is “shuffled” off to another location. Both reactions are devastating for the survivor who was not only physically abused but, no less significantly, emotionally injured.
Understanding the harm caused to them would result in neither punishment of the perpetrator nor acknowledgment of the abuse to which they had been subjected, which often resulted in re-victimization. This is the essence of institutional complicity, whereby (in the faith context), faith leaders make the conscious decision to prioritize the “good name” of the church, thereby casting asunder the survivor for whom, in many cases, the abusive clergy was an individual whom they revered and held in the highest regard.
The all-but instinctual reaction to hunker down, reflective of institutional protection, is oft-repeated, almost akin to a time-tested manual with one clear purpose: protect the institution, consequences to the individual be damned. Criminalizing the enabler is necessary to address institutional complicity that protects the abuser while re-victimizing the survivor and placing in harm’s way individuals who will encounter an abusive clergy in the future. Who is the beneficiary of the act of enabling by those whose primary obligation is to protect the vulnerable?
In a clergy-faith context, failure to address the consequences of the harm caused by the enablers is akin to saying to people of faith: we knowingly abandon you, and no less egregiously, we are consciously placing other vulnerable individuals in harm’s way. That, in a nutshell, is the essence of enabling.
The time to act is now, with the understanding that as the lines are written, an individual who should have been protected is in harm’s way because of enablers who have committed the act of enabling. To address this, we need an “all hands-on deck” approach, inspired by a handwritten letter from a Holocaust survivor who once wrote me, “You give voice to the voiceless.”
Ask any survivor: we do not have the luxury of time; given the numbers and accounts of clergy abuse, addressing the crime of enabling demands our immediate attention.
Fr. Bojan Jovanović: First hard fact: Abuse within religious structures is not a “failure” of individuals, but a result of a hierarchical system that enables complete control, isolation, and impunity for perpetrators. Abuse happened—and continues to happen—precisely because of the power that religious office holds: the unquestioning of authority, manipulation of conscience, and the belief that the institution stands above the law. These are not isolated incidents; they are patterns.
The handling of internal disciplinary processes, without mandatory reporting to the state, has allowed rapists to be transferred from one location to another without any punishment. These “internal proceedings” are nothing more than a smokescreen to evade legal accountability. Every such cover-up is an act of complicity, which, in legal terms, qualifies as aiding and abetting or concealing a criminal offense.
Thousands of victims never got the chance to speak out because they were threatened with spiritual consequences—that they would be excommunicated, that they would “harm the Church,” that they would lose their community. This is institutional intimidation. In many cases, those who tried to report abuse were ridiculed, belittled, and their testimonies discredited.
To this day, in many countries, there is no legal framework that obligates religious officials to report suspected sexual abuse. This puts religious institutions above the law, and this must be dismantled in public discourse. Because an institution that delivers moral sermons while protecting rapists is not a sanctuary—it is an organization that must be held accountable like any other. If not more so.
Rev. Dr. John C. Lentz Jr.: What must be consistently stated in public discourse is the amount of clergy sexual abuse (aka “misconduct”) that continues to occur. Furthermore, it is not just a Roman Catholic issue.
I think it is important to note what denominations have done in the past 20 years or so to confront cases of abuse. For example. I know that in the Presbyterian Church USA, there are now criminal background checks for every hire of pastors, Directors of CE, Music directors, and staff. Sexual misconduct trainings are held for all elected leaders of the congregation, and all who volunteer with children (birth through 18) must have said training. Any allegations against a pastor must be reported to the Presbytery (regional governing authority,) and all allegations must be shared with all other Presbyteries if a job transfer is requested. However, it has not stopped abuse from taking place.
In the PCUSA, pastors are legally mandated to report cases of sexual abuse and misconduct. If a pastor is accused, then the Associate Pastor or Clerk of Session (ordained lay leaders) is legally mandated to report the pastor.
I think that most Protestant denominations have moved in the right direction in the matter of sexual misconduct and abuse in the past two decades. However, enabling and covering up continue. The status and perceived power of the pastor or priest continue to create barriers to reporting and accountability.
John Metsopoulos: It is not the fault of the abused, and it can happen at any age. It is a fallacy that it only happens to the young. The abuser uses many forms of abuse, including physical, sexual, emotional, and financial. They may use others to degrade the victims and increase their power and control over the victims. The abuser starts building up the abused, making them feel special, and then they begin to tear them down. In addition, the abuser attempts to alienate them from family, friends, and persons who might see a change in the behavior of the abused. Once they are isolated, the abused now has no one to trust, and the abuser now has complete control over the victims. The abused feels totally alone emotionally and mentally. The abused is further confused as they may enjoy the physical aspect of the abuse, as the body tends to respond to the abuse.
The abused hunt their victims, and seek out victims for the innocence of a person and their depth of faith. The stronger the faith, the greater the opportunity for the abuser. The abuser seeks out individuals whose family is going through turmoil. The abuser seeks out victims whose families have deep faith and would never believe a member of the clergy would abuse anyone. They make the victims feel that what is normal in their lives is abnormal and only they can bring normalcy. Abuse is a total, all-consuming devastation that leaves them alone and deprived of self-respect.
Dr. Hermina Nedelescu: The first truth is this: accused sexual offenders employed as “clergy” by Church institutions often remain in ministry—unimpeded—unless they are criminally convicted and physically imprisoned. Church administrators routinely go to extraordinary lengths to shield or reassign these individuals, often prioritizing institutional reputation over victim safety. This persistent pattern is exactly why enabling behavior must be criminalized, as law professor Amos Guiora has argued through his extensive work on the “enabler” phenomenon.
There is a noteworthy trend. In the Russian and even in Romanian Orthodox churches in Russia and Romania, sexual perpetrators are held accountable at higher rates than sexual perpetrators in Orthodox churches in the United States. Our preliminary data show that more accused clergy are defrocked or penalized by the Russian Orthodox Church in Russia compared to other jurisdictions.
The second truth is even more grotesque: victims of clergy sexual abuse are frequently blamed for their abuse. Church officials often reverse the roles, casting the victim as the perpetrator and the perpetrator as the misunderstood “man of God.” The immense power differential between clergy and laity suddenly disappears from their moral calculus.
We are talking about a crime—so, lacking any legitimate defense, they default to blaming the victim. I read about a case that involved a 4-year-old child accused of “encouraging” an adult man by wearing his boxer shorts. If defenders can stoop to blaming a toddler, they certainly won’t hesitate to call the abuse of an adult woman an “affair” or something “consensual.” That word—“consensual”—has become a favorite among Church apologists, conveniently ignoring the inherent coercion that comes from spiritual authority. But sexual abuse cloaked in sacraments is still sexual assault, which is a crime. Calling it “consensual” doesn’t make a crime any less criminal.
The third truth is a demographic pattern that should raise immediate red flags: clergy sexual abuse cases often involve victims who are decades younger than their abusers. Many of these clergy are well beyond retirement age, yet inexplicably remain in active ministry—exempt from both moral scrutiny and mandatory rest.
And finally, at a recent academic conference on religion and sexual abuse, we presented findings from our research into hundreds of clergy sexual abuse cases within Orthodox Christian communities. The data is clear: the Orthodox Church has a clergy sexual abuse problem. This is not hearsay. This is research-based.
Among U.S.-based Orthodox jurisdictions, the Greek Orthodox Archdiocese of America stands out for having the highest number of reported sexual misconduct cases in the public domain. Oddly enough, this American jurisdiction answers to a high-ranking official based in Istanbul—who was even honored this year with the Templeton Prize for his climate change advocacy.
I find it deeply troubling that a man can be celebrated while disregarding the suffering of women and children who were, and continue to be, abused by clergy under his spiritual authority. There can be no climate justice without social justice. Yet while victims suffer here at home, ultimate decision-making power remains half a world away, seemingly more invested in liturgical pageantry and accolades than in justice for the abused.
Dr. David Pooler: In public discourse around clergy sexual abuse, we must first name it as a phenomenon that is about the abuse and misuse of power, role, and position of a religious authority. The responsibility for the safety of people in interpersonal relationships is on the professional in a position of power. And this is especially true in relationships where someone with more power represents God.
This religious authority does not have to be a pastor or priest only. It is far more about the way the person has power in any given religious system. Even a volunteer who is given much authority and power can use their position to have sex with someone they support.
When the victim is an adult, we must unequivocally state it is not an “affair” and the person being targeted is not “participating willingly.” We must smash the idea that the victim in adult clergy sexual abuse wants this or should be responsible for stopping it. The harm done to a victim is profound and complex. The reason this is so urgent is that officials and spokespersons within religious systems continue to use the idea that it is an unfortunate case of consenting adults who had an inappropriate relationship. The longer we tolerate a false and misleading narrative like this, the longer clergy sexual abuse can be done with impunity, and the harm done to survivors overlooked or minimized.
Dorothy Small: The firm facts and broad trends—based on my personal experience and on conversations with other survivors of clergy-related abuse, whether as adults or as children—are consistent across international cases: dismissal, disbelief, victim-blaming and shaming, retaliation and ostracism after reporting, loss of faith or religious community, and the protection of clergy perpetrators and institutions over the needs of the abused. Silence is rewarded; speaking out is punished, often for the very reasons I’ve listed.
Victims frequently struggle with the emotional impact of grooming tactics. Trauma bonding formed through intensive grooming creates a powerful attachment, akin to an addictive mood-altering substance on brain chemistry. This bond gives the illusion of being “in love,” fostering an addictive pattern that overrides rational judgment. Pursuit behaviors—chasing after what once felt good—are fueled by intermittent reinforcement, alternating “love-bombing” with withdrawal and emotional coercion. This cycle drives the exploited person to dismiss the pain in search of the next emotional high. The victim often falsely believes their involvement was “consensual,” when in reality it was the result of manipulation, not genuine care or love.
Regardless of age, gender, ethnicity, or culture, human beings tend to respond similarly to such abuse, though specific factors can create unique challenges. For example, males sexually abused by males often experience heightened embarrassment and shame, which can adversely affect sexuality. Adults abused by clergy frequently feel responsible not only for what happened but also carry the guilt and shame projected onto them by their abuser.
Michelle Stewart: While most Eastern Orthodox clergy are not abusers, the hierarchical structure creates an environment in which abuse can flourish. Though the majority of clergy are likely well-intentioned, the system of spiritual authority within the Eastern Orthodox Church often acts as a petri dish for misconduct. Allegations must typically pass through multiple layers of hierarchy, where, in my experience, the benefit of the doubt is more often given to the accused than to the victim.
A well-documented example is the case against my former brother-in-law, Fr. Matthew Williams. Another is St. Innocent’s Academy, where reports of student abuse were ignored or minimized for years. In both cases, the Church’s delayed response not only obscured the misconduct but effectively enabled it.
The Church frequently resists external oversight, minimizing legal accountability. When it does respond to allegations, legal action is often delayed or actively resisted. My first encounter with this came nearly twenty years ago in the case of Christ of the Hills Monastery, when ROCOR (Russian Orthodox Church Outside Russia) vigorously defended monks accused of child sexual abuse—even supplying character witnesses. As the then-spouse of one such witness, I overheard private conversations in which participants acknowledged the allegations could be credible. Yet the institutional response prioritized church sovereignty over victim protection, with statements like “this is a matter for confession” or, more bluntly, “this is none of the legal system’s business.” Similar dynamics are now playing out in the Fr. Matthew Williams case.
Confession and the authority of the spiritual father are often weaponized to silence victims. In Judas Girl, reflecting on my own experiences and broader patterns of abuse—particularly within ROCOR—I wrote: “There is no greater predator than the one who convinces you they have power over your soul.” Those unfamiliar with Eastern Orthodoxy may underestimate the influence of the spiritual father, especially within the sacrament of confession.
While I do not advocate eliminating confession for those who find it spiritually meaningful, it is important to note two critical points: In many states, clergy are mandatory reporters; however, the seal of confession often exempts them. Many Orthodox believers are taught that obedience to one’s spiritual father is essential for salvation—even when that guidance is ethically or spiritually troubling.
In my own case, when I disclosed emotional or spiritual abuse by my husband or clergy during confession, I was rebuked and told I was spiritually deficient for harboring resentment. I was told such matters were not mine to speak of, but rather the abuser’s to confess. This pattern is not unique to me. Several victims I’ve spoken with shared that after disclosing sexual abuse during confession, they were advised not to speak publicly—reinforcing a culture of silence and spiritual coercion.
Jacobsen: What question is the most crucial to ask about clergy-related abuse to you?
Archer: The most urgent question is why all 50 states do not have legislation holding criminally liable clergy persons who misuse their position of trust and authority. A clergyperson is in a position of trust and power relative to their congregant. A doctor or therapist cannot sexualize a relationship with a patient because professional ethics and state boards recognize the power differential and expressly prohibit this behavior. It is known to be abuse. There are no state boards for clergy. Why is it that clergy get a “pass” on ethical standards, when I would argue that there is even more implicit trust and intimacy in a relationship of soul-care?
I view this from the perspective of an Orthodox Christian, with an understanding of the long history of soul-care within Orthodox Christianity; however, the spiritual intimacy between clergyperson and congregant holds within many other faith traditions as well. Orthodox tradition recognizes a long history of psychotherapy, or care of the psyche. This is different from mental health therapy as it is practiced with a superbill and a co-pay, but truly no different ethically if a priest sexually abuses a man or woman who has gone to him for help. It should be criminalized so that a victim-survivor can gain some understanding of the injury, and a priest cannot continue to pastor.
In the absence of this kind of law in every state, many church bodies “investigate” these abuses as though they were affairs. There may be substantial evidence of what we term misconduct, but it is viewed through the lens of it being an “affair.” This is a reprehensible protection of the institution over a human person who has experienced severe injury. Church investigating bodies, which include attorneys and clergy, inflict greater injuries when sexualized violence is mislabeled as an “affair.” As a society, we should demand that all clergy understand this issue– even if religious seminaries are not addressing this subject well enough for clergy to use the correct language.
Deschênes: The hashtag I used on Twitter was #thechurchcantpoliceitself—and that’s exactly what has been happening for a long time. There is no transparency, only secrecy. All matters are handled internally, leaving victims unaware of what discussions take place or what decisions are made. Many survivors are told the offending clergy is no longer serving their community. Yet, in reality, they often remain in place or are quietly transferred to another parish—sometimes across provincial or federal borders—where new victims can be found.
The Roman Catholic Church, as many can attest, has changed little in its thinking or modus operandi. The few changes that do occur happen over a lifetime, not years or decades. The Church should reevaluate how it responds to victims. One member of the hierarchy once said, when told that most victims simply want an apology, “That can’t happen, because then we set ourselves up for litigation.” Survivors who have endured litigation know how arduous, re-traumatizing, and drawn-out the process can be—delaying healing, if healing is even possible.
My question is: why not evolve and change your approach when a victim of sexual assault by one of your members comes forward? Why is litigation the first response? Why protect your “brother” instead of a member of your flock? What do you lose by treating victims with compassion and care?
I believe the secrecy exists to protect the Church’s reputation. It may have worked in the past. But with the internet, survivors can find one another, offer mutual support, and learn—often through the media—about credible allegations against clergy. What is the Church’s real reputation today? Person A: “Our parish priest was charged with sexual assault.” Person B: “Another one? Well, that’s the Catholic Church for you.” That is the reality now. What institution would want that?
Metsopoulos: What is the true number of cases of abuse by clergy? It seems that a true figure does not exist. It is important to get a true number, as it is a lot higher than the churches or their attorneys admit. They do not want to face the problem, as it is a problem that is at the core of the church’s organization. The abusers in the churches are the majority of the institution. The clergy all have incriminating evidence on each other and blackmail each other to silence each othe,r preventing the truth from coming out. To get a true figure would decimate the churches, and it would become apparent that the rot goes all the way to the top.
Also, the legal professionals associated with the churches are not concerned with the truth coming out, but with protecting the church, allowing the abuse to continue.
The attorneys and churches, under the pretext of wanting to end clergy abuse, seek victims to share their traumatic events to bring justice, when in fact they are attempting to cover the tracks of the abusers and discredit the victims of abuse. The goal is not to achieve justice for the victims but to evade the law. The attorneys play both sides against the middle. They are the worst of the legal profession and, in some ways, worse than the abuser, by providing false hope for the abused.
Why are victims afraid to come forward?
The victims are victimized by the church, the public, friends, and family. They feel isolated, empty, and guilty for coming forward. They feel shame and guilt for allowing it to happen and allowing it to continue. They may confuse healthy sexual relations with abuse. In the end, the victim is victimized and left alone.
Nedelescu: The most urgent question is this: Why are church officials who knowingly enable clergy sexual abuse not held criminally liable?
People including Melania Sakoda and Cappy Larson have spent decades cataloging the crimes of abusive clergy within the Orthodox Church (all jurisdictions), and while that work is continuing by Katherine and I, it is no longer enough. A new frontier of accountability must now target the enablers—the bishops, chancellors, general counsels, and senior administrators who receive complaints, suppress evidence, intimidate victims, move or cover for perpetrators, and then dare to call themselves “spiritual leaders,” “protecting the Church,” or seeking “truth.”
These enablers rarely touch the criminal justice system. Why? Because our legal frameworks still treat institutional cowardice and bureaucratic cover-up as unfortunate oversights rather than as deliberate acts that perpetuate harm. And yet, without the enabler, the perpetrator cannot persist. The real scandal is not just the abuse—it’s the system that sustains it.
We must stop pretending these enablers are merely misguided managers. They are collaborators. Their silence, their memos, their settlement clauses—all of it—forms the infrastructure of abuse. And until we criminalize enabling behavior, the Church will continue protecting predators while branding survivors as “unstable,” “sinful,” “temptress,” or “misunderstood.”
The urgent question is no longer “Who abused?” but “Who knew—and did nothing?” And if the answer is a bishop or a synod or a patriarch, the next question must be: When will that enabler be indicted?
Pooler: To further advance the study of justice in clergy-related abuse, the most crucial question to ask is what barriers stand in the way of churches setting up rigorous protocols to prevent abuse from happening and responding well when abuse is discovered or reported? One answer is Clericalism, the invisible force at play that teaches people to trust a spiritual authority and distrust themselves blindly. Religious leaders benefit from this arrangement, and therefore, religious systems appear impervious primarily to outside feedback and seem to struggle to reflect and accurately appraise how well they train leaders, develop useful processes to deal with abuse, and respond to survivors. In my observation, churches are largely ineffectual in addressing these issues and cannot admit it to themselves or others. And truly, one of my most profound questions is “why”? It would seem to me that churches could lead the way and model to society the virtues of kindness, generosity, care, and create robust and thoughtful responses when a leader injures someone in their care. But churches appear to fail at this repeatedly and often. And a second question is, why aren’t churches asking this question for their own sake? The fact that there isn’t a great answer to either of these questions deeply troubles me.
Small: The most urgent question about clergy abuse is this: Why is it still an issue today, given the decades of documented complaints, known victims, and our expanded understanding of the serious, lifelong health consequences? Addiction, for example, is one such consequence, with far-reaching effects. It is a global epidemic, and research has long shown that at the root of addiction often lies complex post-traumatic stress and other severe mental health conditions, frequently stemming from abusive relationships and relational traumas.
In other caregiving professions, abuse has been met with legal consequences—heavy fines, imprisonment, and loss of licenses—effectively removing offenders from positions of trust. Yet in religious institutions, whose reach and influence are vast, the problem persists. This is a public safety crisis of epic proportions. The data clearly show the profound damage such abuse inflicts on mental and physical health. The most powerful institutions have the capacity either to heal and unify, as they were meant to, or to cause lasting harm, as history has shown.
Why, then, is it so difficult for religious institutions to sanction and remove offenders instead of shielding them—often by transferring them to new locations where they can prey on the vulnerable again? The Catholic Church’s global presence, for instance, allows abusers to be relocated to other countries, where they continue to exploit trust. Vulnerability is universal; trust itself makes anyone susceptible. While minors are the most at risk, vulnerability spans all ages.
Why is immediate corrective action so rare when credible accusations arise? At the very least, institutions could remove the accused from active roles and make their names public. By the time a survivor fully recognizes they were abused, decades may have passed. Concealing an abuser’s identity only leaves others at risk. During the grooming phase, a victim may sense something is wrong, but the perpetrator—armed with authority and institutional backing—can manipulate, plant doubt, and gaslight the target into confusion and compliance. This dynamic not only weakens victims but also enables escalating abuse.
Stewart: The most urgent question is: How can external accountability be meaningfully enforced within the Eastern Orthodox Church, particularly among the clergy?
Abuse can occur in any organization and may never be fully eradicated. However, the decisive factor is how institutions—especially those in positions of authority—respond when abuse surfaces. Their response determines whether the organization actively works against abuse or inadvertently becomes a breeding ground for it. In hierarchical systems like Eastern Orthodoxy, abuse is not merely the result of individual misconduct; it is often facilitated—and concealed—by the very structures designed to provide spiritual guidance. The rigid church hierarchy, combined with the protections of confession, can allow perpetrators to avoid legal scrutiny, while internal mechanisms have consistently failed to safeguard victims.
As documented abuse cases accumulate, the Church—and those responsible for holding it accountable—now stand at a critical crossroads. Raising awareness is an essential first step, but the next imperative is to implement enforceable mechanisms of accountability that address and dismantle the systemic enablers of abuse. While some within the Church hierarchy may resist what they perceive as external intrusion, there is, hopefully, a broader majority of clergy and faithful who are willing to support reform. Their participation is not only desirable—it is likely essential to achieving meaningful change.
Jacobsen: Everyone, thank you for taking a little time to discuss this straightforward topic with complex derivatives. I appreciate the courage, forthrightness, and honesty.
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Publication (Outlet/Website): СокальINFO
Publication Date (yyyy/mm/dd): 2025/08/01
Nasir Hassan is a veteran Sudanese human rights advocate who has lived in Switzerland since 1993. As president of For Sudan, an NGO focused on humanitarian aid, Hassan speaks candidly about the devastating war engulfing Sudan between the Sudanese Armed Forces (SAF) and the paramilitary Rapid Support Forces (RSF)—a group widely accused of atrocities, particularly in Darfur.
In this wide-ranging conversation, Hassan outlines the RSF’s ethnic violence, foreign support from the United Arab Emirates, logistical coordination via Chad, and the catastrophic toll: over eight million Sudanese displaced. Urging immediate Western engagement, Hassan calls for a shift in international aid and policy to bypass sanctions and deliver direct support to those suffering on the ground.
Scott Douglas Jacobsen: Nasir, thank you for joining me. You’re a longtime human rights defender from Sudan living in Geneva. Can you share more about your background—your work in Switzerland and your experience in Sudan?
Nasir Hassan: I have lived in Switzerland since 1993. I am the president of For Sudan. Our organization focuses primarily on humanitarian aid. Right now, Sudan is experiencing a devastating civil war. This war is destroying the country. Many people have been killed or displaced.
The RSF was originally a government-backed militia known as the Janjaweed during the Darfur conflict. It was later formalized into a paramilitary force under the Sudanese government. However, in April 2023, tensions between the SAF and RSF escalated into full-scale war, with both sides vying for control of the country. The RSF has been accused of committing widespread atrocities against civilians, particularly in the Darfur region, including ethnically targeted violence against non-Arab communities. I firmly affirm that the legitimate authority to defend and protect Sudan lies with the internationally recognized government and the national military institutions, led by the President and the Security Council, under the leadership of General Abdel Fattah al-Burhan, Chairman of the Sovereignty Council.
At the same time, I categorically reject the notion that the Rapid Support Forces (RSF) represent a legitimate national army. The RSF is an ethnically driven militia that serves agendas unrepresentative of the Sudanese people and operates in the interest of foreign actors—most notably the United Arab Emirates, which has supported the group through funding and arms. Their actions have deeply fractured Sudan’s unity and gravely threatened the safety and sovereignty of its people.
The responsibility for national defense must remain in the hands of national institutions that represent and protect all Sudanese—regardless of ethnicity, region, or background—not forces driven by sectarian loyalties or acting as proxies for external powers.
(UNMISS)
Jacobsen: When we talk about this war, are the divisions you’re referring to primarily ethnic, religious, or some combination of both?
Hassan: It is primarily ethnic. The RSF has been accused of committing atrocities along ethnic lines, particularly targeting non-Arab groups. They have carried out mass killings, sexual violence, and displacement of civilians in towns and villages. If this were purely a conventional military conflict, we might not be standing here today. However, this war has targeted civilians. Armed fighters have entered homes and killed people based on ethnicity or perceived affiliations. Anyone can be accused—whether they are Islamist, part of the former regime, or have no political ties at all.
Ordinary people, with no involvement, are caught in the violence. Initially, we had no involvement in politics. We focused on humanitarian work. However, after witnessing the scale of suffering, we felt compelled to act and understand the underlying causes. We tried to mediate and open a dialogue. In doing so, we discovered that external actors may also be influencing the situation. There have been credible reports that the United Arab Emirates (UAE) has provided support—either material or political—to the RSF.
The UAE has commercial interests in Sudan, including agriculture, mining, and port access. These relationships complicate the situation further. Sudanese authorities have welcomed foreign investment, but the involvement of foreign powers in this internal conflict is deeply concerning. It appears that outside actors are capitalizing on Sudan’s instability.
We did not expect neighbouring countries—our so-called brothers—to play a role in fueling violence or benefiting from our suffering. Now, we stand with our people, with our institutions—not out of loyalty to any regime, but because we believe it is the only way to protect the population. General Burhan and the SAF have not been accused of the same level of ethnically targeted violence as the RSF. Even among the RSF’s ethnic communities, not all individuals support the violence.
However, the RSF’s actions have included indiscriminate attacks. If you enter certain areas now, you risk being targeted solely for your appearance or identity. That is unacceptable. The war has also had a profound impact on education.
Educated people within the RSF’s ranks have sometimes used their positions to justify or intensify the conflict through racist ideology and the pursuit of power. They want to consolidate control, displace others, and dominate the state.
But if you see them now, they have started to fight each other as well. Even the tribes that were aligned with them are now accusing one another of collaboration. They are accusing each other of betrayal. They have turned on themselves. It has become a truly bloody conflict. I have never seen anything like this. I attempted to translate parts of some videos, but I could not continue—it was too challenging. So brutal. You cannot imagine. It is unimaginable that a human being could do such things. Maybe a machine, yes. However, can a human being cut or kill a person like that?
Jacobsen: You’ve described an immense humanitarian disaster. For Western audiences unfamiliar with the scale of the conflict, can you give us a sense—how many people have been killed or displaced, both inside and outside Sudan?
Hassan: Right now, over 8 million people have been displaced. Eight million. The total population is around 50 million. That is one of the countries. People have either fled the country or left their homes and communities.
(Oxfam America)
Jacobsen: For context, that’s nearly one-eighth of the population of Canada. Let’s turn to the international dimension. You’ve mentioned the UAE’s involvement. What do you believe are the most critical facts that the international public should understand?
Hassan: They support these groups with money and weapons. Also, some neighbouring countries support certain military elements. Because someone from the country, someone who truly feels Sudanese, would not commit atrocities against his people like this. However, the individuals I have seen—many of whom come from the same tribe that stretches from northwest Sudan to Mali. This entire region shares similar customs.
They dress alike and think alike. Moreover, many of them show extreme brutality, especially towards Black Africans. People like my brother, Abdel Jabbar, and his family—when they are seen, they are treated as if they are insects. Just kill him. He has not done anything. Just find him and kill him. Shockingly, they did not even know that people with such hatred lived among us in Sudan.
Jacobsen: What you’re describing—this kind of brutality and dehumanization—echoes patterns we’ve seen in history. In the West, parallels are often drawn with the Nazis tried at Nuremberg, where many lacked any discernible empathy. Do you think the same kind of moral corrosion is at work in Sudan?
Hassan: The core issue here is that the Emirates has misled the leaders at the top. If the Emirates stopped their financial, weapons, and logistical support for this war, the conflict would end within a month—not because everyone would be defeated, but because the fighters would question why they are continuing.
Without external support, especially for these unofficial paramilitary forces committing brutal acts, the war would resolve on its own. There are also people from this tribe who are in Sudan. You can imagine—even in Canada, you would never expect one tribe or group to control all others while everyone else is expected to remain silent. That is not acceptable.
Jacobsen: You mentioned tribal dominance—one ethnic group attempting to impose control across regions. For a North American audience, especially in a country like Canada with its own history of colonialism, how would you explain the lived consequences of that kind of power imbalance?
Hassan: But how do you solve these problems? You solve them through power-sharing, by engaging in dialogue, and by investing in development—especially in regions that have been neglected. Development reduces conflict.
These groups causing problems come primarily from desert regions. Sudan is a vast country. Developing the entire territory, including the desert and areas near the Nile, is challenging. Combine that with limited resources, underdeveloped education systems, and ongoing external interference, and the situation becomes even more complex.
Jacobsen: Beyond the UAE, are there any other foreign governments or regional actors—directly or indirectly—playing a role in fueling the conflict?
Hassan: They have also manipulated Chad. Chad is our neighbour, and we have always believed its people are kind—and many are. However, Chad has also been influenced by financial considerations.
A lot of the logistics for this war—transporting weapons, moving people—have come through Chad into Sudan. Other neighbours, such as Egypt in the north, have stayed out of it. To the east is Ethiopia. They have not intervened either, although historically, our countries have not always had the best relations. Still, as people, Ethiopians have supported us.
When they faced conflict in their own country, they fled to Sudan as refugees. We welcomed them—we had no problem with that. We still have no issue with refugees, but we do take issue with armed groups entering our land to dominate us.
Some of our people are just farmers—straightforward people. They cannot read or write. Some do not even speak Arabic well. However, these invading forces accuse them of being part of the regime.
Jacobsen: It’s a haunting detail: fighters accusing ordinary farmers of being regime loyalists, even when many are illiterate and uninvolved in politics. At the end of the day, most people are just trying to survive. Would you agree?
Hassan: And this is what happened. If they were targeting specific political figures or entities, we could understand that even if they were misusing those targets.
Jacobsen: So if the RSF’s targets were actual regime figures or former political elites, as brutal as that still might be, at least the violence would have some twisted rationale. But that’s not what’s happening, is it?
Hassan: Yes.
Jacobsen: Apart from the Sudanese government and yourself, who else is actively advocating for human rights and peace in this conflict? Are there credible voices or organizations still operating on the ground?
Hassan: Yes. The government is genuinely trying its best. We can see it. Wherever people can escape from these armed groups, they flee to areas controlled by the government military. Not because they believe the military is powerful but because they feel safer there. Otherwise, they would not survive—even if they had done nothing wrong.
They could be killed on the street. It all depends on which soldier is standing in front of them. Some of these fighters even enter people’s home and strip the floors—taking the tiles, the mosaic flooring. It is beautiful. They remove it to bring it back to their areas. The mattresses, the things you sleep on—bed sheets.
They take those, too. It is such a ridiculous obsession. They take refrigerators, fans, and air conditioning units. Their thinking is on an entirely different level. It is not that we oppose them just for the sake of opposition. We oppose them because of what they are doing—because it is inhuman.
Jacobsen: Finally, what else should people in North America know—especially those reading this interview—about what’s urgently needed in Sudan, and what kind of international action might actually make a difference?
Hassan: Peace requires that weapons be removed from the hands of those causing harm. The RSF are the only armed group acting like this in Sudan. If you go to my family’s home—any of the areas—they only have kitchen knives in their houses. Maybe a stick, in case of a disagreement between neighbours. But not weapons. Not weapons meant for killing people or destroying buildings, airports, or banks.
To achieve peace, we need support from the people. Many Sudanese living in the West are trying to help their relatives, attempting to relocate them out of dangerous areas. However, now, when these militias catch people, they demand payment. If they know you have family abroad, they say, “Pay us.” You “have to” pay—sometimes 10,000 francs, or $10,000. If you do not, they will shoot the person.
We need help. We need food. People have no shelter. Moreover, there are also problems with sanctions. For example, I, along with others, attempted to create an organization called Insane Organization—a humanitarian group similar to a charity. However, we were unable to open a bank account here in Switzerland because Sudan is subject to sanctions. However, we are not the government. We want to help the people.
When we asked how we could do that, they told us to work through a Swiss organization. However, we cannot go through them because we do not have formal offices. We send money directly into people’s hands so they can buy food. Sometimes, they create community food centres where they cook all day. Neighbours from all over come to take food and return to their homes.
We support that. In areas where fighting is ongoing, we cover the costs of transporting people out—utilizing cars, drivers, and fuel.
We need the West to take this seriously. There is a history behind this—like what is happening to Palestinians now. It is the same. There is no justification. Anyone who fights, if they have any feelings at all, will recognize that this is wrong. No one should even have to tell him. If you are human, you should know—should I do this much harm to another human being? There is no need.
Thank you.
Jacobsen: Thank you for your time.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Plays
Publication Date (yyyy/mm/dd): Unknown (Before 2008)
A short play
named
Wile Away Hogwash
Written by
Scott Jacobsen
(+)=up in modulation,(-)=down modulation, [ ]=actions,{ }=scene setting,
___=strong projection,<>=stronger projection.
Props: Park Bench, Kitchen table.
(Scene 1)
[{Enter with music (Urban spaceman) in Park setting at SL}
-Young Woman sits on far right of bench writing script as music enters in.
-Old Man with book/or briefcase enters SL in Mid-intro music.
-End music at 37 seconds in.
-Young Woman scribbles out what she wrote and Old Man looks over.
-Young Woman begins writing again only to scribble the words out in Frustration
-Old Man looks over and startles the Young Woman]
Young Woman: “[surprised] What do you want?”
Old Man: “Just viewing the jyst of your, not so jovial jumble”
Young Woman: “ You really interested in my ranting”
Old Man: “I would not wonder if I ignored asking what”
[Young Woman smirks]
Young Woman: “Attempting to write a script(+,gradually) but troubles with starting(-)”
Old Man: “What did you write?”
[Woman looks upon paper then to Old Man, and sighs]
Young Woman: “Quality ideas quit me indefinitely”
Old Man: “You know(+), I could suggest a story, to set your art at a start”
Young Woman: “Tell the tale(+)”
[Fade off SL light]
(Scene 2)
[{Fade light on SR, into a setting of a Kitchen with a Father and Son}
-Father and Son eating.
Father pauses and looks at son distraughtly, as son continues eating}]
Father: “ I feel as irate as you,
Over our lives getting thrown askew,
[short pause]
But we may still get through(-).”
Son: “You act as though| you did not know(-)| what you wrought(-),
Leaving her, when her worry would not(-), money became what you sought,
For her life to get better(-), now the table turns, as it becomes for naught.
[quieter] Please peer into my eyes and sway my thoughts another way,
So I may| keep them from their everyday disarray(-,gradually).”
Father: “I tried| to subside| my pride(-),
For you two I could then provide(+),
Yet not foreseeing| the coming tide(-),
Slowly our ways did slide, and divide,
Our love then knew not where to reside(-).
[Father pauses, sighs and sits by son]
Could you care to see things by my side?”
Son: “Dad don’t dare deal on her downfall,
Upon us both for blame to spread.
You never came for her call.
And your heartless nature I place my dread,
Which seems to me to lead her to the dead.”
Father: “While we wear evermore over who,
Our emphasis ought employ over why.
If we trifle over such things we tend to have no clue.
Then you and I [point, son then you]| seem blind as to why| she chose to <die>.”
[Son pauses, looks father in the eyes and leaves.
-Fade off SR light]
(Scene 3)
[Fade on SL light, Old Young Woman same setting and position]
Young Woman: “Wait, why so sad a start(-)?”
Old Man: “ The best part usually begins at the end
Personally(+), appears as a sort of trend(-, gradually).”
Young Woman: “So you promise a happy part(+)?”
Old Man: “[Jokingly]Depends upon how many times
You tell me to stop telling my tale of rhymes”
Young Woman: “[Friendly laugh] Alright, alright(+)
But how do you continue(+,gradually)from a fight?”
[Old Man pauses]
Old Man: “Lust for that fable seems lost,
Cause, I let| you get| my rhythm tossed.
So setting the story in another time(+)
I will keep those already told
And from the old| renew the mold
Maybe ending in something sublime(+).”
Young Woman: “[Frantic]
Don’t dictate discord in my hectic(+),
[lean more towards pleading]
Do deliver a decisive dialectic.”
Old Man: “[kindly] Okay, okay
Only because you begged on a good day.
[closes his book or briefcase]
Between these brash two
The son left the father to start anew.
The father did not know what to do.
The years went by,
The son began asking why,
He never let that anger die.
The fathers fitness faded(-,gradually),
As he justly felt jaded.
His wounds| he wished| were mended.
Which frequented through and through,
He heralded thoughts long due(+),
Of restoring the life their family knew.
In months to follow the father received a call his way(-).
Speaking to his son(+), who sought sanctuary someday,
Beseeching Betwixt a bounding bond of begat and boy,
Beyond bitter jabs and joining in joy(+).”
[Young Woman finishes writing what he said.]
Young Woman: “[write through, make mark on ‘go‘]…good geared for another go…”
[Old man flicks arm up to reveal watch, for himself to look at]
Old Man: “Ma’am… I must vacate shortly…
[Old Man pauses mid getting up, Young woman touches his arm, begins sitting again]
…yet, If you rely| on my supply| of courtly allegory.
Then the saga can close(-,gradually),
With some carefully calculated prose(-,gradually).”
[Black out for 5 seconds]
(Scene 4)
[{Fade lights on SL at bench}
-Father at same bench
-Father paces back and forth at bench.
-Looks at his watch, tries to calm himself and sits on far right of bench.
-Father tries to find the proper sitting position, yet can’t.
-Finds perfect position(same as Old Man at intro).
-Son enters from SL slowly, they pause and gaze at one another.]
-Father presents SL side of bench with his left hand, son takes time sitting.
-Father and son look straight ahead, son can’t find a comfortable seating position.
-Son looks at and gets into same position as father.
-Father and son look straight ahead]
Father: “ahem”
[Father almost begins talking but son cuts into first sentence]
Son: “So no sound still endures our plight,
Although coming here expecting it might(-,gradually).”
[Pause]
Father: “[astonished] Five years… five years
[sad] Since you first shed tears
Over your mother…[looks away ashamed] my dear(-).”
Son: “To talk of such a tentative time,
Does not constitute any crime,
Shall we then not act like mimes.”
[pause]
Father: “Well… you sure wriggle to the worry…”
[pause]
Son: “Yes… yet, we need not make our memorial a waste,
The plane leaves this place soon, so let us talk with haste.”
Father: “Then may I ask upon my shame(-),
Why you rooted blame(-)| solely on my name?”
Son: “In youth,
I tried for truth.
But impulsive ignorance implied my naïve nature,
Gathering ideas to settle your guilt for me feeling so sure.
Guesses of obscurity| got grasped through my period of immaturity(-,gradually).
You were the intent| for wrath and torment,
I do resent| the descent| and sit here [present seat] on behalf of a need to repent.
We may seem uncouth| but I won’t endure| any more lament| till we reach purity.”
Father: “In our pain, out of frustration,
I apologize| for exercise| of unwise| instruction,
When the main concentration(-)| required manifestation| of consolation(+).
Alas, our last conversation| ended in a realization of trepidation(-,gradually).
Son: “Do you ever often wonder where it instigated?”
[Pause]
Father: “Son(-)… our spark slowed sourly(-),
Even prior to perpetual enmity.”
Son: “Why would you then wait(+) and allow it to get worse?(-,gradually).”
Father: “I lost love and lust for your mother,
As our lives let little of either in.
I went to work out of town to see if I would miss her,
[Son doesn’t look convinced]
[Explaining] To see| if we still had passion enough to miss each other,
But the relationship took a spin| where none of us could win(-,gradually),
Ever after that moment we could not come to concur(-,gradually).”
[Son looks at father with sorrow]
Son: “Both of you misplaced your aims of affection…”
Father: “…and that transferred beyond resurrection.
Where she had sensed tenderness(+,gradually), soon felt anguish(-,gradually)…”
Son: “…To rid herself of the worry(-), she made a wish(-),
To end her life in one swish.
Mother had nothing more to show or bestow…”
Father: “…and now we can know,
on her own, she chose to wobble away her woe by swinging to fro(-,gradually)…”
[Father and Son get up]
Son: “…Yet, my mother…[son smiles] your dear, expected past this, we could grow(+).”
[Father and Son hug]
[Black out for 5 seconds]
(Scene 5)
[{Fade SL light on, same bench Old Man and Young Woman}
-Old Man closes book or briefcase.]
Old Man: “Now no need for the nuisance of forming a fable,
Unless you use untapped potential.”
[Young Woman finishes writing]
Young Woman: “So that settles the seriousness.
I do appreciate your dose of authenticity,
Especially in my distress,
You demonstrated such fine finesse,
Without even a moment of digress.
I did expect a story of simplicity,
But I now possess a success(+)[Young Woman lifts and shows binder].”
Old Man: “Before I Depart, as to| why I helped you|, let me construe.
A Young Woman like yourself seemed like a sweet reminder of someone I knew.”
[Old Man and Young Woman get one last look in each other’s eyes and man walks away.
-As Old Man walks off Young Woman speaks]
Young woman: “Hail to your father for me a Hello(+)”
[-Begin ending 52 seconds of Urban Spaceman
-Young Woman still writes and looks up at audience at the last line of song
-’Here comes the twist, I don’t exist‘
-On ‘Exist’ Black out]
{[End]}
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Bishop Accountability
Publication Date (yyyy/mm/dd): 2025/08/11
Clergy sexual abuse is not confined to any one faith, denomination, or country—it is a global crisis rooted in power, secrecy, and institutional self-preservation. In this conversation, survivors, advocates, clergy, legal scholars, and researchers confront the patterns that allow abuse to persist and the systemic enablers who shield perpetrators from accountability. From the misuse of spiritual authority to the failure of church leadership to act, their testimonies reveal both the depth of the harm and the urgent need for reform. Together, they ask the questions that religious institutions have long avoided—and challenge the structures that have turned sacred spaces into sites of betrayal.
Katherine Archer is the co-founder of Prosopon Healing and a graduate student in Theological Studies, soon to begin a Master’s in Counseling Psychology. Her work lies at the intersection of academic research and nonprofit advocacy, focusing on clergy abuse within the Eastern Orthodox Church. Archer champions policy reform to address adult clergy exploitation, advancing a vision of healing rooted in justice, accountability, and survivor support.
Irene Deschênes, a survivor of clergy sexual abuse, first reported her case to the Diocese of London (Ontario) in 1992. Nearly three decades later—after a Supreme Court of Canada ruling—she reached a civil settlement in 2021. With a background in sociology and a career in social services, Deschênes co-founded Outrage Canada, a national, non-religious coalition demanding accountability from the Roman Catholic Church and justice for victims. Known for asking Canadians, “Where’s the outrage?” she works to prevent further abuse, protect children, and keep survivor voices in the public conversation through media appearances and documentary work.
Amos N. Guiora, J.D., Ph.D., a legal scholar and former IDF officer, has made a career of confronting institutional complicity and promoting bystander accountability. Author of The Crime of Complicity, Armies of Enablers, and The Complicity of Silence, Guiora draws direct lines between Holocaust history and modern abuse cases. His advocacy was instrumental in Utah’s 2021 bystander law, and through the Bystander Initiative, he presses for survivor-centered legal reforms. “All hands on deck,” he insists.
Father Bojan Jovanović, a Serbian Orthodox priest and Secretary of the Union of Christians of Croatia, is recognized for his unflinching critiques of institutional failings within the Church. His book Confession: How We Killed God and his leadership in the Alliance of Christians of Croatia reflect his commitment to ethical reform and moral reckoning. Jovanović calls for transparency and open dialogue as prerequisites for restoring trust in religious life.
Rev. Dr. John C. Lentz Jr. led Forest Hill Presbyterian Church in Cleveland Heights, Ohio, for more than three decades. Known for his passionate preaching and deep commitment to justice, compassion, and community leadership, Lentz retired in 2024 after a distinguished ministry. During his tenure, he inherited and confronted the traumatic legacy of clergy sexual abuse, guiding the congregation through its aftermath.
John Metsopoulos, a former Connecticut state representative and Fairfield’s first selectman, has publicly accused two Greek Orthodox bishops—Metropolitan Athenagoras Aneste (2017–2019) and the late Metropolitan Iakovos Garmatis (1970)—of sexual and psychological abuse, as well as financial misconduct. Now living in Central America, Metsopoulos advocates for institutional accountability and supports fellow survivors through the Survivors Network of those Abused by Priests (SNAP).
Dr. Hermina Nedelescu, a neuroscientist at Scripps Research in San Diego, investigates the brain’s circuitry to better understand the neurobiological roots of abnormal behavior, particularly in the context of trauma and substance use. Her current research examines how sexual trauma is encoded in the brain, with the goal of improving therapeutic strategies for PTSD and addiction comorbidity.
Professor David K. Pooler, Ph.D., LCSW-S, teaches at Baylor University’s Diana R. Garland School of Social Work. Specializing in trauma, abuse, and institutional responses to misconduct, Pooler is a committed advocate for survivors. His research focuses on systemic injustice and ethical accountability within faith-based organizations.
Dorothy Small, a retired registered nurse, has been a vocal survivor advocate with SNAP for decades. Having endured both childhood and adult clergy abuse, she began speaking out long before the #MeToo movement brought wider attention to such experiences. A cancer survivor and grandmother, she now writes about recovery, resilience, and personal freedom, amplifying survivor voices and pressing for institutional reform.
Michelle Stewart is a cult survivor, author, and activist whose memoir Judas Girl: My Father, Four Cults & How I Escaped Them All recounts her harrowing upbringing in extremist religious groups. Now based in Colorado, Stewart advocates for survivors of religious abuse, focusing on the harms of coercive control and religious trauma in children. Through public speaking, education, and support work, she pushes for greater awareness and protection for the vulnerable.
Scott Douglas Jacobsen: Drawing on your experience, conversations, and research, what broad trends and facts have emerged—either definitively or with near-conclusive certainty—in international cases of clergy-related abuse? Which truths, when stated consistently and publicly, are most crucial for reshaping the informational landscape—not only around misconduct in general, but clergy abuse in particular?
Katherine Archer: Clergy abuse has nothing whatsoever to do with sex; rather, it is sexualized violence that, at its root, is about power and control. We are now learning that the majority of clergy abuse survivors may be adult women, but because historically adult abuse has been mislabeled as an “affair,” women do not easily come forward and report their experiences. Many women delay disclosure or never disclose, and this isolation in secret-keeping exacerbates the injury.
Finally, clergy sexual abuse cannot be separated from spiritual abuse. There is significant spiritual injury before or as part of the abuse, and it is inseparable from the clergy abuse. This causes a truly profound double-injury, in that typically a victim-survivor has greater difficulty turning to a Higher Power or to one’s spirituality or religion to heal from a tremendous injury. In this way, it differs from other types of violence, wherein one might decide to turn to a Higher Power to heal. The place of healing is also a place of injury. It is like taking medicine that also feels poisonous.
There is a third, even greater injury when a religious community aligns against a victim-survivor. I would say that in most communities, congregants might understand that a priest exploiting an adult congregant is abusive as a theoretical idea. Still, when it comes to a situation in front of them, they do not view the adult victim that they know as an injured party. It’s common to label the adult victim with a mental illness in a derisive, dismissive way, and this is yet another abuse. If a victim-survivor is experiencing symptoms of what is termed mental illness, perhaps the priest’s actions induced depression, anxiety, or whatever it may be. The victim is not “crazy.” This is ignorant, and it’s unacceptable.
Irene Deschênes: What I have seen, not only from my personal experience, but also with working with other survivors of clergy sexual abuse, is that the church hierarchy’s knee-jerk reaction is to contact their lawyers before doing anything else. One would think a moral institution that purports to offer compassion and care to the most marginalized in society would instead take a pastoral approach to survivors who come forward. Sadly, this happens more often than not. First, the Catholic Church attempts to litigate its way out of dealing with the real issue – care and healing of the victim they created. Don’t get me wrong, most survivors need the monetary compensation that a civil suit might provide to deal with an interrupted work history. However, most victims merely want to hear, “What happened to you was wrong. It should never have happened to you. This is what we’re going to do…and, what do you need from us?” These words were never spoken to any survivor I have worked with in the 33 years that I have been advocating for and with survivors.
Secondly, members of the hierarchy, globally, obfuscate when speaking to their flock, the media, the public, and, more importantly, to survivors that come forward. The Roman Catholic Church have staff and unlimited financial resources. How can survivors’ voices, individually or even collectively, ever be heard with limited to no resources to tell our truths?
Thirdly, the secrecy is mind-boggling. Whether it be with meeting a member of the hierarchy or in litigation, a lot of information is held to the chest. Canon law even speaks of ‘secret files’ that must be maintained. Most survivors are told they are “the only victim,” and there is no way to verify or refute it. The church hierarchy has this information but refuses to release it to the public or even to lawyers or plaintiffs. It’s common knowledge that perpetrators rarely only have one victim; therefore, it’s of great importance that victims know they are not alone and that there have potentially been allegations against a clergy perpetrator.
The seal of the confession is making news in the United States as of late. Roman Catholic priests who learn of a child being abused by a penitent (one confessing to a priest) are not required under canon law to report the abuse. In Canada, everyone is a mandated reporter. Everyone. However, those professionals who work with the marginalized in our communities have a greater obligation to report. Does canon law supersede civil law? The church seems to think so.
Finally, on our website, our values are the extreme opposite of what the church espouses vs. what they do, in my experience.
Dr. Amos Guiora: To fully appreciate clergy abuse requires that we recognize the critical role played by enablers. While attention is generally focused on the perpetrator of the abuse, the role of the person in a position of authority/status who knows or should know of harm to vulnerable individuals demands our attention. That is the individual I define as the enabler. In a series of books and articles, I have argued that the enabler must be held accountable for the harm they caused. It is for this reason that I have engaged with legislators, the media, the broader public, survivors, and thought leaders both in the U.S. and internationally, with the aim of criminalizing enablers by enacting legislation addressing the crime of enabling.
In examining clergy abuse, I have focused on the actor who directly protects the institution, indirectly the perpetrator. Interactions with clergy abuse survivors shed powerful light on the harm caused by the enabler upon recognition that the perpetrator had previously abused and should not have had access to the vulnerable individual.
As I learned when writing two books addressing enablers, Armies of Enablers, and The Complicity of Silence, and a series of law review articles, the impact of the harm caused by enablers was, more often than not, a revelation (the word is not used theologically) to the survivors whose primary focus, for understandable reasons, been on the perpetrators. However, when we would “reverse engineer” the interaction with the perpetrator, the survivor would come to understand that absent the enabler, the abuser would not have been able to commit the heinous crime/s they did.
While I am not a person of faith (I am a secular Jew), I have come to appreciate the powerful role of the Church as an institution and the clergy as an individual in the life of a person of faith. Undoubtedly, in the overwhelming majority of cases, this triangular relationship is positive. Of great significance to the believer, the question before us is what happens when abuse occurs and is reported to faith leaders. THAT (caps intended) is the question that demands our attention; as I have come to learn, in many cases, the report is either not believed or the abuse of clergy is “shuffled” off to another location. Both reactions are devastating for the survivor who was not only physically abused but, no less significantly, emotionally injured.
Understanding the harm caused to them would result in neither punishment of the perpetrator nor acknowledgment of the abuse to which they had been subjected, which often resulted in re-victimization. This is the essence of institutional complicity, whereby (in the faith context), faith leaders make the conscious decision to prioritize the “good name” of the church, thereby casting asunder the survivor for whom, in many cases, the abusive clergy was an individual whom they revered and held in the highest regard.
The all-but instinctual reaction to hunker down, reflective of institutional protection, is oft-repeated, almost akin to a time-tested manual with one clear purpose: protect the institution, consequences to the individual be damned. Criminalizing the enabler is necessary to address institutional complicity that protects the abuser while re-victimizing the survivor and placing in harm’s way individuals who will encounter an abusive clergy in the future. Who is the beneficiary of the act of enabling by those whose primary obligation is to protect the vulnerable?
In a clergy-faith context, failure to address the consequences of the harm caused by the enablers is akin to saying to people of faith: we knowingly abandon you, and no less egregiously, we are consciously placing other vulnerable individuals in harm’s way. That, in a nutshell, is the essence of enabling.
The time to act is now, with the understanding that as the lines are written, an individual who should have been protected is in harm’s way because of enablers who have committed the act of enabling. To address this, we need an “all hands-on deck” approach, inspired by a handwritten letter from a Holocaust survivor who once wrote me, “You give voice to the voiceless.”
Ask any survivor: we do not have the luxury of time; given the numbers and accounts of clergy abuse, addressing the crime of enabling demands our immediate attention.
Fr. Bojan Jovanović: First hard fact: Abuse within religious structures is not a “failure” of individuals, but a result of a hierarchical system that enables complete control, isolation, and impunity for perpetrators. Abuse happened—and continues to happen—precisely because of the power that religious office holds: the unquestioning of authority, manipulation of conscience, and the belief that the institution stands above the law. These are not isolated incidents; they are patterns.
The handling of internal disciplinary processes, without mandatory reporting to the state, has allowed rapists to be transferred from one location to another without any punishment. These “internal proceedings” are nothing more than a smokescreen to evade legal accountability. Every such cover-up is an act of complicity, which, in legal terms, qualifies as aiding and abetting or concealing a criminal offense.
Thousands of victims never got the chance to speak out because they were threatened with spiritual consequences—that they would be excommunicated, that they would “harm the Church,” that they would lose their community. This is institutional intimidation. In many cases, those who tried to report abuse were ridiculed, belittled, and their testimonies discredited.
To this day, in many countries, there is no legal framework that obligates religious officials to report suspected sexual abuse. This puts religious institutions above the law, and this must be dismantled in public discourse. Because an institution that delivers moral sermons while protecting rapists is not a sanctuary—it is an organization that must be held accountable like any other. If not more so.
Rev. Dr. John C. Lentz Jr.: What must be consistently stated in public discourse is the amount of clergy sexual abuse (aka “misconduct”) that continues to occur. Furthermore, it is not just a Roman Catholic issue.
I think it is important to note what denominations have done in the past 20 years or so to confront cases of abuse. For example. I know that in the Presbyterian Church USA, there are now criminal background checks for every hire of pastors, Directors of CE, Music directors, and staff. Sexual misconduct trainings are held for all elected leaders of the congregation, and all who volunteer with children (birth through 18) must have said training. Any allegations against a pastor must be reported to the Presbytery (regional governing authority,) and all allegations must be shared with all other Presbyteries if a job transfer is requested. However, it has not stopped abuse from taking place.
In the PCUSA, pastors are legally mandated to report cases of sexual abuse and misconduct. If a pastor is accused, then the Associate Pastor or Clerk of Session (ordained lay leaders) is legally mandated to report the pastor.
I think that most Protestant denominations have moved in the right direction in the matter of sexual misconduct and abuse in the past two decades. However, enabling and covering up continue. The status and perceived power of the pastor or priest continue to create barriers to reporting and accountability.
John Metsopoulos: It is not the fault of the abused, and it can happen at any age. It is a fallacy that it only happens to the young. The abuser uses many forms of abuse, including physical, sexual, emotional, and financial. They may use others to degrade the victims and increase their power and control over the victims. The abuser starts building up the abused, making them feel special, and then they begin to tear them down. In addition, the abuser attempts to alienate them from family, friends, and persons who might see a change in the behavior of the abused. Once they are isolated, the abused now has no one to trust, and the abuser now has complete control over the victims. The abused feels totally alone emotionally and mentally. The abused is further confused as they may enjoy the physical aspect of the abuse, as the body tends to respond to the abuse.
The abused hunt their victims, and seek out victims for the innocence of a person and their depth of faith. The stronger the faith, the greater the opportunity for the abuser. The abuser seeks out individuals whose family is going through turmoil. The abuser seeks out victims whose families have deep faith and would never believe a member of the clergy would abuse anyone. They make the victims feel that what is normal in their lives is abnormal and only they can bring normalcy. Abuse is a total, all-consuming devastation that leaves them alone and deprived of self-respect.
Dr. Hermina Nedelescu: The first truth is this: accused sexual offenders employed as “clergy” by Church institutions often remain in ministry—unimpeded—unless they are criminally convicted and physically imprisoned. Church administrators routinely go to extraordinary lengths to shield or reassign these individuals, often prioritizing institutional reputation over victim safety. This persistent pattern is exactly why enabling behavior must be criminalized, as law professor Amos Guiora has argued through his extensive work on the “enabler” phenomenon.
There is a noteworthy trend. In the Russian and even in Romanian Orthodox churches in Russia and Romania, sexual perpetrators are held accountable at higher rates than sexual perpetrators in Orthodox churches in the United States. Our preliminary data show that more accused clergy are defrocked or penalized by the Russian Orthodox Church in Russia compared to other jurisdictions.
The second truth is even more grotesque: victims of clergy sexual abuse are frequently blamed for their abuse. Church officials often reverse the roles, casting the victim as the perpetrator and the perpetrator as the misunderstood “man of God.” The immense power differential between clergy and laity suddenly disappears from their moral calculus.
We are talking about a crime—so, lacking any legitimate defense, they default to blaming the victim. I read about a case that involved a 4-year-old child accused of “encouraging” an adult man by wearing his boxer shorts. If defenders can stoop to blaming a toddler, they certainly won’t hesitate to call the abuse of an adult woman an “affair” or something “consensual.” That word—“consensual”—has become a favorite among Church apologists, conveniently ignoring the inherent coercion that comes from spiritual authority. But sexual abuse cloaked in sacraments is still sexual assault, which is a crime. Calling it “consensual” doesn’t make a crime any less criminal.
The third truth is a demographic pattern that should raise immediate red flags: clergy sexual abuse cases often involve victims who are decades younger than their abusers. Many of these clergy are well beyond retirement age, yet inexplicably remain in active ministry—exempt from both moral scrutiny and mandatory rest.
And finally, at a recent academic conference on religion and sexual abuse, we presented findings from our research into hundreds of clergy sexual abuse cases within Orthodox Christian communities. The data is clear: the Orthodox Church has a clergy sexual abuse problem. This is not hearsay. This is research-based.
Among U.S.-based Orthodox jurisdictions, the Greek Orthodox Archdiocese of America stands out for having the highest number of reported sexual misconduct cases in the public domain. Oddly enough, this American jurisdiction answers to a high-ranking official based in Istanbul—who was even honored this year with the Templeton Prize for his climate change advocacy.
I find it deeply troubling that a man can be celebrated while disregarding the suffering of women and children who were, and continue to be, abused by clergy under his spiritual authority. There can be no climate justice without social justice. Yet while victims suffer here at home, ultimate decision-making power remains half a world away, seemingly more invested in liturgical pageantry and accolades than in justice for the abused.
Dr. David Pooler: In public discourse around clergy sexual abuse, we must first name it as a phenomenon that is about the abuse and misuse of power, role, and position of a religious authority. The responsibility for the safety of people in interpersonal relationships is on the professional in a position of power. And this is especially true in relationships where someone with more power represents God.
This religious authority does not have to be a pastor or priest only. It is far more about the way the person has power in any given religious system. Even a volunteer who is given much authority and power can use their position to have sex with someone they support.
When the victim is an adult, we must unequivocally state it is not an “affair” and the person being targeted is not “participating willingly.” We must smash the idea that the victim in adult clergy sexual abuse wants this or should be responsible for stopping it. The harm done to a victim is profound and complex. The reason this is so urgent is that officials and spokespersons within religious systems continue to use the idea that it is an unfortunate case of consenting adults who had an inappropriate relationship. The longer we tolerate a false and misleading narrative like this, the longer clergy sexual abuse can be done with impunity, and the harm done to survivors overlooked or minimized.
Dorothy Small: The firm facts and broad trends—based on my personal experience and on conversations with other survivors of clergy-related abuse, whether as adults or as children—are consistent across international cases: dismissal, disbelief, victim-blaming and shaming, retaliation and ostracism after reporting, loss of faith or religious community, and the protection of clergy perpetrators and institutions over the needs of the abused. Silence is rewarded; speaking out is punished, often for the very reasons I’ve listed.
Victims frequently struggle with the emotional impact of grooming tactics. Trauma bonding formed through intensive grooming creates a powerful attachment, akin to an addictive mood-altering substance on brain chemistry. This bond gives the illusion of being “in love,” fostering an addictive pattern that overrides rational judgment. Pursuit behaviors—chasing after what once felt good—are fueled by intermittent reinforcement, alternating “love-bombing” with withdrawal and emotional coercion. This cycle drives the exploited person to dismiss the pain in search of the next emotional high. The victim often falsely believes their involvement was “consensual,” when in reality it was the result of manipulation, not genuine care or love.
Regardless of age, gender, ethnicity, or culture, human beings tend to respond similarly to such abuse, though specific factors can create unique challenges. For example, males sexually abused by males often experience heightened embarrassment and shame, which can adversely affect sexuality. Adults abused by clergy frequently feel responsible not only for what happened but also carry the guilt and shame projected onto them by their abuser.
Michelle Stewart: While most Eastern Orthodox clergy are not abusers, the hierarchical structure creates an environment in which abuse can flourish. Though the majority of clergy are likely well-intentioned, the system of spiritual authority within the Eastern Orthodox Church often acts as a petri dish for misconduct. Allegations must typically pass through multiple layers of hierarchy, where, in my experience, the benefit of the doubt is more often given to the accused than to the victim.
A well-documented example is the case against my former brother-in-law, Fr. Matthew Williams. Another is St. Innocent’s Academy, where reports of student abuse were ignored or minimized for years. In both cases, the Church’s delayed response not only obscured the misconduct but effectively enabled it.
The Church frequently resists external oversight, minimizing legal accountability. When it does respond to allegations, legal action is often delayed or actively resisted. My first encounter with this came nearly twenty years ago in the case of Christ of the Hills Monastery, when ROCOR (Russian Orthodox Church Outside Russia) vigorously defended monks accused of child sexual abuse—even supplying character witnesses. As the then-spouse of one such witness, I overheard private conversations in which participants acknowledged the allegations could be credible. Yet the institutional response prioritized church sovereignty over victim protection, with statements like “this is a matter for confession” or, more bluntly, “this is none of the legal system’s business.” Similar dynamics are now playing out in the Fr. Matthew Williams case.
Confession and the authority of the spiritual father are often weaponized to silence victims. In Judas Girl, reflecting on my own experiences and broader patterns of abuse—particularly within ROCOR—I wrote: “There is no greater predator than the one who convinces you they have power over your soul.” Those unfamiliar with Eastern Orthodoxy may underestimate the influence of the spiritual father, especially within the sacrament of confession.
While I do not advocate eliminating confession for those who find it spiritually meaningful, it is important to note two critical points: In many states, clergy are mandatory reporters; however, the seal of confession often exempts them. Many Orthodox believers are taught that obedience to one’s spiritual father is essential for salvation—even when that guidance is ethically or spiritually troubling.
In my own case, when I disclosed emotional or spiritual abuse by my husband or clergy during confession, I was rebuked and told I was spiritually deficient for harboring resentment. I was told such matters were not mine to speak of, but rather the abuser’s to confess. This pattern is not unique to me. Several victims I’ve spoken with shared that after disclosing sexual abuse during confession, they were advised not to speak publicly—reinforcing a culture of silence and spiritual coercion.
Jacobsen: What question is the most crucial to ask about clergy-related abuse to you?
Archer: The most urgent question is why all 50 states do not have legislation holding criminally liable clergy persons who misuse their position of trust and authority. A clergyperson is in a position of trust and power relative to their congregant. A doctor or therapist cannot sexualize a relationship with a patient because professional ethics and state boards recognize the power differential and expressly prohibit this behavior. It is known to be abuse. There are no state boards for clergy. Why is it that clergy get a “pass” on ethical standards, when I would argue that there is even more implicit trust and intimacy in a relationship of soul-care?
I view this from the perspective of an Orthodox Christian, with an understanding of the long history of soul-care within Orthodox Christianity; however, the spiritual intimacy between clergyperson and congregant holds within many other faith traditions as well. Orthodox tradition recognizes a long history of psychotherapy, or care of the psyche. This is different from mental health therapy as it is practiced with a superbill and a co-pay, but truly no different ethically if a priest sexually abuses a man or woman who has gone to him for help. It should be criminalized so that a victim-survivor can gain some understanding of the injury, and a priest cannot continue to pastor.
In the absence of this kind of law in every state, many church bodies “investigate” these abuses as though they were affairs. There may be substantial evidence of what we term misconduct, but it is viewed through the lens of it being an “affair.” This is a reprehensible protection of the institution over a human person who has experienced severe injury. Church investigating bodies, which include attorneys and clergy, inflict greater injuries when sexualized violence is mislabeled as an “affair.” As a society, we should demand that all clergy understand this issue– even if religious seminaries are not addressing this subject well enough for clergy to use the correct language.
Deschênes: The hashtag I used on Twitter was #thechurchcantpoliceitself—and that’s exactly what has been happening for a long time. There is no transparency, only secrecy. All matters are handled internally, leaving victims unaware of what discussions take place or what decisions are made. Many survivors are told the offending clergy is no longer serving their community. Yet, in reality, they often remain in place or are quietly transferred to another parish—sometimes across provincial or federal borders—where new victims can be found.
The Roman Catholic Church, as many can attest, has changed little in its thinking or modus operandi. The few changes that do occur happen over a lifetime, not years or decades. The Church should reevaluate how it responds to victims. One member of the hierarchy once said, when told that most victims simply want an apology, “That can’t happen, because then we set ourselves up for litigation.” Survivors who have endured litigation know how arduous, re-traumatizing, and drawn-out the process can be—delaying healing, if healing is even possible.
My question is: why not evolve and change your approach when a victim of sexual assault by one of your members comes forward? Why is litigation the first response? Why protect your “brother” instead of a member of your flock? What do you lose by treating victims with compassion and care?
I believe the secrecy exists to protect the Church’s reputation. It may have worked in the past. But with the internet, survivors can find one another, offer mutual support, and learn—often through the media—about credible allegations against clergy. What is the Church’s real reputation today? Person A: “Our parish priest was charged with sexual assault.” Person B: “Another one? Well, that’s the Catholic Church for you.” That is the reality now. What institution would want that?
Metsopoulos: What is the true number of cases of abuse by clergy? It seems that a true figure does not exist. It is important to get a true number, as it is a lot higher than the churches or their attorneys admit. They do not want to face the problem, as it is a problem that is at the core of the church’s organization. The abusers in the churches are the majority of the institution. The clergy all have incriminating evidence on each other and blackmail each other to silence each othe,r preventing the truth from coming out. To get a true figure would decimate the churches, and it would become apparent that the rot goes all the way to the top.
Also, the legal professionals associated with the churches are not concerned with the truth coming out, but with protecting the church, allowing the abuse to continue.
The attorneys and churches, under the pretext of wanting to end clergy abuse, seek victims to share their traumatic events to bring justice, when in fact they are attempting to cover the tracks of the abusers and discredit the victims of abuse. The goal is not to achieve justice for the victims but to evade the law. The attorneys play both sides against the middle. They are the worst of the legal profession and, in some ways, worse than the abuser, by providing false hope for the abused.
Why are victims afraid to come forward?
The victims are victimized by the church, the public, friends, and family. They feel isolated, empty, and guilty for coming forward. They feel shame and guilt for allowing it to happen and allowing it to continue. They may confuse healthy sexual relations with abuse. In the end, the victim is victimized and left alone.
Nedelescu: The most urgent question is this: Why are church officials who knowingly enable clergy sexual abuse not held criminally liable?
People including Melania Sakoda and Cappy Larson have spent decades cataloging the crimes of abusive clergy within the Orthodox Church (all jurisdictions), and while that work is continuing by Katherine and I, it is no longer enough. A new frontier of accountability must now target the enablers—the bishops, chancellors, general counsels, and senior administrators who receive complaints, suppress evidence, intimidate victims, move or cover for perpetrators, and then dare to call themselves “spiritual leaders,” “protecting the Church,” or seeking “truth.”
These enablers rarely touch the criminal justice system. Why? Because our legal frameworks still treat institutional cowardice and bureaucratic cover-up as unfortunate oversights rather than as deliberate acts that perpetuate harm. And yet, without the enabler, the perpetrator cannot persist. The real scandal is not just the abuse—it’s the system that sustains it.
We must stop pretending these enablers are merely misguided managers. They are collaborators. Their silence, their memos, their settlement clauses—all of it—forms the infrastructure of abuse. And until we criminalize enabling behavior, the Church will continue protecting predators while branding survivors as “unstable,” “sinful,” “temptress,” or “misunderstood.”
The urgent question is no longer “Who abused?” but “Who knew—and did nothing?” And if the answer is a bishop or a synod or a patriarch, the next question must be: When will that enabler be indicted?
Pooler: To further advance the study of justice in clergy-related abuse, the most crucial question to ask is what barriers stand in the way of churches setting up rigorous protocols to prevent abuse from happening and responding well when abuse is discovered or reported? One answer is Clericalism, the invisible force at play that teaches people to trust a spiritual authority and distrust themselves blindly. Religious leaders benefit from this arrangement, and therefore, religious systems appear impervious primarily to outside feedback and seem to struggle to reflect and accurately appraise how well they train leaders, develop useful processes to deal with abuse, and respond to survivors. In my observation, churches are largely ineffectual in addressing these issues and cannot admit it to themselves or others. And truly, one of my most profound questions is “why”? It would seem to me that churches could lead the way and model to society the virtues of kindness, generosity, care, and create robust and thoughtful responses when a leader injures someone in their care. But churches appear to fail at this repeatedly and often. And a second question is, why aren’t churches asking this question for their own sake? The fact that there isn’t a great answer to either of these questions deeply troubles me.
Small: The most urgent question about clergy abuse is this: Why is it still an issue today, given the decades of documented complaints, known victims, and our expanded understanding of the serious, lifelong health consequences? Addiction, for example, is one such consequence, with far-reaching effects. It is a global epidemic, and research has long shown that at the root of addiction often lies complex post-traumatic stress and other severe mental health conditions, frequently stemming from abusive relationships and relational traumas.
In other caregiving professions, abuse has been met with legal consequences—heavy fines, imprisonment, and loss of licenses—effectively removing offenders from positions of trust. Yet in religious institutions, whose reach and influence are vast, the problem persists. This is a public safety crisis of epic proportions. The data clearly show the profound damage such abuse inflicts on mental and physical health. The most powerful institutions have the capacity either to heal and unify, as they were meant to, or to cause lasting harm, as history has shown.
Why, then, is it so difficult for religious institutions to sanction and remove offenders instead of shielding them—often by transferring them to new locations where they can prey on the vulnerable again? The Catholic Church’s global presence, for instance, allows abusers to be relocated to other countries, where they continue to exploit trust. Vulnerability is universal; trust itself makes anyone susceptible. While minors are the most at risk, vulnerability spans all ages.
Why is immediate corrective action so rare when credible accusations arise? At the very least, institutions could remove the accused from active roles and make their names public. By the time a survivor fully recognizes they were abused, decades may have passed. Concealing an abuser’s identity only leaves others at risk. During the grooming phase, a victim may sense something is wrong, but the perpetrator—armed with authority and institutional backing—can manipulate, plant doubt, and gaslight the target into confusion and compliance. This dynamic not only weakens victims but also enables escalating abuse.
Stewart: The most urgent question is: How can external accountability be meaningfully enforced within the Eastern Orthodox Church, particularly among the clergy?
Abuse can occur in any organization and may never be fully eradicated. However, the decisive factor is how institutions—especially those in positions of authority—respond when abuse surfaces. Their response determines whether the organization actively works against abuse or inadvertently becomes a breeding ground for it. In hierarchical systems like Eastern Orthodoxy, abuse is not merely the result of individual misconduct; it is often facilitated—and concealed—by the very structures designed to provide spiritual guidance. The rigid church hierarchy, combined with the protections of confession, can allow perpetrators to avoid legal scrutiny, while internal mechanisms have consistently failed to safeguard victims.
As documented abuse cases accumulate, the Church—and those responsible for holding it accountable—now stand at a critical crossroads. Raising awareness is an essential first step, but the next imperative is to implement enforceable mechanisms of accountability that address and dismantle the systemic enablers of abuse. While some within the Church hierarchy may resist what they perceive as external intrusion, there is, hopefully, a broader majority of clergy and faithful who are willing to support reform. Their participation is not only desirable—it is likely essential to achieving meaningful change.
Jacobsen: Everyone, thank you for taking a little time to discuss this straightforward topic with complex derivatives. I appreciate the courage, forthrightness, and honesty.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Jacobsen’s Jabberwocky (Humanist Association of Toronto)
Publication Date (yyyy/mm/dd): 2019
The basic tenets of humanism, if one wants the elevator pitch, come in compassion, reason, and science. The more in-depth definitions change from generation to generation while represented within the declarations, manifestos, and statements. Some of the declarations, manifestos, and statements exist for organizations while others as a collective representative of a national stance. Humanism, by this multiple standard, becomes non-singular. The questions return home in the queries about the Canadian flavor of humanism, not by necessity an easy question and, in fact, one needing some exploration.
This consideration of humanism as plural implies questions about Canadiana and Canadianisms. Canadianisms are those markers of cultural identity reflected in behaviour – often verbal output – and, mostly, tacit or implicit knowledge with few exceptions, like, “Eh,” or an “ou” sounding as if “oo,” e.g., “Oot” instead of “Out.”
Others with some reflection may include kerfuffle, mickey, keener, Canuck, arse, hoser, and, of course, poutine. But this layering of humanism onto cultures can reflect rarer Canadian sensibilities – Molson muscle (potbelly), back bacon (Canadian bacon), rye and ginger (Canadian whiskey and ginger ale), serviette (paper napkin), and Mountie (member of the Royal Canadian Mounted Police or RCMP).
Canadiana is often represented with the peculiar character of aloneness, being apart, in search of oneself without others, and simply living in the eternal Great Outdoors. An example of this may come in the Idea of North by the prominent Canadian pianist Glenn Gould, best known for playing Bach – and well, of whom Canadians and other nationals find intrigue decades after Gould’s death.
Another may emerge in the equal status of women, the rights of women, or the unique character of women’s stories in a nation about one century into its granting of universal suffrage, where before, the country simply existed only with a particular suffrage for some men. Bearing in mind, of course, Indigenous Canadians, men and women, only acquired the right to vote in 1960, right in the backdoor of the national consciousness and, not surprisingly – probably because of embarrassment, talked about in public as much as one sees the wind.
The Canadiana in literature retains its women’s rights orientation prominently in the Anglo-Canadian realm with Margaret Atwood’s The Handmaid’s Tale. Atwood remarked on the foundations of the Western written word living in the collection of books or the library of ancient texts comprising the Bible, the poetic, literary, and dramatic works of Shakespeare, and European folk tales or myths. But Canadiana also comes in the narratives of the Indigenous, of the prominent Cree author Lee Maracle, who set a national genre on its races.
Some argue Canadian culture is a Christian one. That we are even a Christian nation. By the demographics, Canadians by a large majority self-identify as Christian, especially Roman Catholic Christian. In part, especially with the Bible, this harbours a modicum of truth to it. Although, even on the factor of demographics, Canadian Christians, in some denominations, continue to decline with a stunning rapidity due to death rates – so-called aging out. Unfortunately, the national character statement often comes heaped with an ought, as in, more Canadians ought to kowtow to this sensibility. Or this emerges in a political context, where the values ought to reflect some of the national origin there. However, one may note this only comes in Christian signifiers as needing acknowledgement rather than the litany of crimes done by self-identified Christians, and in the name of Christianity, through the origin story of the country.
Nonetheless, there are the novelties of accents on word and on the titles for things. There is the emphasis on the virtue of solitude. Continually, we see more respect for women’s experiences, narratives and unique take on life, in addition to an incorporation of an Indigenous view – of the original inhabitants and caretakers of the geography and ecosystem. There is the acknowledgement of Christianity, in part, embedded into the cultural fabric representative of manifestations of Canadiana and Canadianisms, too. However, humanism remains both historical and living, nationally and internationally. It lives in the records and in the public consciousness in other words.
The historical context comes from Renaissance Humanism, or perhaps more specific to-geography Italian Humanism, with a foundation in Italy and then growth throughout Europe from the 14th to the 16th centuries. It can be seen in the notion of deep education, or Paideia to the Greeks, or Humanitas to Cicero and reflected in the notion of studia humanitatis during its historical blossoming. Reflected in so many collected Western, and other thinkers, humanism itself tends to exist as a sensibility and to be an emergent trend rather than a distinct philosophical doctrine unto itself. Humanism in the national and international context differs in its definitions. Let’s take a peak, together:
On the international level, the International Humanist and Ethical Union expressed humanism as a democratic and ethical life stance without theism and supernaturalism. Within the regional perspective, the European Humanist Federation views humanism as emphasizing human rights, thus bound implicitly within the Universal Declaration of Human Rights (1948), and the rightness in respect for individual choice and personal responsibility.
At several national levels, The Council of Australian Humanist Societies paints humanism as an ethical life lived without extra-natural and external-to-humanity sources of meaning and ethics. Humanists UK exists within the frame of perspective on the absence of an afterlife, morals from care and concerns as the nature of human beings, and science and naturalism and a process and lens for knowledge about the world. The
Humanist Association of Ireland takes humanism as a combination of reason and compassion, harking back to the original point.
The Indian Humanist Association examines humanism within the contextualization of an ethic grounded in human perceptions and abilities, a scientific attitude, and an emphasis on communal harmony and social reform. Humanistisch Verbond/Humanistic Association Netherlands partakes of living together humanism with thinking for yourself as its centrality.
Romanian Secular-Humanist Association considers humanism as an ethic while also promoting critical thinking, scientific methodology, and the separation of church and state. New Zealand Humanists, succinctly states reason, science, and secularism as its basis. Humanist Society Scotland looks for a secular state in Scotland and the abolition of the privileges for the religious.
Humanist Society Singapore considers naturalism and non-theism as foundational, as well as emphasizing rights and responsibilities of individual human beings. The Swedish Humanist Association works within a humanistic frame of reason, compassion, and accountability. American Humanist Association thinks humanism comprises reason, compassion, and experience. Then, to the home turf, we can note Humanist Canada with reason and science to know the natural world, and dignity and compassion to live in the interpersonal one.
Even closer to home than the lawn, the Humanist Association of Toronto’s constitution speaks to humanism as freedom of enquiry and the use of reason, an emphasis on human creativity and fallibility, and a natural world linked with a human-based and oriented ethics. The commonality of the history represents the bubbly trend. Humanism over time and geography emerges and then dissipates, as per the examples before.
A humanistic philosopher, ethical visionary, or community emerges and then fades away, but leaves a trace. This happens continually in the world thought record. This is a bubbling. Of course, as we all know, bubbles pop; hence, the emergence and then dissipation of them. The sensibilities across organizations, whether international, regional, national, or for a city, exhibit philosophical consistency while retaining open questions. As noted at the outset, this reflects the innumerable documents on offer.
These can include the Humanist Manifesto I (1933), Amsterdam Declaration (1952), Humanist Manifesto II (1973), A Secular Humanist Declaration (1980), A Declaration of Interdependence (1988), Humanism: Why, What, and What For, In 882 Words (1996), IHEU Minimum Statement on Humanism (1996), Humanist Manifesto 2000: A Call For A New Planetary Humanism, The Promise of Manifesto 2000, Amsterdam Declaration (2002), Humanist Manifesto III/Humanism and Its Aspirations (2003), Manifeste pour un humanisme contemporain/Manifesto for a contemporary humanism (2012), and so on.
Certainly, more will become entertained into the future, in replicated or adapted format relevant for the time. The inherent incompleteness of systems in logical structure lead to some revelations about humanism’s emphasis on science linked to its ethic. It may remain eternally incomplete to retain its consistency’ by implication, dogmatic systems, of which assume completeness, become inconsistent in structure, haven’t we noticed. Something that defines science is indefinite discovery; thus, humanism, with science included in itself, as an inevitable ethical and logical complement of this incompleteness.
Therein lies the insight to the question, “What is Canadian Humanism?” Through reflections on the state of Canadiana and Canadianisms, and humanism the world over, humanism, in its ethics and its scientific perspective, becomes inherently incomplete but self-consistent. It is this way via logical necessity. Its – humanism’s – fundamentals remain the same while its flavor per culture changes. The basic facts of the world inform the ethics and the type of culture brings the different manifestations of humanism. The peculiarities of humanisms derivations simply reflect higher-order incorporations of the surrounding culture. Nonetheless, it retains its core principles of reason, compassion, and science.
Canadian humanism, as with all humanisms, exists as more question than answer, where the title gives the game away. The answer is in the question: what is Canadian Humanism? Canadian humanism is about compassion, reason, and science, but also about the surface presentations of a people: beaver hats, maple syrup, and double double Tim Horton’s coffees.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Survivors Network of those Abused by Priests
Publication Date (yyyy/mm/dd): 2025/07/07
Rev. Dr. John C. Lentz Jr. served over 30 years as Lead Pastor of Forest Hill Presbyterian Church in Cleveland Heights, Ohio. Known for passionate preaching, community leadership, and a commitment to justice and compassion, he profoundly shaped the Church’s mission before retiring in 2024 after a celebrated ministry. Lentz reflects on his 30-year tenure at Forest Hill Presbyterian Church, where he inherited the traumatic legacy of sexual abuse by a former associate pastor. Lentz details the Church’s response—early efforts at acknowledgment, limited legal options, and survivor support—highlighting the structural weaknesses in denominational accountability. He explores systemic patterns of abuse across denominations, including the role of clerical authority, enabling networks, and institutional cover-ups. Drawing from neuroscience, psychology, and theology, Lentz emphasizes the importance of independent investigations, seminary reform, and third-party oversight. He warns against simplistic narratives that scapegoat Catholicism alone and calls for nuanced, data-driven reform efforts across religious institutions. He discussed how virtues like compassion and forgiveness, without accountability, can become vulnerabilities. Both advocate for cultural and institutional reforms rooted in moral clarity, survivor support, and transparent justice processes. The dialogue ultimately calls for partnership—not polarization—in addressing clergy abuse.
Scott Douglas Jacobsen: So, you are a former pastor at Forest Hill Presbyterian Church. What is the story there? We can use that as a context for a broader conversation about a wider phenomenon.
Rev. Dr. John Lentz: Yes. I served as pastor at Forest Hill Church for thirty years, from 1994 to 2024. During my final interview before being offered the position, the search committee told me something they felt I needed to know. They said, “John, we need to tell you this because it might affect your decision to come here.” They explained that a previous associate pastor had been involved in the sexual abuse of youth in the congregation.
That wasn’t comforting to hear. Here is what I learned so from personal knowledge: In 1977, Reverend Dale Small became the associate pastor at Forest Hill Church. He came from another congregation in the Detroit area of Michigan. His primary responsibilities were overseeing the confirmation program and leading retreat and camping ministries. He served in that role until 1981.
Afterward, he retired and was granted the honorary title of pastor emeritus. He moved to North Carolina following his retirement. In 1984, he organized a reunion-style camping trip for former youth members of Forest Hill Church in North Carolina. During that event, one former youth participant—by then in his twenties—experienced a resurgence of traumatic memories related to prior abuse. He left the trip and returned home.
Later that year, he and his parents sent a letter to the Church’s governing body (the session) reporting that Dale Small had sexually abused him. The letter also mentioned other possible victims, although it is unclear how many individuals were named or how those claims were verified.
When I joined the Church in 1994, ten years after that disclosure, I learned that the session at the time had responded by engaging a consultant—though I do not know their name—to assess what actions should be taken to support the congregation, particularly its youth. They also reportedly sent letters to families whose children had been part of the youth group or confirmation classes during that period, asking whether anything inappropriate had occurred.
It was reported that at least half a dozen boys came forward, identifying themselves as victims of abuse. Many of these boys came from homes where the father was absent or where the family structure had been disrupted. All of the reported victims were male.
Even years later, I encountered the impact of this traumatic history. One individual told me he had been abused not directly by Reverend Small but by someone who had themselves been abused and possibly groomed by Small. I also became close to someone a few years younger than me who eventually disclosed that he had been one of the victims. He confided in me and described the abuse in detail.
His account matched what is now known to be common patterns in clergy abuse cases: identifying vulnerable boys, assuming the role of a surrogate father figure, using pastoral authority to gain trust, showing excessive attention, and initiating inappropriate physical contact during church retreats—starting with massages and escalating to sexual abuse.
As more stories emerged, it was essential to support survivors in any way I could. I recall one conversation with a survivor in which I said, “Whatever you need, I will help. Let’s pursue justice if that’s what you want.” By that time, Reverend Small had passed away so that any legal recourse would have been limited. Still, the priority was to provide acknowledgment, support, and whatever healing was possible.
There was also a statute of limitations, and unfortunately, it was heartbreaking. The abuse survivor did not want to proceed. He still had such mixed and conflicted emotions about this man—someone he said he loved and who, he believed, loved him. You can imagine the emotional complexity and heartbreak that comes with hearing something like that.
Then Dale Small died, so pursuing anything in a legal sense became moot. I did ensure, however, that he was no longer listed as pastor emeritus. I also informed our local presbytery, which removed Dale Small from the rolls as a retired and honourably retired pastor.
I have probably left out many details, but that’s the general account. That part is fact—that is what I know to be true. What lies in the murkier areas—and this is what makes it so difficult—is that there were some alleged incidents of misconduct at Dale Small’s previous Church in Michigan. Now, my predecessor—whom I overall have great respect for and who was a prominent leader in this community—knew Dale Small personally. He was the one who called and invited him to serve at Forest Hill Church.
I cannot say with any degree of certainty, and I have no evidence, that he knew of the abuse or that he was abused. But, from what I understand, he may have been a classic enabler.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Bishop Accountability
Publication Date (yyyy/mm/dd): 2025/05/22
Today, I’m joined by Katherine Archer, Father Bojan Jovanović, Dr. Hermina Nedelescu, and Dorothy Small for a wide-ranging discussion on clergy abuse—its psychological toll, institutional roots, and pathways to reform.
Katherine Archer is the co-founder of Prosopon Healing and a graduate student in Theological Studies. She will begin a Master’s in Counseling Psychology in the fall. Her work focuses on clergy abuse within the Eastern Orthodox Church, blending academic research with nonprofit advocacy. Archer champions policy reform addressing adult clergy exploitation, advancing a vision of healing grounded in justice, accountability, and survivor support.
Father Bojan Jovanović, a Serbian Orthodox priest and Secretary of the Union of Christians of Croatia is known for his searing critiques of institutional failings within the Church. His book Confession: How We Killed God and his work with the Alliance of Christians of Croatia underscore a commitment to ethical reform and moral reckoning. Jovanović advocates for transparency and internal dialogue as essential steps toward restoring trust in religious life.
Dr. Hermina Nedelescu is a neuroscientist at Scripps Research in San Diego whose research probes the neurobiological underpinnings of human behavior, particularly in the context of substance use and trauma. Her current work explores how trauma, including sexual abuse, is encoded in the brain’s circuitry and how community-based interventions can address PTSD and addiction in survivors of clergy abuse.
Dorothy Small is a retired registered nurse and longtime survivor advocate with SNAP. A survivor of both childhood and adult clergy abuse, Small began speaking out long before the #MeToo movement gave such voices a broader platform. A cancer survivor and grandmother, she now writes about recovery, resilience, and personal freedom, amplifying the strength of survivors and the urgency of institutional accountability.
Scott Douglas Jacobsen: In 2024, journalists faced unprecedented threats, with at least 124 killed—the highest number recorded to date—though some sources report 122. The violence in Gaza accounted for a significant share of these deaths. Beyond physical danger, journalists today confront a host of pressures: online harassment, legal intimidation, surveillance, the erosion of press freedoms, and increasing self-censorship. I’ve experienced several of these realities myself. That is the nature of this work.
Each of you here has encountered similar challenges through very different lenses: as a distinguished member of the Serbian Orthodox clergy, a young adult woman within the Orthodox community, a Catholic youth, and a neuroscientist. These identities frame the most critical points of contact within each of your narratives. You all chose to speak out—something most people never do. So let me ask: Once someone breaks that silence and becomes outspoken—whether about their own experience or on behalf of others—what happens? What shifts and consequences follow when the truth is no longer kept quiet?
Katherine Archer: When I was 21, I came forward and reported a clergyperson for what I experienced as a violation of trust and an abuse of pastoral authority. If I had to choose one word to describe how I felt in the aftermath, it would be annihilation. The Orthodox Church upholds the use of icons in worship and annually celebrates the Triumph of Orthodoxy–a commemoration of the end of iconoclasm, or the historical period when people smashed and destroyed icons.
I have often felt a deep dissonance between the reverence given to painted wood as the representation of the human person and my own experience, as a living person, coming forward with a painful and vulnerable account of harm involving a priest. Over the years, I have spoken with many survivors who shared similar feelings after trying to report experiences of abuse within Orthodox Christian communities—whether through conversations with fellow parishioners, clergy, or through official channels.
It is a beautiful and moving tradition to process around the church holding icons on that particular Sunday in Lent. Yet it is profoundly more difficult to carry the weight of someone’s story, confront painful realities, and respond compassionately to a living human reporting such things.
Father Bojan Jovanović: When I first spoke the truth, my truth experienced a paradox: liberation and humiliation in the same breath. I talked about the attempted sexual abuse I survived within the Serbian Orthodox Church and about an even more harrowing reality — the knowledge that a child had been raped and murdered in a monastery. The facts were clear, but the world I spoke them into could not receive them.
Instead of being a space of light and confession of sin, the Church became a prison of denial. Some immediately tried to silence my voice, to “protect the Church,” as if the truth were the threat and not the crime. Others looked at me with discomfort, as if I were the one disrupting the order. Theologically, I felt like a prophet bringing truth, only to be met with stones. Psychologically, it was only the beginning of confronting the deep trauma I had suppressed and wrapped in silence for years.
Hermina Nedelescu: I received supportive responses from most individuals and institutions. In contrast, the response I experienced from the Greek Orthodox Church of America was, in my view, deeply disappointing and lacking in basic compassion. From my experience, their response felt—and continues to feel—fundamentally inhumane.
Dorothy Small: Reporting the sexual assault by my grandfather, just shy of age six, resulted in a slap across the cheek by my grandmother and a swear in French. Ultimately, it resulted in no further abuse by my grandfather. However, almost a year later, living under the same roof as the predator, my grandmother brought me to a Catholic orphanage to be adopted. At the last minute, I was adopted by an aunt and uncle. They were abusive. I feared them. But they were familiar. I feared the orphanage far more. It was unknown. Plus, I feared nuns.
Reporting the schoolteacher helped to stop the harassment my best friend was receiving. It also caused me to be blamed and scorned by my parents. I only had one friend who stood beside me. Ultimately, I ended up moving across the country to escape a small town and the state where I lived. I could not recover from the emotional consequences of living in that state. It took about three or four years for the emotional pain to ease. My parents contacted the principal of the school, mandating that the teacher had until evening to reveal what he did with me to his wife, or my adoptive father would pay him a visit to his home. He had to tell his wife.
Reporting the priest led to a massive fallout. On a work visa from a foreign country, he was pulled from the ministry in the diocese here and remanded to his bishop, where he returned to active ministry. I was banned by the pastor of the Church from all ministry for reporting him. If I had not, I could have continued ministry even though they knew what happened. Silence would have been rewarded. I lost a few close friends due to the publicity of the lawsuit and their discomfort being associated with me. I feared retaliation beyond being shunned, ostracized, and ridiculed, which led to my retreating at home for six weeks, afraid to leave. Some told me that I was hated and accused of seducing the priest.
Once loved and accepted by my church community, I fell sharply from grace. There was also a backlash from my adult son. I ended up walking away from the community that was like a family. It caused marked spiritual confusion and distress for well over five years.
Jacobsen: How were people helpful in this coming-out experience?
Archer: The community of survivors and advocates is incredible. I have come to know some incredibly fierce, strong, and benevolent people. I am moved by people like law professor Amos Guiora and some of the attorneys we have spoken to, who are empathic but knowledgeable and have a fierce resolve to help survivors see justice.
I am excited about the community I will join in the fall to start working towards my Master’s in Counselling Psychology, with professors willing to engage with complex ideas and not turn to binary thinking or platitudes. I do not think a person needs a vast community, but since we are wired to connect with others, some community is necessary for healing. It can be a community of another person, holding a story with respect and tenderness and unwilling to inflict further harm. That is a true “triumph over iconoclasm,” by the way.
Jovanović: Individuals — not institutions, not the majority, but individuals — became lighthouses in my night. These people did not demand proof but listened to my heart. Psychologists, friends, and a few believers who truly understood Christ’s message of love and justice — helped me rediscover my humanity. Their support was not in words, but in the silence where I could cry without shame.
From a theological perspective, it was through these people that God drew near to me. Paradoxically, it was only after I left the institution that called itself His house that I felt God’s presence in my pain. Through them, I understood that faith is not unquestioning loyalty to an institution, but the courage to break with evil in the name of truth, even when that evil is draped in robes.
Nedelescu: Colleagues, mentors, and even strangers responded with empathy and moral clarity, affirming that speaking out was valid and necessary. Some institutions took immediate steps to understand what happened and offered to help in any way possible, whether through documentation, emotional support, or a safe space to be heard. Those responses reminded me that despite my suffering, individuals and institutions are committed to accountability, dignity, and survivor support.
In contrast, the only institution that responded in a reactionary and, in my view, deeply disappointing manner was the Greek Orthodox Church of America. That response had a severe emotional impact on me and compounded the trauma.
Small: With my grandfather, I suppose that although initially, it met with a shocked reaction from my grandmother, there was no further incident the remainder of the time I stayed with them. The positive thing about the schoolteacher was the response I received from the superintendent. I expected to be chastised. Instead, he listened as I berated myself. He interrupted and told me never to speak harshly and negatively about myself again. I was just talking about myself and the way I was spoken to at home. The teacher, however, only received a verbal warning. He did not lose his position.
With the priest, the victim advocate for the diocese was very kind and supportive. One woman from my parish ended up standing beside me throughout everything, even though she did not understand anything about dealing with someone with so much trauma and symptoms, as well as clergy abuse of adults.
After the lawsuit was mediated, I found a spiritual director ed, who became a strong support person. The lawyer I retained was phenomenal. He had a degree in clinical psychology as well as in law. I also contacted SNAP, which is a nonprofit organization for those abused by clergy. I also had a therapist initially, but she did not understand the complex nature of clergy abuse. I ended therapy.
Jacobsen: How were people unhelpful in this coming-out experience?
Archer: People who will not access a body of knowledge on trauma, consent, or abuse, including spiritual abuse, have said atrocious things to me over the years. I was abused by a man starting when I was 14, so I have been in this space of being a “survivor” (and actually, I do not always like that word) for a long time. However, over time, with healing, ignorant words feel like tiny ant bites as I move towards the people committed to modeling authenticity in their lives and growing and learning.
When people say atrocious things, I think, “Thank you for showing me who you are so I can move far away from you.” So, the unhelpful people have ultimately been helpful, after all, in allowing me to disconnect and attach to healthier people and communities. There are healthy communities; we do not have to feel stuck in sick communities.
Jovanović: The unhelpfulness of people was most deeply expressed in their silence. It was not just the words of denial — the quiet distance, the turning away, that wounded me the most. Some even tried to convince me I had misunderstood what had happened, that “people like that do not exist in the Church,” as if I had imagined my trauma.
The abuser did not inflict the most significant pain, but by those who knew, suspected, or heard, and did nothing. Their theological passivity, their silence in the name of “peace” and “God’s order,” is what spiritually broke me the most. They failed to see Christ in me as the wounded one. They trusted those in vestments more than the truth of a broken soul. Moreover, that, in my most profound conviction, is the greatest betrayal of faith.
Nedelescu: How the Greek Orthodox Church of America has responded has, in my view, been profoundly unhelpful—and continues to be. Rather than expressing empathy or taking responsibility, I experienced their response as involving victim-blaming, narrative distortion, and a general attitude that felt fundamentally inhumane. From my perspective, their actions appear more focused on protecting the institution than on acknowledging the harm I experienced at the hands of one of their high-ranking employees.
That kind of ongoing institutional response doesn’t just fail survivors—it intensifies the harm and reinforces the very silence we are trying to break. It is profoundly disheartening to witness such reactionary and defensive behavior from individuals in positions of authority who, in my view, knew—or should have known—that serious harm had occurred and failed to act to mitigate it.
This aligns with what Professor Amos Guiora, a leading expert on sexual assault and enabling behavior, defines as the “enabling phenomenon.” As he writes, an enabler is “an individual able to reasonably know another individual has been harmed and/or is likely to be harmed yet fails to act to minimize the harm to that individual.”
Finally, the words of Diane Langberg resonate with me: “Systems that cover up abuse through deception, coercion, or abuse of power mimic the perpetrator and revictimize the victim. Tragically, many lives have been sacrificed on the altar of secrecy for the sake of the church or the mission.”
Small: The comments made by those who just did not understand the abuse of adults by clergy were tough. My grandmother struck my face with an open hand. My grandfather threatened me after the assault that if I told, he would tell everyone I was lying and I would get into trouble. No one would believe me.
Much is the same when I reported the priest as an adult. Many stood beside him and turned away from me. I think just the fundamental lack of knowledge and understanding, as well as the impact on their religious practice, made it more complicated than if what happened were with a stranger or anyone but a priest as far as the school teacher admitting to my parents, who discovered evidence in my room, that the teacher caused me to hear some of the most horrific things any person who calls himself a father should ever say to any teenager.
His words took deep root. He was a sadistic bully who left a lifetime of damage in his wake. The consequences of being raised by the aunt and uncle, as well as devastating early childhood loss, left me vulnerable to subsequent abuse, culminating in what transpired with the priest at age sixty.
Jacobsen: Thank you all for continuing to break new ground by offering distinct perspectives on this less-discussed darkness in the community ecosphere around abuse.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Bishop Accountability
Publication Date (yyyy/mm/dd): 2024/06/09
As allegations of clergy sexual misconduct mount up, even resulting in churches being closed down, #ChurchToo survivors and advocate organizations call on the government to criminalize adult clergy sexual abuse.
As allegations of clergy sexual misconduct mount up, even resulting in churches being closed down, #ChurchToo survivors and advocate organizations call on the government to criminalize adult clergy sexual abuse in alignment with the Southern Baptist Convention’s 2022 resolution. However, a recent bill in CA to criminalize adult clergy sexual abuse, similar to laws in 13 states and D.C., failed to leave the Public Safety committee under questionable circumstances, and survivors are calling on Governor Gavin Newsom to investigate.
In an urgent appeal to Governor Gavin Newsom, survivors and advocates of the #MeToo/ #ChurchToo movement are calling for immediate action regarding California Senate Bill 894 (SB 894), titled “Sexual Exploitation by a Member of Clergy.” The bill was presented to the Senate Public Safety Committee on April 16, 2024, but did not advance out of committee.
Expressing deep concern over what they describe as undemocratic proceedings surrounding the bill, survivors have requested a meeting with the Office of the Governor to address critical issues before the impending deadline at the end of this month. A copy of the letter from survivors to the California governor is attached below.
SB 894 seeks to align California law with 13 other states and the District of Columbia by establishing criminal consequences for clergy members who sexually exploit adult congregants. The bill addresses the power imbalances inherent in such relationships, similar to existing laws governing relationships between therapists or doctors and their patients.
In June 2022, the Southern Baptist Convention, the largest denomination in the nation, passed a resolution committing to endorse measures like SB 894 aimed at criminalizing adult clergy sexual abuse. This resolution reflects the denomination’s acknowledgment of a persistent issue of clergy sexual abuse, which survivors attribute to repeated failures in addressing it.
Key concerns raised by survivors and advocates include:
- Missing Position Letters: The Public Safety Committee disregarded numerous support letters submitted through the California Legislature Portal during its analysis of SB 894 (see the attached bill analysis). Despite evidence of substantial support, the omission of these letters from consideration undermines the democratic process and impedes lawmakers’ understanding of the bill’s importance.
- Disrespectful Behavior During Hearings: During the Public Safety Committee hearing on April 16, 2024, committee members were observed displaying disrespectful body language while survivors shared their testimonies. Senator Aisha Wahab’s actions, including applying makeup during a survivor’s testimony, have been particularly criticized as disrespectful. Watch the Senate Public Safety Committee address SB 894 (0:01-22:00).
- Personal Animosity Influencing Proceedings: Survivors say that personal animosity between senators has unfairly influenced the handling of SB 894. This bias has compromised the bill’s chances of receiving a fair hearing and undermines efforts to address clergy sexual abuse effectively.
On Twitter (X), some survivors voiced their concerns directly to Aisha Wahab, highlighting that her conduct during the committee hearing could potentially bolster support for her recall from elected office. The movement to recall Aisha Wahab, a Democratic Party member representing District 10 in the California State Senate, gained approval for circulation by the secretary of state’s office on December 15, 2023. According to RecallWahab.com, supporters of the recall say Sen. Wahab “favors criminals.” According to Ballotpedia.org, supporters of the recall have a window of 160 days, until May 23, 2024, to gather the 42,802 signatures necessary to trigger a recall election.
#ChurchToo survivors stress that clergy sexual abuse and exploitation disproportionately affect women and underline the urgent need for legislative action to protect congregants and hold perpetrators accountable. They emphasize that while other professionals would face severe consequences for similar actions, clergy members often evade accountability.
In a joint statement (attached), survivors and advocates express their belief that Governor Newsom’s intervention can help ensure SB 894 becomes law and makes a significant difference in safeguarding Californians from sexual predators exploiting positions of authority within religious institutions.
SB 894 “Sexual Exploitation by a Member of Clergy” is supported by numerous organizations, such as the Baylor University Diana R. Garland School of Social Work, known for its extensive research of adult clergy sexual abuse, SNAP (Survivors Network of those Abused by Priests), Mennonite Abuse Prevention, and The Hope of Survivors (THOS), known for supporting survivors of adult clergy sexual abuse, and human trafficking organizations such as Human Trafficking Legal Network and Freedom and Fashion.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/06/23
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 atheistmovement through her involvement with Minnesota Atheists,The Moral Atheist,National Organization of Women, andwroteCulture 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.
Following is the second half of an interview of Ms. Castle by Scott Douglas Jacobsen. 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 womens rights, you earlier described the victory for womens 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 partys 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 Sangers characterhave been launched to indirectly take down abortion activists and clinics, and argueagainst such rights for women. What can best protect abortion access and Sangers legacy and work?
Alena Castle:The attacks on Sanger amount to alternative facts and seriously distorted history. Womens 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 viewshave been deliberately misconstruedregarding their intent when in fact they were intended to save womens lives and help ensure a better life for the babies they gave birth to. Today the anti-abortionists arestill making upfake 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 Sangers 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 womens rights and the rights of the nonreligious. You cant 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 rights political agendaon 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 familys 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 babys heartbeat is detected at a foetal age of a few weeks. They dont 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 Luthers 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, its 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 withwomens lives under attackagain.
This post was originally published at conatusnews.com and is republished here with permission from the author.
Do you want to be part of creating a kinder, more inclusive society?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/07/17
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 in the atheistmovement through her involvement with Minnesota Atheists, The Moral Atheist,National Organization for Women, andwrote Culture Wars: The Threat to Your Family and Your Freedom (2013). She has a lifetime of knowledge and activist experience, explored and crystallized in an educational series. The first part of this series can be found here Session 1and Session 2.
Scott Douglas Jacobsen: Even with groups such as NARAL, NOW, and Planned Parenthood, the onslaught against womens rights, reproductive rights and so on, continue to take place. The most vulnerable poor and minority women tend to be the main victims, and so their children and the associated families and so communities. In a sequence, I see attacks on womens reproductive rights as attacks on women, children, so families, and so communities, and therefore ordinary American citizens. What can be some buffers, or defenses, against these direct attacks on the new media and communications technologies, e.g. to educate and inoculate new generations?
Marie Alena Castle:
Jacobsen: Who are the unknown womens rights heroes, men and women, that people should more into to self-educate?
Castle:They are the people who work at abortion clinics. They all have stories to tell. One of my friends managed a clinic and she was constantly threatened with violence and pickets at her house. I went there a few times to help in case the picketers got violent. One August I suggested she hook up her garden hose to a bottle of sugar water and set it to spray on the picketers and attract hordes of hornets. She wouldnt do it but I would have. The leader of the picketers was the local fire department chief (with expert knowledge of how to set her house on fire). She wanted to move but dared not for fear the fire chief would send a potential buyer to case the house for fire-setting purposes. She needed some carpentry done but feared getting someone she didnt know who would have a violent anti-abortion agenda. I got an atheist carpenter friend for her who was reliably safe.
Jacobsen: Once the shoe bites, people then become active, politically and socially, typically. These people can rise and protest in an organized and constructive way. Do you think this era of yes, alternative facts, but at the same time mass accessibility of information can hasten people realizing their shoe is being bitten, even when they werent aware before?
Castle:Lotsa luck on this. Most people really do assume that, as child bearers, women really are something of a public utility and in need of regulation. Why else would there be any discussion about how Roe v. Wade should be interpreted? What we need are new court challenges to Roe v. Wade that say it should be repealed and replaced with a ruling that says abortion is a medical matter to be handled by a woman and her doctor and is not the governments business. Lets have a major public discussion about womens bodily autonomy and why their bodies need government oversight.
(While Im at it, let me note that I am also opposed to men being drafted into the military. The government does not own their bodies any more than it owns womens bodies. You get men to voluntarily agree to kill people and you get women to voluntarily agree to give birth or you do without.)
Jacobsen: For centuries, and now with mild pushback over decades, the religiously-based, often, bigotry and chauvinism against women, and ethnic and sexual minorities is more in the open, and so more possible to change. Because people know about it, and cant deny it. And when and if they do, the reasons seem paper thin and comical, at times. What expedites this process of everyone, finally, earning that coveted equality?
Castle:The mild pushback has come because more people are losing interest in religion, and religion has always been the driver of bigotry and prejudice. The loss of interest has come from Internet sources that expose the absurdities and failings of religion.
To expedite the process you change the laws. You change the laws by organizing for and electing legislators who support civil rights. Then you elect a President who will appoint judges who support those rights. Nothing changes if the laws dont change. The laws helped bring civil rights to the South because it gave pro-civil rights citizens the protection they needed to treat people with respect. We started getting civil rights by public agitation that led to legislation that led to court review and rulings that did or did not affirm those rights. One exception: We got women covered by the Civil Rights Act when sex was introduced into the language in the expectation that it would be seen as such a joke that the Act would be voted down, but it passed.
To get women out of the public utility category, we need to get the Equal Rights Amendment passed. That failed the first time precisely because opponents said it would give women the right to have abortions. What isabout abortion that sets some people off so violently? None of them show any real practical interest in born babies. Why this obsession with controlling women? Something about species survival? So many men with so many zillions of sperm and frustrated by womens limited ability to accommodate all that paternal potential? Who knows?
The only thing holding up equal rights for all is the Catholic and Protestant fundamentalist religions (and maybe also misogynistic Islam but we have to see how that immigrant population votes after being exposed to the relatively civilizing effect of living here). Its always those religions that protest against womens rights, gay rights, and that so ferociously supported slavery.
Jacobsen: Thank you for your time, Marie.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/07/20
Angelos Sofocleous is a friend and colleague. We write together a decent amount. I asked about an interview for an ebook, where we would discuss his background. I wanted to diversify the content of the e-book, free one, with not only the articles written with friends and colleagues but also interviews with the writers themselves. Here is Angelos.
Scott Douglas Jacobsen:To begin, we have been writing partners. In fact, youve been one of my more prolific writing buddies, activist work, for about a year coming into a year-and-a-half. It is cool because were on almost opposite sides of the globe, but we work on common initiatives relatively consistently. I wanted to diversify some of the content of this volume with some more diverse interviews with people beginning their active careers. Their lives in other words, so here we are after you agreed to be a willing interviewee (victim). What was early childhood to college life like for you? Was there an activist background? How do you find the developments within the EU throughout your lifetime?
Angelos Sofocleous: Thank you for the opportunity, Scott. You are one of the most active, intelligent, and knowledgeable people I know. It is a joy to be able to work with you on a number of projects.
To begin, I have been through many phases of metamorphoses from early childhood to college life. I can think of periods in my life with which I have very little in common with the person I am now. From a very young age though, I always remember myself going through the encyclopedias in my grandmas house, trying to figure out what interests me; from biology to politics, from astronomy to philosophy. Soon, I found out that I was interested in one thing: Knowledge.
Luckily, I was a very introverted and shy child. This gave me the opportunity to be able to spend my time wisely on what regards social interactions while I very carefully allocated my (limited) energy on things that could benefit me. Hence, I spent a lot of time with myself. And I felt totally fine with it. I never get why people consider it weird for someone to stay at home on a Saturday night, or go to the movies by themselves, or pick a book and sit on a parks bench. I was thus involved in activities through which I would spend time having discussions with myself, exploring my mind, and writing down my ideas and thoughts.
Writing, o writing. I started my anonymous personal blog when I was 14, in which I still write 9 years later, although the person who started the blog is different from the one who still writes on it. Words in my mind have no voice, no physical expressions; they can only be expressed through writing, and this is what I did for most of my life. Had it not been for writing, my mind would be a chaotic mess of unstructured and unorganized thoughts, probably expressed in non-conventional ways. And I wouldnt like that. Writing, thus, saved my mind from going crazy. A mind that cannot be expressed, either stops thinking or stops expressing itself. Both can lead to insanity.
The year when I started writing signified a turning point in my life. Growing up in a right-wing religious family, the opportunity arose through my teenage years, to revolt against what I had grown up with, and explore new ideas, while questioning my own, deeply held at that time, beliefs. I no more consider belief to provide an appropriate basis on which to base arguments What is needed is knowledge, and in case of knowledge is not possible (yet), one must suspend belief until there is appropriate and satisfactory evidence for knowledge. This is science.
Apart from some close friends, I was never able to discuss my atheistic and agnostic beliefs, as well as my opposition to religion and my endorsement of science, with my family or even at school. This is how it is growing up on a small island, with less than 1 million population, which claims to have one of the biggest percentages of religious followers in the European Union. My teenage revolution, then, was not verbal and not physical, it was mental.
That being said, my activist background was limited to sharing my ideas, trying to encourage people through my writings and influence them, while I was doing the same with other peoples writings. No action out in the streets, no discussions outside social media, limited involvement in groups. I would not say, then, that I had any activist background when it comes to my teenage life unless you want to call writing a form of activism.
In any case, I drew myself more and more into skepticism, freethinking, and humanism, and tried to educate myself on these issues, waiting for the time when I would apply this knowledge into the world.
This could not be done after high school though, as I had to spend two years doing mandatory military service. I will not waste much space here to talk about it, as its not worth it. I am ashamed of my country that treats its 18-year-olds in such a way, still having remnants of hegemonic masculinity. There is great potential for encouraging young people to develop themselves, and military service is definitely not a way to do this, at least in my country.
Things had changed, however, when I entered university. Having spent two years of physical and mental inactivity, I decided that it was time for me to become active. At the moment, Im the president of two student societies, Durham Humanists, and Cypriot Society of Durham, while Im a Sub-Editor at my universitys newspaper (Palatinate UK), a writer at ConatusNews.com, and a co-editor at Secular Nation magazine.
I have also just published my second poetry collection. I am therefore active in writing again, this time having the opportunity to meet like-minded people and be active in groups, promoting campaigns and influencing students and the general public to a greater extent. I feel that most of the chains that held me back to my teenage years have broken, and I am now able to take action on the issues that concern me.
Now, moving onto your last question regarding the developments within the EU within my lifetime, I witnessed a major shift in Europe, from conservatism to liberalism and progressivism. Mutual respect and recognition of human rights across Europe, of course, need to take place at a personal level, within societies, but also at a national, and even pan-continental level.
This is what I feel the EU has achieved, bringing European countries closer to each other without erasing any aspect of their unique identities but, in contrast, managing to protect, secure, and enrich each nations identity through mutual recognition and respect for each other nations identity.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/08/03
I interview friends, colleagues, and experts, on harm reduction and its implications in Canadian society, from the theory to the practice, to the practical. I am a Member-at-Large for Outreach for Canadian Students for Sensible Drug Policy and writer for Karmik, Fresh Start Recovery Centre, and the Marijuana Party of Canada. Here I interview Gonzo Nieto, part 1.
Scott Douglas Jacobsen: How did you become interested in being involved in drug policy in Canada?
Gonzo Nieto:My interest with drug policy began with my own use, which started with cannabis as a teen. A lot of my peers were using drugs, both in high school and university. That all began to get me interested in the phenomenon of drug use in general.
What really caught my interest was psychedelics, after I had my first experience with psilocybin mushrooms. I began to educate myself pretty extensively about psychedelics. I would spend hours listening to lectures and talks by various people, reading books, and browsing forums and seeing what was there in terms of other peoples experiences.
This got the ball rolling as I began to discover how large and diverse the field of drug policy is, and I fell further and further down the rabbit hole.
Jacobsen: With respect to personal use, how much knowledge did you have beforehand about medical and psychological effects?
Nieto:Not very much, I didnt come into drug use in a very informed way. It was youthful curiosity and blissful ignorance that led me to try cannabis and psilocybin mushrooms. These experiences stoked my curiosity, and then I got to educating myself more. When I started smoking pot, I didnt know much other than that my friends were using it.
When some of my peers were using psychedelics in high school, I mostly recall hearing myths and lies about psychedelics. I remember hearing kids at school say that magic mushrooms make your brain bleed, and thats why you hallucinate. Silly stuff like that. I remember others saying it was a fun trip, describing psychedelics like the next level up from pot, which I came to learn is not the case theyre completely different.
But like most people, I wasnt very well educated about drugs prior to encountering and trying them. I didnt have good drug education at my school, at least good by my standards what we got was police officers come to our school to scare us about the scourge of drugs.
Jacobsen: How did you get involved with Canadian Students for Sensible Drug Policy?
Nieto:After I graduated university, my partner motivated me to start writing a column on drugs using the knowledge I had amassed during the previous five years of my undergrad. I began writing a column in the student newspaper, which I calledTurning Inward.
The column went really well. Pretty much every time I published an article, it became one of the most read articles in the student newspaper for that week. I continued writing articles regularly for about seven months.
One of the articles that I wrote was calledMDMA: A Guide to Harm Reduction. I wrote it because several friends that previous week had asked me questions about MDMA that, to me, were fairly basic because of what I had been learning and reading about. I realized this sort of stuff wasnt common knowledge for most of my peers.
CSSDP shared my article on Twitter. I contacted CSSDP to thank them for sharing it and to ask how I could get involved. They responded that I should try to attend their conference coming up in Toronto. At the conference, they were electing new members to the organizations board, so I decided to put my name in the hat.
Jacobsen: What do you consider the core principle of CSSDP?
Nieto:Primarily, I would say the core value is the idea that drug use should not be treated as a criminal justice issue, but rather as an issue of public health and social cohesion.
Jacobsen: Two philosophies compete with regards to how to deal with issues like youth drug use, the zero tolerance approach, and the harm reduction model. Which do you prefer, and why?
Nieto:I stand by the harm reduction model, without question. In the debates around drug use, these two models are sometimes presented as though they are equally valid in some sense, but I think theres a strong case to be made that the punitive approach is in denial of reality.
That perspective is based on the assumption that some set of actions could be taken which would result in total abstinence across the board. Thats just not true, as demonstrated by the decades that precede us.
Drug use appears to be a core component of the human species. To say that human drug use dates back tens of thousands of years is probably a conservative estimate. Any recorded history of humans shows humans using drugs. Its not a new phenomenon. What is relatively new is outlawing and punishing drug use, and theres an argument to be made that the punishments in place for drug crimes cause far more damage to the individual and society than the use of drugs does in the first place.
The harm reduction model recognizes that, no matter how refined the attempts at prevention may be, some people will still choose to use drugs, and there needs to be education and services in place that help reduce the preventable harms associated with that drug use.Harm reduction meets people where they are rather than telling them what they should or should not do. It says, If you do use, heres some information and services to ensure your safety and to help minimize preventable harms.
Harm reduction meets people where they are rather than telling them what they should or should not do. It says, If you do use, heres some information and services to ensure your safety and to help minimize preventable harms.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Daniel Greig, Canadian Drug Policy, Responsibilities, and Psychedelics – The Good Men Project (blog)
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/08/06
I interview friends, colleagues, and experts, on harm reduction and its implications in Canadian society, from the theory to the practice, to the practical. I am a Member-at-Large for Outreach for Canadian Students for Sensible Drug Policy and writer for Karmik, Fresh Start Recovery Centre, and the Marijuana Party of Canada. Here I interview Daniel Greig, part 1.
Scott Douglas Jacobsen:How did you get and interest in Canadian drug policy?
Daniel Greig:My interest is predominantly in the realm of psychedelics. I have, first and foremost, an academic and ethical interest in studying these because they have [a] potential for healing people [that] current medications dont. So, we should be studying these substances.
I am in Canadian Students for Sensible Drug Policy on the side [as part of this project]. Thats how I got involved.
Jacobsen: If this is on the side, and now more in the main for you, what are your main set of responsibilities?
Greig:My main responsibility is research on psychedelics.
Jacobsen: What does the main research state on the therapeutic effects of psychedelics?
Greig:For psilocybin, there are a whole bunch of studies. There was one that has earned a lot of press. It finds lasting personality change from the transcendental/mystical experiences.
There s a measurable difference in peoples personalities in the domain of openness after a single use of the substance. The paper that this is in mentions the only comparable finding was 3 months spent meditating in the mountains.
That was the only comparable experimental manipulation to produce a measurable change in personality. It is good compared to other medications, which dont show [nearly as profound] changes in peoples personality or behaviour.
There are [palliative] medications [that focuses on symptoms]. Psychedelics are not used [in this way and] produce measurable differences, rather than [effectively making people] drugged up all of the time. Thats a good thing. People can [heal and] get off them.
Jacobsen: That makes me think. First, thats remarkable. Second, many Canadians and more Americans dont believe in evolutionary theory. Of course, evolution happened to produce us. An argument could be made that mind-altering substances could have a co-evolution with human beings.
Maybe, 10,000 years ago with the foundation of the agricultural revolution, even further with the Aboriginal Dreamtime narratives from 40,000 years popping up.
Could there be a decent argument made from the obvious showcase of changes equivalent to three months of meditation with psilocybin, and that were almost wired up for these experiences?
Greig:Definitely, the psychedelic experiences are as much a part of the properties of the brain and [our] physiology as [they are of] the drug. People have engaged in ritualistic alterations of consciousness, which have produced similar hallucinations and benefits.
People used psychedelics back in the day. As far as that having some purposeful connection, or humans being wired to take them, you get into a [difficult philosophical problem that isnt really necessary to consider]. Maybe, it is an interface for human consciousness with the planet, which is a legitimate theory [presented] for co-evolution.
It might be an entailment of [developing] theories, [but] I dont think that its relevant, for or against, the uses of these things in general. The bottom line, they [may] have wonderful effects for the mind.
Jacobsen: What do you consider the core principle or value of CSSDP?
Greig:I will talk about psychedelics first and then the [organization]. It is a new field. There will be more people doing the research in the future. [CSSDP] is good for networking students. It is good for building these longer-lasting networks of [similarly interested] people.
There are a lot of people in the organization like Evan Loster, Gonzo Nieto, Andras Lenart, and Michelle Thiessen. [who are] all interested in psychedelics. It is a good network. We have been able to connect and contribute ideas to each other.
[It is also beneficial to facilitate the advocacy of] youth voice[s] [on issues that effect them]. They are listened to the least.
[When it comes to drug policy], people [often] say, What about the kids, man?! Who isnt for the kids? Advocacy for the youth is another important aspect.
Jacobsen: Where do you hope CSSDP goes into the future?
Greig:I hope it continues to grow. That more networks happen[ing] with other drug policy groups. [Like] MAPS [a growing number of] harm reduction groups. I hope the branches extend [and] I hope [that] facilitate[s] quicker reform for drug policy [as much is desperately needed]
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/08/06
The Atheist Republic (Twitter,Facebook, andwebsite) is the largest public atheist Facebook page.The page has more than 1.7 million likes, which makes the Atheist Republic the most popular atheist community on any social network. The Atheist Republic hasconsulatesthroughout the globe in the major cities of the world. Its founder, Armin Navabi, is a friend and colleague. Here is the series of interviews with the consulates of the Atheist Republic: Atheist Republic Brisbane Consulate.
*Audio interview edited for clarity and readability.*
Scott Douglas Jacobsen:Wasthere a background in atheism,familially?
Geoff Speakman: My parents never spoke either for or against religion. I formed my own opinions about religion and the existence of gods.
Jacobsen: Within that family background, was there a surrounding culture that brought forth a critical mindset towards religion? If so, how? If not, why not?
Speakman: Not really. Mine was a normal childhood minus religion. We were migrants who came from England to Australia, which may have insulated me from cultural and family ties to religion.
Jacobsen: Through these threads of family and surrounding culture, what made for the pivotal moments in development as an atheist?
Speakman: There was no pivotal moment. I have always been free of religious indoctrination.
Jacobsen: Also, a- as a prefix in atheism means many things because it is both denial and affirmation. What is affirmed there to you? What is denied to you?
Speakman: I have chosen the description atheist to best describe mynonbeliefin religious teaching. I am considering changing my description to anti-theist due to the bloodshed that religious division causes worldwide.
Jacobsen: How did you find the Atheist Republic? What do you do for them?What are your tasks and responsibilities?
Speakman: I came acrossthe Atheist Republicon Facebook. I was asked by them to be an administrator of the Brisbane Consulate where I approve applications to join and keep a watch for hateful or bigoted posts.
Jacobsen: How does an Atheist Republic consulate work? What are its daily operations? How do you make sure the operations function smoothly?
Speakman:The Atheist Republicis simply a Facebook group oflike-mindedpeople worldwide.
Jacobsen: Why volunteer for them? What meaning comes from it?
Speakman: I volunteered because I believe that communication and the sharing of ideasarethe way to overcome division,mistrust, and conflict. The internet provides such communication. The internet is a revolution that will unite the people of the world.
Jacobsen:How doesthe Atheist Republic, in your own experience and in conversing with others, give back to the atheist community and provide a platform for them even to simply vent from social and political conventions that hold them either in contempt or in begrudging silence for fear of loss of life quality?
Speakman:The Atheist Republicprovides a place where atheists can find each other, have a feeling of belonging andorganizethemselves.
Jacobsen:What do you hope for the future of atheism? What are the movements next steps?
Speakman: Ideally the internet will expose theists to ideas that will convert them into rational, peace loving citizens. I hope that United Atheist Republic Consulates can assist in bringing about peace in the world.
Jacobsen:Any feelings or thoughts in conclusion?
Speakman:These are critical times for the future of our planet and for mankind. Tough decisions need to be made regardingstabilizinghuman population and preserving our environment. Theists mustrealizethat the future of our planet is not in the hands of gods and that they must take responsibility for the making of their own future.
Jacobsen:Thank you for your time,Geoff.
Speakman:Youre welcome.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/08/11
Claire Saenz is a SMART Recovery Facilitator for SMART Recovery. It is an addiction recovery service without a necessary reference to a higher power or incorporation of a faith, or some faith-based system into it by necessity. Those can be used it, but they are not necessities. The system is about options. In this series, we look at her story, views, and expertise regarding addiction, having been an addict herself. This is session 1.
Scott Douglas Jacobsen:When it comes to the experience of addiction, what were your addiction and particular substance of choice?
Claire Saenz: My substance of choice was alcohol, which was coupled with an eating disorder and an anxiety disorder.
Jacobsen: What were the thoughts that ran through your mind as you were working to combat the addiction, to stop using the substance(s)?
Saenz: I was highly motivated when I decided to stop drinking, so my primary thought, initially, was that I was going to quit or die trying. I felt determined, but also extremely vulnerable because giving up alcohol meant that in many essential ways, I was giving up my sole coping mechanism.
Jacobsen: How did SMART Recovery compare to other services?
Saenz: Other services I used in my recovery were AA, individual therapy, and pharmaceutical treatment of my anxiety. I found SMART similar to AA in that it is also a peer support group. I found the social support aspect of both programs helpful. SMART was drastically different from AA in almost all other respects, however, and much more like the individual therapy I received.
SMARTs philosophy is one of personal empowerment rather than reliance on a higher power. The use of stigmatizing labels such as alcoholic or addict is discouraged. Direct discussion (cross-talk) among group participants is encouraged. Sponsorship is not part of the program. Group facilitators are not professionals, but they are trained in the SMART tools and meeting facilitation skills, and they are expected to adhere to a code of ethics.
Finally, SMART recognizes that recovery, while a process, is not necessarily a permanent one. While participants are encouraged to attend meetings for a significant time period and to become facilitators to pay it forward, we do not view recovery as being a permanent state. Instead, we achieve a new normal.
Jacobsen: What were some of the more drastic stories that you have heard of in your time as an addict, as a recovering addict, and now as a SMART Recovery facilitator?
Saenz: For the reasons mentioned above, I dont refer to myself as an addict or alcoholic, recovering or otherwise. If a label must be applied to my state, call me a person who has recovered from an addiction to alcohol.
As far as drastic stories, they fall into two categories: the carnage of addiction itself, and the carnage of one-size-fits-all addiction treatment where the one size is the twelve- step approach.
The carnage of addiction is simply limitless. I have lost dozens of friends and acquaintances to addiction-related causes, from organ failure to overdose, to suicide.
At one of my first AA meetings, I spent a few minutes talking to a nice young man who went home that night and hung himself. I know multiple people who have lost spouses and children to addiction. It is a dreadful condition that takes the lives of fine people, and the solutions we currently offer, as a society, are breathtakingly inadequate.
In terms of the consequences of one-size-fits-all treatment, it should come as no surprise that in a world of individuals, there will never be an approach to any physical or mental condition that will work the same way, or as well, for everyone. And yet for years, we have prescribed the exact same treatment to everyone with an addictive disorder.
Worse, what passes for treatment is often nothing more than expensive indoctrination into a free support group (12 step programs, themselves, are free)and if the patient fails to improve, the prescription ismore 12 step. Of course, this isnt working. The shocking thing is that we would ever expect it to work.
Jacobsen: How has religion infiltrated the recovery and addiction services world? Is this good or bad? How so?
Saenz: Twelve-step programs, which form the basis of most traditional treatment, are religious in nature. Adherents sometimes claim otherwise, but courts in the U.S. have nearly universally disagreed on that point.
As one jurist put it, The emphasis placed on God, spirituality, and faith in a higher power by twelve-step programs such as A.A. or N.A. clearly supports a determination that the underlying basis of these programs is religious and that participation in such programs constitutes a religious exercise. It is an inescapable conclusion that coerced attendance at such programs, therefore, violates the Establishment Clause.Warburton v. Underwood, 2 F.Supp.2d 306, 318 (W.D.N.Y.1998).
Because they are religious in nature, such programs may not be the best choice for, and certainly should not the only option given to, atheists or individuals with an internal locus of control.
Beyond that, the religious atmosphere of the programs can, and sometimes does breed an environment where seasoned members of the program become almost like gurus, given an almost clergy-like status and an inordinate amount of power over newer and more vulnerable members. Sometimes this power is used to exploit. The classic exploitation is sexual13th stepping is a common euphemism used to describe the practice of veteran members manipulating newcomers into engaging in sexual relationshipsbut emotional and financial exploitation can happen as well.
But the most tragic consequence of the infiltration of religion into addiction treatment is not, in my view, the religious aspect per se but the fact that the focus on that approach excludes all others. The real tragedy is that people are dying because they are never even told of other approaches that might help them.
In my own experience, 19 years ago when I sought treatment for my addiction to alcohol, I was told that the only option for survival was to become an active AA member. Being the rule follower I am, I did exactly that. I spent the next nine years of my life going to AA meetings and attempting to fit my fundamentally humanist worldview within the confines of that program.
I eventually found this impossible and left the program. In the aftermath of that, I had to re-examine every thought and belief I had developed in the time I had been abstinent to determine whether those thoughts and beliefs were my own or had been implanted during my AA years. I found this an extraordinarily painful process, in many ways as painful as quitting in the first place.
When I found SMART Recovery and realized that it had been possible, all along, for me to have received social support in a manner that honored who I was a person, I cried. I thought not only of myself and all the pain Id gone through because I wasnt told of other options besides AA but of all the others who had experienced the same thing.
This would be equally true regardless of the specifics of the treatment being offered because there is no one approach that is right for everyone. The real tragedy is the pain that has been caused, and the lives that have been lost, because one approach has become too dominant.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Dr. Mir Faizal and Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2019/11/30
Dr. Mir Faizal is an Adjunct Professor in Physics and Astronomy at the University of Lethbridge and a Visiting Professor in Irving K. Barber School of Arts and Sciencesat the University of British Columbia Okanagan.
Here we start the cosmology educational series on the differences between the classical and the quantum worlds.
Scott Douglas Jacobsen: We have heard terms like classical physics and quantum physics. What do these terms mean in simple words, and what is the difference between them?
Dr. Mir Faizal:We have evolved at a certain scale, and our intuitive understanding of the world is also limited to that scale. Now common sense is the expression of this intuitive understanding of the world in languages like English or French. If this intuitive understanding of the world is expressed in mathematics, we naturally will obtain a mathematical description of common sense. This mathematical description of our intuitive understanding is called classical physics. However, there is no fundamental reason why such a description will hold at a different scale. In fact, now we have known that the classical description does not hold at very small scales, and common sense seems also to break at such a scale. It is hard to accurately describe the world at such a small scale using languages like English or French, as these languages have not been evolved to describe the world at such a scale. However, it is still possible to mathematically describe the world at such a small scale, and this mathematical description of a small scale is called quantum physics. Even though it is not possible to describe the world at such a small scale in common language, it is possible to use analogies to understand physics at such small scales.
Jacobsen: We see the worldaround us, and know how it behaves, and this forms a basis for our commonsense. Youmentionedthat our common sense breaks in quantum mechanical. Canyou give some examples of such a breaking of common sense in quantummechanics?
Faizal: Let us start by a simple example, to understand how the common sense breaks in the quantum mechanism. If there are two paths between your home and your office, and you are travelling between them, you can take any one of these two path at one time. However, you will infer that it is impossible to take both these paths at the same time. Even if you are really tiny, you cannot take two paths at the same time. The main reason for this is that it is impossible for you to be present at two different places at the same time. This seems to be something that you know from common sense. However, this description of the world does not hold at much smaller scales. In quantum mechanics, you go to your office from both those paths. In fact, you will take all the possible paths between your home and office, and we have to mathematically sum these path to describe your behaviour of going between your home and office. This is actually how things are calculated for quantum mechanical particles. This description of quantum mechanics (where a particle takes all possible path between two points) is called the Feynman path integral approach.
Jacobsen: We have seenpeople commute between their home and office. In fact, as more simple system,we have seen a stone fall down, and it does not appear to take many pathsbetween two points. We have also never seen a particle present at two places atthe same time. How does the quantum mechanical fit with these observations?
Faizal:In quantum mechanics, as soon as someone makes ameasurement on some object, it instantaneously collapses to just one of thosepaths. Now it is possible to calculate the chance of an object to be collapseto a certain path in quantum mechanics. For large enough objects, this almostcoincides with the path that the object is expected to take based on classicalmechanics. However, as the objects gets smaller, the deviations between the twopaths becomes significant. It may be noted to calculate the position of anobject at any point in future, you need to know about two things. You need toknow where that object is present at a given time, and you need to know howfast it is travelling in a certain direction. If you know both these things,then you can know where that object will be present in future. However, in quantummechanics, it is impossible to measure both the position of a particle and howfast it is travelling, at the same time. Thus, in quantum mechanics it is notpossible to accurately measure the position of a particle in future. What wecan measure is the chance for a particle to be present at a certain point intime. So, in quantum mechanics causality is also only probabilistically true.As it is impossible to obtain certain knowledge of cause, the effects can beonly probabilistically predicted.
Jacobsen: It is possible to exactly predict the future position of a particle by improving our technology and inventing better devices?
Faizal:Technological development cannot be usedto predict the future position of a particle beyond what is allowed by quantummechanics. This is because for such quantum system certain knowledge isactually not present in nature, and so we can only get probabilistic knowledgeof such system. This is the main difference between the classical and quantumdescription of the world. In classical mechanics, at least in principle, it ispossible to know the behaviour of a particle with certainty. In other world,the world is totally deterministic in classical mechanics. It might bedifficult to exactly calculate such a behaviour, but such a knowledge exists innature. In fact, even in classical mechanics, we usually use probability todescribe the world. This is the basis of statistical mechanics. However, such ause of probability is epistemological as certain knowledge exists atanontological level in classical physics. It is just very difficult forus to obtain such knowledge accurately for many systems. However, in quantummechanics there is anontological use probability as certain knowledge isabsent at anontological level from nature.
Jacobsen: Can you give asimple analogy of this difference to make it easy to understand?
Faizal:Let us again use a simple example tounderstand this difference. Someone is going to a coffee shop, and he usuallylikes to drink coffee but sometime orders tea. As it is a coffee shop they keeprunning out of tea. Now if it is known that he takes tea about twenty times in hundreddays, then you can calculate the chance of him drinking tea of coffee. Youcannot predict accurately what he will take on a given day, as such a knowledgeis not present in this system. However, knowing what he is more likely toorder, you can predict his behaviour over a large number of visits. So, for thenext ten days you can save two tea bag for him. This is an example of anontological absence of knowledge, and this is how probabilities work in quantummechanics. Now consider another example, in a group of ten people, two of themlike tea and the rest like coffee. Also they have a rule that they will notvisit the coffee shop more than once in ten days. Now if you do not bother toask them who like tea and who likes coffee, and just know how they behave in agroup, you can again predict the probability of them drinking tea. However, inthis case, the knowledge exists in form a hidden variable, which you did notbother to measure. This is an example of anepistemological absence ofknowledge, and this is how probabilities work in statistical mechanics.
Jacobsen: I can understandthat certain knowledge of the particle is not present, but where is theparticle actually present.
Faizal:Theparticle is present at every possible point it can occupy, till it is measured.However, when it is measured, it instantaneously collapses to a single point,and we can measure the chance of it collapsing to a certain point. This is animportant feature of quantum mechanics. In classical mechanics, two different contradictionscannotbe simultaneously existing. In quantum mechanics, all possibilitiessimultaneously exist, till they are measured. However, when they are measured,only one of them is instantaneously observed, and the system ceases to exist inthe other possibilities. This principle has been illustrated by the famousthought experiment of Schrodingers cat, in which a cat is killed by a quantummechanical process. There are two possibilities, as the cat can be dead andalive. Now if the system is not observed, then the cat can exist in a statebeing dead and alive at the same time. As soon as an observation is made, thesysteminstantaneously collapses to one of the two possibilities, so thecat is actually observed to be dead or alive. However, if no observation ismade, the cat is in a state of being dead and alive at the same time.
Jacobsen:Can these quantum effects be observed in our daily life?
Faizal: A important requirement of quantum mechanics isthat it should coincide with the classical physics at our scale, for all thesystem that have been described using classical mechanics. This means thesequantum effects become so small at our scale that they can be neglected, andcannot be observed. There are few phenomena like superconductivity andsuperfluiditywhere quantum effects can change the behaviourofcertain system at large scale. However, most quantum mechanical effect, whichbreak common sense, can be neglected at our scale, and the world at our scalecan described by classical mechanics. It is possible that there are somesystems, where other quantum effects become important even at large scale, and theirbehaviouris very different from thebehaviourpredictedfrom classical mechanics.
Jacobsen: Thank you for theopportunity and your time, Dr. Faizal.
Faizal:My pleasure.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/06/29
Editors note: Scott Douglas Jacobsen interviews his personal and professional friend Rick Rosner, who claims to have the worlds second highest IQ. Errol Morris interviewed him for the TV series First Person. This is an excerpt of that interview, originally some 100,000 words. Additional excerpted segments will appear here on The Good Men Project in the coming weeks.
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, andsevere practices of infibulation, clitoridectomy, or excision among the varied, creative means of femalegenital mutilation based in socio-cultural or religiouspractices; 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 5relate in direct accordance with this proclamation in an international context mind you.MDG 3 states everyones obligations, based on agreed upon goals, for promotion of gender equality and theempowerment of women. MDG 4 states everyones obligations for reduction ofinfant mortality rate. MDG 5 states everyones obligations towards improvement ofmaternalhealth.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 theThe International Bill of Rights for WomenbyThe Convention on the Elimination of All Forms of Discrimination Against Women(CEDAW) of the United Nations Development Funds (UNDF) consideration and mandate of the right of women to be free from discrimination and sets the core principles to protect this right. Wheredo 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 subtrends, 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.
Lets talk about the transhuman future (100 to 300 years from now) in general, at least as its presented in science fiction that doesnt suck. Three main things are going on:
Theres 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 isnt permanently anchored to your body. Consciousness will be mathematically characterized, so itll be transferrable, mergeable, generally mess-withable.
People choose their level of involvement in this swirling AI chaos. Most people wont live at the frenzied pinnacle of tech its 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 wont 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 whos not a retard is standing up for the idea of men being the natural dominators of everything. If it seems like were not making progress towards gender equality, it may be because theres a huge political/economic/media faction that draws money and power from the more unsavoury old-fashioned values, with its stance that anyone whos concerned about racism or sexism is nave and pursuing a hidden agenda to undermine American greatness.
Dumb beliefs that arent 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 shes 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, shes less conciliatory and more willing to call out BS than our current President.
In the U.S., theres currently some attention being paid to rape. Will the media attention to rape make rapey guys less rapey? I dunno. Will increaseattention 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, everybodys fat, and theres 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 isnt only about sex its also about exercising creepy power or a perverse need to be caught and punished so, unfortunately, that wont 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 thats 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.
A version of this post was originally published on In-SightJournal.com and is republished here with permission.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/07/09
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 expansionand exploitation, UNinternational diplomatic resolutions for common initiatives such as humanitarian initiatives through General Assembly Third Committee (Social, Humanitarian and Cultural), Economic and Social Council (ECOSOC), United Childrens 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 wasteand 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 growthprior to exceeding the planets 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,IAEAand 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 isnt taken seriously by posthumans. (And of course theres the possibility that AI gets out of hand, eats everything and craps out robots. Lets 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 Gibsons 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 its the possible stuff thats interesting and scary. There are websites devoted to the future in a very non-la-de-dah way. Look athttp://io9.com/andhttp://boingboing.net/ theyre entertaining and informative.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2017/08/15
Scott Douglas Jacobsen:Was there a background in atheism, in thefamily?Within that family background, was there a surrounding culture that brought forth a critical mindset towards religion? If so, how? If not, why not?
Enrique Valds Pliego:Myfathers background has a religious mindset. So I lived with him my first 9 years. I was a believer then, but at the dissolution of my parents marriage, I lived with my mothers family who is scientist and agnostics. At that point, I developed my critical thinking skills. They had a library, a big area to read. I had a lot of time to read. My mothers family never took to me to participate in any religious activity, but we used to visit museums and watch movies, theatre and a lot of other activities.
Jacobsen: Through these threads of family and surrounding culture, what made for the pivotal moments in development as an atheist?
Pliego:There were a lot of pivotal moments, but some of them were like moments of revelation, when a bunch of religious ideas had not sensed, or when a religious community used to act violently against free people, I disagree with religious events where Iobliged to shut up just because if I express my self it could be dangerous. but the most important pivotal moment was understanding some concepts like freedom, opinion, law, belief, respect, persuasion, and profit.
Jacobsen: Also, a- as a prefix in atheism means many things because it is both denial and affirmation. What is affirmed there to you? What is denied to you?
Pliego:In my mind, Ithink strongly its a free theme, so theres affirmed that even God in existence, people like me will defend always our rights when some people use that freedom to believe or not believeand is denied to leave our freedom on abuse or swindler hands.
Jacobsen: How did you find the Atheist Republic? What do you do for them? What are your tasks and responsibilities?
Pliego:Ifound AR because people need to talk about common themes, protection, people with common issues. Ido community links, produce messages, questions, replicate notices, and act as a community manager. We work with freedom. Our work is free. We just have a couple of easy rules. Respectis always a base. Our responsibilityis to build a web of free people, to guarantee it, not to fight against religious people, butbuild bridges toward civilization.
Jacobsen: How does an Atheist Republic consulate work? What are its daily operations? How do you make sure the operations function smoothly?
Pliego:Each civilization, each community, city or town grow up independently, even AR. so each consulate hassimilar rules, is part of a mesh that works as a train, lot of peoplego in and go out, if they needsomething we could offer them, with out fees, just because we are real people who want to give to our time the other opportunity to future, options. each one its different, each person has rights.
Jacobsen: Why volunteer for them? What meaning comes from it?
Pliego:Whyhelp people? why build better communities? why is the sense of build civilization a struggle? why make divisions? why disrespect other with same rights? why people arrive at the moon or finding lots of advances? A lot of meanings are inside people, each one of us, but even objective things, because its function, peaceful communities, educated communities are possible, even the opposite.
Jacobsen: How does the Atheist Republic, in your own experience and in conversing with others, give back to the atheist community and provide a platform for them even to simply vent from social and political conventions that hold them either in contempt or in begrudging silence for fear of loss of life quality?
Pliego:When people grew up inside a religious world, with lots of fears, even a tiny, little, very small opportunity of freedom is a great experience, thats why we want to provide a big community for religious refugees. We do not provide disrespect, we want to achieve the common place of meeting, brainstorming, options to kids, their parents, just people who need say any thing related to religiosity, what they feel, what they need, what they lived, what they could give to the community. everybody must live freely. everybody deserves it.
Jacobsen: What do you hope for the future of atheism? What are the movements next steps?
Pliego:Not hopes, its a reality, some places, some countries, towns, who known about rights, about liberty are convinced of taking care of it. the future is related to spread of liberty, with rights, not religious issues, an atheist is not a furious stubborn, is not a politician giving recommendations, is not a leader, is just common people who love freedom as anyone who had to prove it. the next step is the common objectives, freedom anywhere, and maintenance of it. even we have a local activities calendar and sometimes a common calendar at whole consulates. You could check with the consulates, some of them have a complete project while others are building
Jacobsen: Any feelings or thoughts in conclusion?
Pliego:No one deserves disrespect, abuse, lack of freedom; everybody deserves human rights anda healthy world. obviously, we must take decisions, but this kind of decisions could have sense between human rights.
Jacobsen: Thank you for your time, Enrique.
Pliego:Good night.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Prometheism
Publication Date (yyyy/mm/dd): 2024/01/04
Jacek Tabisz is the Vice-President and Secretary of the Polish Rationalist Association and the author of New Humanism.
Here we talk about Glenn Gould, Canada and British Columbia, and Humanism and Rationalism in Poland.
Scott Douglas Jacobsen: We met at an obscure Danish pub with Kaja Bryx, Kacem Al Ghazzali, and Kamil Gawel. I forget off the top if there were others during that time. It was at the outside gatherings of the World Humanist Congress and General Assembly of Humanists International 2023. Now, those meetings are noteworthy and important, but even more distinct and relevant than the others with our meetings: Glenn Gould. I love Glenn Gould. Hes Canadian so hooray. Lets start on the late Gould, the man, as has been said, gave so much of himself and let so few know him. How did you discover his music?
Jacek Tabisz: I have loved listening to classical music since childhood. Back in the times of communism in Poland, I also became interested in the world of early music, although we were cut off from records from non-communist countries, including Canadian records. For Poles, they cost as much as half a salary. After the fall of communism, the first distributors of Western records, as well as monthly magazines about classical music, including early music, appeared in Poland. Canor, published by the University of Toru, was particularly valuable. It was there that I learned about Goulds piano art. At the beginning I was a bit skeptical, because I was hungry for harpsichord Bach. But Gould captivated me from the first sounds with his imagination and enormous talent. Today I understand that without him, Bachs harpsichord would sound completely different.
Jacobsen: Does he have much of an imprint on Polish culture, or is it just you? I know he has a cult following in the Japanese culture. Other people in love with a dead person.
Tabisz: Glenn Gould has supporters all over the world. Bruno Monsaigneons famous works about him (books, articles, DVDs) were translated into Polish quite quickly. Many Polish music critics considered it an important point of reference. When it comes to pianists, I cannot name anyone as inspired by Gould as Helen Grimaud. Maybe because we ourselves have very strong piano traditions living in the shadow of the great Chopin? The closest to Gould was the famous Polish-Hungarian pianist Piotr Anderszewski, about whom Mosaigneon also made an excellent film reportage.
Jacobsen: What are your favourite pieces by him? One of mine is BWV 54 with Russell Oberlin.
Tabisz: I particularly appreciate Goulds second recording of the Goldberg Variations, as well as Haydns works and everything he recorded by Schoenberg.
Jacobsen: What were your earliest moments of rationalism and humanism?
Tabisz: In my childhood, as a ten-year-old, I had a strange dream, after which I woke up wondering that I was born in this particular time, in this particular country, as a human being and not, for example, as a butterfly or a dog. I dont know if it was very rational, but then I gained some distance from me. I realized that the self is built by circumstance and also inherited. This also applies to faith. If I were born in China, would I have a father who would take me to church every Sunday hoping that I would gain the grace of faith? But it was not the question of atheism or theism that was most important in this early intuition. The most important thing was the distance I gained from this dreamlike feeling.
Jacobsen: How did you come to the polish rationalist community?
Tabisz: Thanks to the internet. Previously, I thought I was quite alone in my atheism and rationalism. Poles were very grateful to the Church for helping them fight the Soviet occupation. I was grateful too, but I began to realize that freedom had more than just a political dimension. However, before I found traces of Polish atheism and rationalism on the Internet, independent of communism, I thought that open atheism was expressed only by people collaborating with communism, and these were not attractive people to me. I was also a bit active in the opposition, I was too young to be more active, but my parents were very involved in the fight for freedom. Hence my fathers faithful attitude towards the Church.
Jacobsen: What have been your roles and responsibilities with the Polish Rationalist Association?
Tabisz: Now I have been vice president for several years. I was the president of this organization for many years, and I became president relatively soon after becoming a member. I wanted to act and had many ideas.
Jacobsen: What would you target as the major issues facing the rationalist discourse and public education in Poland?
Tabisz: These issues have changed. For example, we once fought for ethics lessons and an objective vision of Polish history in schools. Now the threats are different. Humanity is once again losing faith in the importance of freedom of speech, and new great ideologies are beginning to triumph in the world. Some of them seem beautiful, but in my opinion they are potentially criminal, just like Marxs ideas. It is certainly worth fighting against relativistic postmodernism in favor of modernism and the popularization of science.
Jacobsen: What have been the major initiatives that youve seen as the most successful by the Polish Rationalist Association?
Tabisz: Certainly those concerning the popularization of access to ethics lessons or those aimed at expressing a rationalist worldview without fear. In terms of projects, what I like most is our interdisciplinary Darwin Days, co-organized with universities and the Polish Skeptics Club.
Jacobsen: Who have been major collaborators with the Polish Rationalist Association?
Tabisz: Among our main collaborators, I can mention the already mentioned Club of Polish Skeptics, but also universities in Wrocaw, Warsaw and Pozna, as well as foundations and associations such as Freedom from Religion, Polish Humanists and many others.
Jacobsen: In British Columbia, where I live, theres a significant non-religious population, but Langley, more precisely where I live, is known for not a huge religious population only about half but an intensely political religious population. They want fundamentalist theology exported into federal politics and culture. One study of the local private Evangelical University found the university theology became more and more fundamentalist as the surrounding culture and wider Canadian society became more liberalized and non-religious. Are there similar dynamics in Polish society?
Tabisz: For now, there is simply a broadly understood grassroots secularization taking place in Poland. It is difficult to say whether fundamentalist movements are growing against this background. There are some niche initiatives of this type, but it is difficult to say that there are more of them than ten years ago, when the secularization process was much less advanced.
Jacobsen: What has been the longest-standing issue in combating various irrationalities in Poland? One in the United States is fundamentalist preachers of an unprecedented sort in advanced industrial economies with educated populations. Prolific liars, charlatans, bombasts, or, simply, insane Bible interpreters either because of the Bible, innate craziness, or both. Some of this leaks over into this local area, but Canadian liberalism has been a buttress.
Tabisz: Maybe the too high status of priests, allowing some of them considerable impunity for abuses such as pedophilia or financial scams? In most cases, however, the problems change. Today, I am less afraid of an excess of Catholicism than of the already mentioned attacks on freedom of speech and rational thinking related to the culture of wokeness or political correctness.
Jacobsen: What have been the setbacks for the rationalist community in Poland?
Tabisz: Failures included numerous divisions after successes. As soon as we became famous, some members of the association separated from us and created a new entity. Almost half of Polish secular organizations sprouted from the Polish Rationalist Association. I experienced this quite strongly, especially when I was the president of the association and I was responsible for some of the successes, which on the one hand were great, but on the other, were the source of divisions.
Jacobsen: Where can people learn more about the humanist and rationalist communities in Poland?
Tabisz: Well. I recently wrote a book called New Humanism, which, in addition to the philosophical layer, contains a guide to Polish and global humanistic and rationalist endeavors. For now, the book only exists in Polish. In addition, we have a website and we have left many traces on the Internet, not only in Polish.
Jacobsen: How can they support the efforts of those organizations?
Tabisz: We have recently become a Public Benefit Organization and we also have Patronite. In addition, you can support us by coming to our debates, meetings and participating in our activities.
Jacobsen: Any final thoughts?
Tabisz: You have to see the changing world. For example, you cannot, like French secularists, fight against the Church, which basically no longer exists in France, without even noticing the hundreds of threats related to Islam. We cannot talk and write only about euthanasia and abortion without noticing the currently growing other threats to human freedom, often created by circles that were once our obvious allies. Neither allies nor enemies are eternal. However, reality is complex and you cannot be monothematic in your actions.
Jacobsen: Thank you for the opportunity and your time, Jacek.
Tabisz: Thank You Scott!
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/15
Awa I. Doumbia serves as the President of the Women Customs Officers of Mali, leading initiatives to promote gender equality within the customs sector. Her leadership focuses on empowering female customs officers and enhancing their professional development. She holds a degree from Université HETEC and is based in Bamako, Mali. Korotoumou Koné is the President of the Association of Women Leaders CRFMID (Cercle de Réflexion des Femmes Maliennes pour l’Initiative et le Développement), an organization dedicated to advancing women’s leadership and development in Mali. She studied at the Université de Bamako and has been involved in various initiatives promoting women’s empowerment. Flassou Doumbia serves as the Secretary in Charge of External Relations for the Association of Women Leaders CRFMID. In this role, she manages the organization’s external communications and partnerships, aiming to enhance the impact of women’s initiatives in Mali. Her efforts contribute to the empowerment and development of Malian women. Gender parity in Mali remains a challenge despite legal reforms. Women face barriers in decision-making, financial independence, and leadership due to traditional norms. Progress includes increased political representation, workplace equality, and leadership roles. However, training gaps persist. Women are gaining autonomy, especially in agriculture and education, but systemic challenges remain.
Scott Douglas Jacobsen: What are the main concerns regarding gender parity in Mali?
Awa I. Doumbia & Korotoumou Koné: Gender parity remains a significant challenge in Mali. While legal frameworks supporting gender equality exist, customary and social norms still create substantial barriers. Traditionally, men have been considered the heads of households and the primary financial providers, while women have been primarily responsible for domestic duties. This structure continues to limit women’s participation in decision-making within families and society.
Although women contribute significantly to household income, mainly through informal and agricultural labour, men are still seen as the primary financial providers. Women often have limited access to economic resources, land ownership, and financial independence. This economic disparity reinforces gender inequality and hinders progress toward true parity.
While Mali has made strides in promoting gender equality through legal reforms and women’s political representation, traditional customs and systemic inequalities remain obstacles. Achieving gender parity will require sustained efforts, including legal enforcement, education, and cultural shifts. Progress is ongoing, but there is still much work to be done. That was the first question. Now, the second question.
Jacobsen: What are the areas of progress in terms of gender equality in Mali?
Awa I. Doumbia: Yes, that’s it. One step further, and we will add. That’s it.
Regarding progress in terms of gender equality in Mali, women are still somewhat marginalized. However, in administration and employment, there is equality because women perform the same work as men. They are not dominated in the workplace.
Regarding salary, we receive approximately the same wages and carry out the same tasks. At this level, we can acknowledge gender equality. However, the issue persists within the household, where men continue to dominate.
That being said, there has been notable progress in the professional sphere. Women now hold positions of responsibility, just like men. In some areas, women even surpass men. We have female directors, ministers, and company executives. In this regard, there has been significant progress in gender equality.
Korotoumou Koné: To add to and support my colleague, it is true that, in terms of employment, men and women share the same responsibilities, undergo the same training, and receive equal salaries. This is a positive step forward.
Now, we can highlight Law 052, which stipulates that 30% of leadership positions, particularly in the political sector, must be occupied by women.
Yes, Law 052. In politics, this law mandates that women must hold at least 30% of representative positions, and the same applies to vice versa.
Therefore, while progress has been made, we also acknowledge the establishment of the Ministry for the Promotion of Women as a notable advancement. However, one major issue remains: women’s training.
Many women are not adequately trained to meet the 30% representation requirement. As a result, the presence of women remains low in some administrative sectors, particularly in leadership positions. These roles require specialized training, autonomy, and independence.
As mentioned in response to the first question, women often balance professional work with household responsibilities. They go to work and return home to take on domestic duties. They are not entirely freed from family obligations, which makes career progression more challenging.
Although initiatives are in place, they must continue to evolve to ensure that women take on more leadership responsibilities. Thank you very much.
Jacobsen: What are the areas of regression or setbacks in women’s empowerment in Mali?
Awa I. Doumbia: So, we cannot say that women are regressing. No, not at all. In terms of empowerment, women are not falling behind. On the contrary, we are moving forward. What we did not have yesterday, we have today. Women have become more self-aware.
They now understand what they want. It has been a wake-up call, a turning point.
Women today are advancing and reaching the same level as men, sometimes even surpassing them in certain areas.
We are becoming increasingly autonomous. Even in rural areas, there are now women actively engaged in agriculture. In the agricultural sector, women establish themselves and, in some cases, outperform men.
In the workplace, women are independent. They have the freedom to make their own choices and successfully manage independently. Regarding girls’ education, there is a greater focus on ensuring that young girls receive an education, fostering their independence.
When girls attend school, they are empowered through knowledge. Women are becoming increasingly self-sufficient. Therefore, we cannot say there is a regression in women’s empowerment. Today, women in Mali are achieving greater autonomy than ever before.
Jacobsen: Thank you.
Awa I. Doumbia: Thank you very much.
–
French
Awa I. Doumbia est la présidente des Femmes Douanières du Mali, dirigeant des initiatives pour promouvoir l’égalité des sexes dans le secteur douanier. Son leadership vise à autonomiser les femmes douanières et à améliorer leur développement professionnel. Elle est diplômée de l’Université HETEC et réside à Bamako, Mali.
Korotoumou Koné est la présidente de l’Association des Femmes Leaders CRFMID (Cercle de Réflexion des Femmes Maliennes pour l’Initiative et le Développement), une organisation dédiée à la promotion du leadership et du développement des femmes au Mali. Elle a étudié à l’Université de Bamako et a participé à diverses initiatives en faveur de l’autonomisation des femmes.
Flassou Doumbia est la secrétaire chargée des relations extérieures de l’Association des Femmes Leaders CRFMID. Dans ce rôle, elle gère les communications externes et les partenariats de l’organisation, visant à renforcer l’impact des initiatives féminines au Mali. Ses efforts contribuent à l’émancipation et au développement des femmes maliennes.
L’égalité des sexes au Mali reste un défi malgré les réformes législatives. Les femmes rencontrent des obstacles à la prise de décision, à l’indépendance financière et à l’accès aux postes de direction en raison des normes traditionnelles. Les progrès incluent une représentation politique accrue, l’égalité sur le lieu de travail et des rôles de leadership. Cependant, des lacunes en matière de formation persistent. Les femmes gagnent en autonomie, notamment dans l’agriculture et l’éducation, mais des défis systémiques demeurent.
Scott Douglas Jacobsen : Quelles sont les principales préoccupations en matière de parité des femmes au Mali ?
Awa I. Doumbia & Korotoumou Koné :La parité entre les sexes reste un défi majeur au Mali. Bien que des cadres juridiques soutenant l’égalité des sexes existent, les normes sociales et coutumières continuent d’imposer des barrières importantes. Traditionnellement, les hommes sont considérés comme les chefs de famille et les principaux pourvoyeurs financiers, tandis que les femmes sont principalement responsables des tâches domestiques. Cette structure continue de limiter la participation des femmes à la prise de décision, tant au sein des familles que dans la société.
Bien que les femmes contribuent de manière significative aux revenus des ménages, principalement par le travail informel et agricole, les hommes restent perçus comme les principaux pourvoyeurs financiers. Les femmes ont souvent un accès limité aux ressources économiques, à la propriété foncière et à l’indépendance financière. Cet écart économique renforce l’inégalité entre les sexes et freine les progrès vers une véritable parité.
Le Mali a fait des avancées en matière d’égalité des sexes grâce aux réformes légales et à une plus grande représentation politique des femmes. Cependant, les traditions et les inégalités systémiques restent des obstacles. L’atteinte de la parité nécessitera des efforts soutenus, notamment à travers l’application des lois, l’éducation et des changements culturels. Les progrès sont en cours, mais beaucoup reste à faire.
C’était la première question. Passons maintenant à la deuxième.
Jacobsen : Quels sont les axes de progrès en matière d’égalité des sexes au Mali ?
Awa I. Doumbia :Oui, c’est cela. Un pas de plus, et nous allons ajouter. C’est cela.
Concernant les avancées en matière d’égalité des sexes au Mali, les femmes restent encore quelque peu marginalisées. Cependant, dans l’administration et l’emploi, il existe une certaine égalité, car les femmes occupent les mêmes postes que les hommes. Elles ne sont pas dominées dans le cadre du travail.
En ce qui concerne les salaires, nous recevons approximativement les mêmes rémunérations et accomplissons les mêmes tâches. À ce niveau, nous pouvons reconnaître une égalité des sexes. Cependant, au sein du foyer, le problème persiste, où les hommes continuent d’exercer une domination.
Cela dit, des progrès notables ont été réalisés dans le domaine professionnel. Les femmes occupent désormais des postes à responsabilités, au même titre que les hommes. Dans certains secteurs, elles surpassent même les hommes. Nous avons des directrices, des ministres et des chefs d’entreprise. À cet égard, il y a eu des avancées significatives en matière d’égalité des sexes.
Korotoumou Koné :Pour compléter et appuyer ma collègue, il est vrai qu’en matière d’emploi, les hommes et les femmes partagent les mêmes responsabilités, suivent la même formation et perçoivent des salaires équivalents. C’est une avancée positive.
Nous pouvons également mettre en avant la loi 052, qui stipule que 30 % des postes de direction, notamment dans le secteur politique, doivent être occupés par des femmes.
Oui, la loi 052. En politique, cette loi impose que les femmes doivent occuper au moins 30 % des postes de représentation, et cela fonctionne également dans l’autre sens.
Ainsi, bien que des progrès aient été réalisés, nous reconnaissons aussi que la création du Ministère de la Promotion de la Femme constitue une avancée notable. Cependant, un problème majeur subsiste : la formation des femmes.
Beaucoup de femmes ne sont pas suffisamment formées pour répondre aux exigences de la représentation des 30 %. Par conséquent, leur présence reste faible dans certains secteurs administratifs, en particulier dans les postes de direction. Ces rôles nécessitent une formation spécialisée, de l’autonomie et une indépendance accrue.
Comme mentionné en réponse à la première question, les femmes jonglent souvent entre travail professionnel et responsabilités domestiques. Elles vont travailler et reviennent à la maison pour assumer les tâches familiales. Elles ne sont donc pas totalement libérées des obligations familiales, ce qui rend leur progression de carrière plus difficile.
Bien que des initiatives existent, elles doivent continuer d’évoluer pour garantir que les femmes accèdent à davantage de responsabilités en matière de leadership.
Merci beaucoup.
Jacobsen :Quels sont les domaines de régression ou de recul dans l’autonomisation des femmes au Mali ?
Awa I. Doumbia :Nous ne pouvons pas dire que les femmes régressent. Non, pas du tout. En matière d’autonomisation, les femmes ne sont pas en retard. Bien au contraire, nous avançons. Ce que nous n’avions pas hier, nous l’avons aujourd’hui. Les femmes ont pris conscience d’elles-mêmes.
Elles savent désormais ce qu’elles veulent. C’est un réveil, un déclic.
Les femmes d’aujourd’hui progressent et atteignent le même niveau que les hommes, parfois même en les surpassant dans certains domaines.
Nous devenons de plus en plus autonomes. Même dans les zones rurales, des femmes s’impliquent activement dans l’agriculture. Dans ce secteur, elles s’affirment et, dans certains cas, surpassent les hommes.
Dans le monde du travail, les femmes sont indépendantes. Elles ont la liberté de faire leurs propres choix et réussissent à s’en sortir par elles-mêmes.
Concernant l’éducation des filles, un accent particulier est mis sur leur scolarisation afin de renforcer leur autonomie. Lorsqu’elles vont à l’école, elles acquièrent des connaissances qui les responsabilisent.
Les femmes deviennent de plus en plus autonomes. Ainsi, nous ne pouvons pas dire qu’il y a une régression dans l’émancipation des femmes. Aujourd’hui, les femmes au Mali atteignent un niveau d’autonomie jamais égalé.
Jacobsen :Merci.
Awa I. Doumbia :Merci beaucoup.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/15
Janene Oleaga is a family formation attorney and reproductive rights advocate, specializing in surrogacy, egg donation, sperm donation, embryo donation, adoption, and fertility law. As the founder of Oleaga Law LLC, she assists clients with assisted reproductive arrangements, confirmatory adoption, and LGBTQ+ parenthood rights. Based in New York and Portland, ME. Legal reforms have expanded LGBTI+ access to reproductive healthcare, including fertility treatments and gender-affirming care, with states like Maine, New York, and Massachusetts mandating fertility insurance coverage. Ensuring legal parentage through confirmatory adoption and court judgments protects families. Barriers remain due to state restrictions, societal biases, and opposition from personhood movements. Grassroots storytelling drives legislative change, and the U.S. surrogacy laws attract international couples. Oleaga emphasizes starting advocacy efforts anywhere to build coalitions for change.
Scott Douglas Jacobsen: How have legal reforms advanced access to reproductive technologies and family-building options for LGBTI+ individuals?
Janene Oleaga: Inclusive legislation allows LGBTI+ individuals to access healthcare including fertility treatments and gender affirming care, and secure their legal relationships to their children. Fertility insurance mandates in states like Maine, New York, and Massachusetts, require insurance providers that meet certain criteria to provide fertility coverage for all members of the insurance plan regardless of gender identity or sexual orientation. While cost is only one factor that impacts access to fertility care, removing the issue of cost allows more LGBTI+ individuals to build their families through assisted reproduction – whether sperm donation, egg donation and surrogacy, or embryo donation.
Additionally, enacting inclusive legislation that provides for individuals to secure their legal parentage to their children born through assisted reproduction has allowed LGBTI+ parents to protect their legal parentage through a formal court process – whether a judgment of parentage, step parent/second parent adoption, or confirmatory adoption. In states that have a legal framework for parents through assisted reproduction to secure their legal rights, LGBTQ+ individuals can protect their legal parentage to their children born through assisted reproduction. In 2025, this is more important than ever.
Whether you had your children through sperm donation, or egg donation and surrogacy, now is the time to ensure your legal parental rights are secured through whatever process is available to you in your state of residence – whether a confirmatory adoption, step parent or second parent adoption, or other judgment of parentage. A final court order declaring your legal parentage is entitled to full faith and credit in every state throughout the United States.
Jacobsen: What are the current barriers to advanced access reproductive healthcare and family formation services for LGBTI+ people?
Oleaga: State borders and societal pressures. Some states are less inclined to make fertility treatment and assisted reproduction laws available to LGBTI+ individuals. In the absence of federal legislation establishing access to fertility care to all, these matters are governed at the state level.
Jacobsen: Why are grassroots community-led solutions complementary to legal reforms?
Oleaga: Because the stories of individuals are the most powerful tool we have to effectuate change. Lawyers and politicians can discuss policy at length, but we need individuals willing to share their stories to humanize the need for further legal reform. Community-led solutions humanizes efforts to improve public policy.
Jacobsen: What strategies have helped overcome institutional resistance?
Oleaga: Sometimes people don’t understand or care about an issue until it directly affects them. Some people don’t care about increasing access to fertility care until someone they love is unable to do so. These stories are the most important tool we have to ensure legislation continues to evolve. I will not stop until we can all access care. All means all.
Jacobsen: How do these legal reforms tie into international efforts for equality for diverse family types?
Oleaga: Legal reforms at the state level throughout the United States have made some states ideal locations for individuals in other countries to access egg donation and gestational surrogacy. Gestational surrogacy is illegal throughout most of Europe, so many LGBTI+ couples come to the United States in order to benefit from the laws of certain states allowing and regulating these processes. Pro-family legislation in the US isn’t only available to Americans, but to the world at large.
Jacobsen: What are the organized (and disorganized, in fact) efforts to restrict reproductive technologies and family formations to a strictly confined type?
Oleaga: The entire personhood movement is a way to restrict reproductive freedom for LGBTI+ individuals and women in general. Personhood legislation goes beyond the restrictions on reproductive care imposed by abortion bans. We cannot have personhood and IVF – the two cannot coexist.
The order directs the White House’s Domestic Policy Council to investigate what’s driving up the cost of IVF and recommend ways to lower it,
Jacobsen: What are the effective methods to build coalitions and mobilize advocacy efforts?
Oleaga: Start. Start anywhere at any time. Start small. Start with your community. Share your story. You’ll find the people you need to effectuate change and you’ll build the right team. Just start.
Jacobsen: Thank you for the opportunity and your time, Janene.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/14
Aisha Imana is a youth delegate with the United Nations Association in Canada, advocating for diversity, equity, inclusion, and gender equality, with a strong focus on youth participation. Ayat Ibrahim is a master’s student at the University of Ottawa researching educational access in post-conflict regions, migration policies, and nation-building efforts in the Global South. Mabintou Ouattara is an engineering professional and delegate with the Young Diplomats of Canada, advocating for women in STEM, inclusive education, and gender equity in marginalized communities. Imana, Ibrahim, and Ouattara discuss advocacy at CSW, focusing on gender equality, youth inclusion, education, women in STEM, and overcoming systemic and cultural barriers.
Scott Douglas Jacobsen: Names and titles.
Aisha Imana: My name is Aisha Imana. I am based in Canada and am a youth delegate with the United Nations Association in Canada.
Ayat Ibrahim: Hello, my name is Ayat Ibrahim. I am from Ottawa, Ontario, a delegate with the United Nations Association in Canada.
Mabintou Ouattara: Hello, my name is Mabin Ouattara. I live in Calgary and am a delegate with the Young Diplomats of Canada.
Jacobsen: What brings you here today?
Imana: I attended CSW 68 last year and knew that my advocacy work was incomplete. I was determined to return and continue my efforts. My focus includes diversity, equity, inclusion, and, in particular, youth participation, with gender equality at the core of my work. I am privileged and grateful to be with the United Nations Association in Canada. I aim to build upon my previous efforts, attend discussions on the Beijing+30 review process, and analyze critical developments concerning SDG 5 and its intersection with all 17 SDGs. I am grateful for the opportunity to be here, and I have actively worked to promote youth inclusion at decision-making tables.
Ibrahim: I am a master’s student at the University of Ottawa. My studies focus on equitable access to education in the Global South, particularly in post-conflict regions. I also examine nation-building efforts after armed conflicts and the impact of migration. Women and children face heightened risks as global border policies become increasingly restrictive. Attending an international conference like this allows me to connect with like-minded individuals and gain a broader perspective on these global issues. What brings you here today?
Ouattara: I came to CSW because I am passionate about women in STEM and promoting inclusive education, especially in marginalized communities. I currently work in engineering, and it is not often that people from my industry are represented in these spaces, so our issues often get overlooked, particularly the lack of female representation in these fields. I could help amplify the voices of my community. I also originally come from Ivory Coast, where women face significant challenges, such as female genital mutilation and numerous barriers to education. I was fortunate to study in Canada and to be here in this space, and it is a great opportunity for me to raise awareness, connect with others doing similar work, and bring back ideas and solutions that can make a real impact.
Jacobsen: How long have you been here? What is your biggest takeaway or moment?
Imana: That is such a great question. I have been here since last Sunday, and I am leaving tomorrow. I think my biggest takeaway is that women are not vulnerable—we are placed in vulnerable situations. There is a common misconception that women are weak or that we do not know how to be part of the global community, but I do not believe that. What reaffirmed this for me was being at CSW this week and witnessing women’s strength, resilience, community, and inclusion in all their diversities within these spaces. My biggest takeaway is that we are not weak or vulnerable. The people, perpetrators, and institutions place us in these situations. That realization is a call to action for us to be included more meaningfully in decision-making spaces, and I believe that is one of my most significant takeaways.
Ibrahim: I have been here for about a week, and my biggest takeaway is that despite the world we live in and how pessimistic it can sometimes feel—especially at a higher level, where large political forces make decisions without much input from individuals—change is still possible. Hearing from different organizations, advocacy groups, and activists has shown me that meaningful change can happen at the individual level. We should not always focus on the big picture alone; instead, we should zoom in on a closer perspective and recognize that radical change can begin with a simple act.
Ouattara: My biggest takeaway is that women are often over-mentored but under-sponsored. We frequently receive advice and guidance but lack tangible opportunities to advance and climb the ladder. I also had the opportunity to be a panellist at an event titled Pathways to Gender Equity for Women in the Workplace, which was incredibly insightful. It provided me with a great opportunity to meet people, share my experiences, and express my perspectives.
Jacobsen: Who was someone that made you feel starstruck while here?
Imana: Wow, that is an amazing question because so many incredible people have touched me. The one person who left me truly starstruck was someone I encountered at a parallel event. I attended a session organized by a group called Straight From the Heart International. However, it featured a woman who shared her experiences of raising a son with autism. The event was deeply focused on how mothers navigate the challenges of parenting a child with autism, and it left a profound impact on me.
Listening to her story about the struggles she shared—opening up for the first time in a UN space about her challenges with her son—brought me to tears. As someone who is neurodiverse and has struggled with my own identity, I deeply relate to her experiences. This was her first time in this environment, her first time speaking openly about the difficulties she faced.
She was from Nigeria and spoke about how mothers like her often do not receive the support and resources they need within their cultural context. Additionally, she faced cultural backlash from her community, not because they did not care but because they were unaware of the barriers, stigmatized perceptions, and misunderstandings surrounding autism and the care it requires.
She left me truly starstruck. For being so open and vulnerable in sharing her story, she is a beautiful person and a strong mother. That was a great question. Thank you.
Ibrahim: It was actually at a session I attended this morning. The event focused on Sierra Leone and its gender equality initiatives and national policy efforts. A minister of gender and youth rights was present, and the way she spoke—with such passion, without reading from notes—felt truly authentic, as if it came straight from the heart.
I learned so much. I had no idea that Sierra Leone was a leader among African nations in implementing progressive policies. They have developed a national action plan that not many countries in the region have.
Her words resonated with me because, as an African myself, I know how strong cultural barriers, social stigma, and taboos can be. Seeing a leader speak so openly and advocate for real change made me feel that similar changes can be applied more broadly if progress is happening in Sierra Leone.
Ouattara: One person who touched me was Jessica Vonderbeek. She was one of the speakers at our parallel event, Indigenous People of the USA and Canada. It was a virtual event, and hearing her story was incredibly moving.
She is a Sixties Scoop survivor from Alberta, and despite everything she has endured—being taken from her family, given another name, and losing her connection to her Indigenous identity—she remains resilient. She does not even have an Indigenous name right now, but she is looking forward to reclaiming one, and it will happen. I cannot wait for that moment because her story resonated deeply. I cannot imagine going through what she has and still moving forward with the strength she does.
She struck me by saying, “I lived an incredible life.” That made me tear up because I cannot begin to understand what that feels like—to endure so much and still find the strength to say those words. Seeing people who have experienced such hardship yet remain strong and resilient is incredibly inspiring. She is a role model; her strength and positivity will stay with me.
Jacobsen: Thank you for the opportunity and your time, Aisha, Ayat, and Mabintou.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/14
Hildah Otieno Juma, executive director of the Black Talent Initiative (BTI), talks about Ignite Winnipeg, an event fostering Black talent and career advancement. Inspired by Ignite Toronto 2023, it brought 190 attendees together for networking, discussions, and career opportunities. Dr. Chika Stacy Oriuwa delivered a keynote on leadership and resilience. Canada Life partnered with the event held at the Canadian Museum for Human Rights. Attendees praised it, requesting a larger venue next year. BTI continues engagement through virtual meetups and a Community Hub, ensuring ongoing support for Black professionals. Juma emphasized representation, collaboration, and impact.
Scott Douglas Jacobsen: Today, we’re here with Hildah Otieno Juma, the executive director of the Black Talent Initiative (BTI), which fosters equitable opportunities for Black professionals and candidates. Originally from Nairobi, Kenya.
Hildah became a passionate advocate for social justice as an international student. With over a decade of experience, she previously served as the executive director of the Canadian Federation of Students–Ontario, advocating for post-secondary students across the province. Recognized with the Emerging Leaders Social Impact Award in 2023, she holds a degree in political science and philosophy and a certificate in nonprofit management. Based in Toronto, where the wind tunnels can be quite chilly, she continues to champion initiatives to combat anti-Black racism. Thank you for joining me today.
Hildah Juma: Thank you, Scott, for having me. It’s a pleasure to be here.
Jacobsen: Let’s begin. What inspired the Black Talent Initiative to launch Ignite Winnipeg for the first time in Manitoba? Also, is the weather an impediment?
Juma: Funny story. Yes, the weather can impede getting around the city. However, the people in Winnipeg are amazing. Despite the freezing temperatures, we had over 190 people attend our event, even though it was minus 30 degrees Celsius. They arrived on time, full of enthusiasm, and ready to engage. Regardless of the cold, the community showed up in full force, which was incredible. So, while extreme temperatures might be an adjustment for those unfamiliar with Winnipeg winters, they were not an obstacle to the event’s success.
The inspiration for hosting Ignite Winnipeg stemmed from the success of Ignite 2023 in Toronto, which was a three-day conference. One of our keynote speakers, David Simmonds, a senior executive at Canada Life, played a significant role in this. He delivered an outstanding speech on Leaders Day, the second day of the Toronto conference, where he connected deeply with the audience and participants. His experience was so positive that he wanted to bring a similar event to Winnipeg, where Canada Life is headquartered. Throughout last year, we discussed how this vision could be realized and what key elements we wanted to incorporate.
Ultimately, our goal was to bring together Winnipeg-area employers and the local community to discuss the challenges and opportunities within the workforce. It was important to create a space where employers could engage with community leaders, exchange ideas, and explore collaborations that could benefit the region. Beyond addressing workplace challenges, we also aimed to highlight and celebrate the achievements of Black professionals and community members. Providing a platform for sharing success stories, discussing lived experiences, and fostering a collective commitment to continuous collaboration was essential.
The event was a resounding success, with over 190 attendees, two keynote speeches, two-panel discussions, and live entertainment. One of the most memorable moments was when a 15-year-old high school student performed a song about hope, uplifting the room. The atmosphere was filled with celebration—of Black History Month, Black excellence, and Black joy—and a strong sense of unity, with everyone working together toward a shared vision.
We were honoured to host Ignite Winnipeg at the Canadian Museum for Human Rights, which provided a fitting backdrop for discussions on equity, inclusion, and empowerment. The energy in the room was incredible, and I could not be more grateful for the enthusiasm and dedication of everyone involved. It was a remarkable event, and I look forward to continuing this work.
Jacobsen: The Canadian Museum for Human Rights is a beautiful building. I’ve been there once, and it was truly wonderful. I highly recommend that everyone visit it.
When you mentioned Manitoba and Winnipeg and any event there, I was immediately reminded of that scene—what was it? The one with John Candy and the Jamaican bobsled team? When I spent a week in Winnipeg, I felt like one of the bobsled guys.
So, how does Ignite Winnipeg align with BTI’s broader mission of fostering Black talent and career advancement?
Juma: To provide some context, BTI was founded in 2021 after George Floyd’s death. It became an opportunity for us to come together and create a space where people could talk about their experiences as Black individuals and members of the Black community. Everyone remembers that this was during the COVID-19 pandemic, a time of extreme isolation.
In response, we provided a virtual space where people could connect weekly, share their thoughts, discuss pressing issues, and support each other. Today, we are a registered charity recognized as a key connector of Black talent. Our approach to Black talent is rooted in the understanding that everyone’s professional journey is unique. Whether someone is pursuing entrepreneurship, a corporate career, or working as a changemaker in the community, we aim to connect Black professionals to opportunities that support and empower their growth.
At BTI, everything we do is centred around talent development and ensuring individuals have access to the resources and networks needed to thrive. That’s how BTI was founded; that mission remains at the heart of our work.
When we talk about Ignite, it is more than just an event—it’s a three-day experience. We use the word “experience” intentionally because we want participants, attendees, sponsors, and partners to walk away with a deep appreciation for the incredible work happening within the community. More importantly, we want them to invest in it, create impact, and find inspiration.
Ignite is built on four key pillars: investment, impact, inspiration, and innovation. These elements guide the event’s structure and the outcomes we aim to achieve. Creating spaces like Ignite allows the community to come together in ways that foster collaboration and meaningful connections.
When people come together in these spaces, connections happen naturally. From these connections emerge new partnerships, community initiatives, and business collaborations. Individuals network and organizations find synergies, and new opportunities for community-building emerge.
If you were to take the energy and momentum from Ignite Toronto, that is exactly what we wanted to bring to Winnipeg. And we succeeded. The community showed up, engaged meaningfully, and built connections that will lead to future collaborations between grassroots organizations, corporate entities, and community leaders. That’s what makes Ignite so impactful.
When I reflect on how Ignite Winnipeg went, I find it incredibly inspiring to see how much great work is happening within the community. A significant impact is being made—both by corporate entities and the community leaders present at the event.
One of the key takeaways from attendees was their excitement about experiencing Ignite. They were enthusiastic about the event itself and about the importance of continuing this work in Winnipeg. Most notably, their biggest question was, “When’s the next one happening?” Many people left knowing that Ignite Winnipeg will return next year, and they’re already looking forward to it.
There were also suggestions on how to enhance the event. Some attendees proposed securing a larger venue to accommodate more people, while others suggested expanding the event into a full-day experience rather than just an afternoon gathering. These conversations made it clear that Ignite Winnipeg is a much-needed initiative and that the community wants it to continue.
We’re incredibly grateful to have Canada Life as a collaborative partner in making this event possible. The overwhelmingly positive feedback and the eagerness of attendees to return reinforce that this initiative is meaningful, impactful, and essential. All around, it was a fantastic experience.
Jacobsen: First, not a single person mentioned the weather. What?
Juma: Yeah. You have to remember that they live there every day, so their experience isn’t the same as ours. My colleague and I went out for dinner and decided, “Let’s walk back.” You know, get some fresh air, take a nice walk. Well, we were freezing, but everyone else around us was walking like it was nothing.
Some people even had their jackets unzipped.
Jacobsen: Yeah, for non-Canadians, these are the kind of Canadians who make other Canadians say, “Why are you walking around in flip-flops and shorts, shirtless, in minus 30-degree weather?”
Juma: Yes, and they’re just going about their lives. No one was complaining. No one said, “Oh, it’s so cold outside.” That’s why they call it “Winterpeg.”
Jacobsen: How will Ignite Winnipeg provide Black professionals with actionable career insights and networking opportunities beyond just being a fantastic experience for people who share common interests?
Juma: Ignite Winnipeg allowed employers to share their organizations’ efforts to support Black talent. It was also a platform for these employers to discuss how they are working to develop Black professionals professionally, not just through recruitment but also through retention and career advancement.
Many of the discussions focused on how organizations nurture Black employees within their workforce, ensuring they have access to mentorship, training, and leadership opportunities to help them move up within their companies. It was also a chance for employers to share their personal experiences working within their organizations and how they strive to create inclusive workplace cultures.
Jacobsen: Representation matters.
Juma: Seeing Black leaders and executives speak about their career journeys in Winnipeg-based companies was incredibly impactful for the Black community. Hearing their stories inspired attendees, showing them that they, too, could one day become leaders in these organizations if they chose to follow a similar career path. Ignite Winnipeg positioned these employers as diversity, equity, and inclusion leaders, putting them on the map as employers of choice for Black professionals.
By showcasing organizations that actively support and develop Black talent, the event helped job seekers in the room recognize employers who genuinely value diversity. Whenever these companies have future job openings, the attendees are more likely to view them as favourable places to apply or seek collaboration opportunities from a community perspective.
Another key aspect was the employers’ commitment to Winnipeg. Many of these companies spoke about why they intentionally built in Winnipeg, sharing their historical and contextual ties to the city. This was important because it demonstrated that opportunities for career growth exist beyond the major hubs like Toronto, Montreal, and Vancouver—Winnipeg is also home to thriving organizations investing in local Black talent.
For Black professionals and community leaders in attendance, this event offered a behind-the-scenes look at what it is like to work in these organizations, how they operate, and how they support diverse employees. Meeting successful professionals who could advocate for them, mentor them, or become allies was a key takeaway.
At the end of the event, there was a dedicated networking session where attendees could connect one-on-one with employers, industry leaders, and fellow professionals. This kind of direct engagement is often where meaningful connections are formed. I hope that employers who attended took the time to stay back, engage with attendees, exchange contact information, and initiate follow-up conversations—whether through coffee chats or formal meetings—to discuss how they can support the career growth of Black professionals.
So, that’s how I’d answer that question.
Jacobsen: And what about the feedback from attendees on the event itself?
Juma: The feedback has been amazing. Many attendees approached us as organizers when the event ended to express their gratitude and appreciation. They emphasized how much a space like this was needed, highlighting the value of collaboration between employers and the community.
Many participants also took to social media to share their experiences. There were numerous LinkedIn and Instagram posts where people talked about their key takeaways from the speakers, the entertainment, and the event’s overall impact. A recurring theme in these posts was that Winnipeg needed an event like this. For some attendees, this was their first time experiencing an event of this kind, and they were eager to share how much it meant to them.
The feedback has been overwhelmingly positive. The collaboration between Canada Life and BTI was a huge success. The team at Canada Life was thrilled with the outcome, particularly with how the event brought together two key groups—the community and employers. From both a collaborative and organizing perspective, everything went exceptionally well.
The testimonials from attendees have been filled with excitement and anticipation for the future. Many ask, “What’s next?” and “When is the next event?”. We allow attendees to stay connected with BTI virtually to ensure the engagement continues beyond the event.
One way we are doing this is by inviting the Winnipeg community to our virtual Friday meetups. These weekly gatherings, originally created in 2021, still exist today as a way for Black professionals to engage, share experiences, and support one another. We are extending an open invitation to the Winnipeg attendees to join us virtually every Friday.
Of course, there is a time zone difference, as the sessions take place from 12:30 to 1:30 PM Eastern Time, meaning Winnipeg participants will join at 11:30 AM Central Time. Additionally, we are working on launching a Community Hub—a virtual platform where employers, entrepreneurs, and Black professionals can connect, network, and share opportunities. This will serve as a continuous engagement space for those who attended Ignite Winnipeg, allowing them to stay connected while they wait for the next in-person event. We plan to launch the Community Hub next month.
Jacobsen: Why was Dr. Chika Stacy Oriuwa chosen as the keynote speaker? What key messages did attendees take away from her talk?
Juma: I’m not sure how many people are familiar with Dr. Chika Stacy Oriuwa’s journey. If not, I highly encourage you to look it up. She is an incredible leader and will release a book later this year that details her experiences.
Dr. Chika attended medical school at the University of Toronto, where she faced a unique and challenging reality—she was the only Black student in her cohort upon entering medical school. She was the only Black student in the entire medical program at U of T at the time. She was the only one in a graduating class of hundreds of students.
Rather than accepting this as the norm, Dr. Chika took action. She worked closely with the medical school administration to create pathways to diversify the applicant pool, advocating for more Black students to apply and be accepted into medical school. Her work has played a crucial role in increasing representation in medicine.
A few years ago, Barbie recognized her groundbreaking achievements and honoured her with a Dr. Chika Stacy Oriuwa Barbie doll, celebrating her contributions to the medical field and her advocacy for Black medical professionals.
Dr. Chika was chosen as the keynote speaker because we wanted to highlight themes of authenticity, leadership, and resilience intentionally. Her journey is one of perseverance—she has faced racism in academia and the workplace, yet she has continued to rise above these challenges and excel in her career as a distinguished medical professional.
Her message to the audience was about authentic leadership. She emphasized the need for audacity and boldness in leadership—that we must be daring and unafraid to step into spaces where we are underrepresented.
To close the event, she delivered an incredible talk, sharing her personal story and concluding, in true medical fashion, with a “prescription” for how we can all become better leaders. She encouraged everyone to leverage their authenticity, embrace their uniqueness, and lead with confidence and courage.
That is who Dr. Chika Stacy Oriuwa is, and that is why she was chosen as the keynote speaker. She did an outstanding job bringing her message to the people of Winnipeg, leaving a lasting impact on everyone in attendance.
Jacobsen: You might have a little time left. What role did the CMHR (Canadian Museum for Human Rights) play in the inaugural event?
Juma: Well, it was primarily just a venue selection. We were looking for an available space that could accommodate the number of attendees and was accessible as soon as possible. The CMHR met all those criteria, so we chose it as the venue.
Jacobsen: Hildah, thank you very much for your time. I appreciate it.
Juma: Thank you, Scott.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/13
Matthew Meier is a travel expert at MaxTour, specializing in Las Vegas tourism, national parks, and marketing, providing unique experiences and insights into the travel industry and business growth.
Scott Douglas Jacobsen: What makes Monument Valley important?
Matthew Meier: One of the standout locations in our tours is Monument Valley, a truly iconic cinematic destination that has drawn movie fans for decades. It’s a place where the natural beauty of the Southwest meets the timeless appeal of film history.
Monument Valley’s towering sandstone buttes and sweeping desert vistas have served as the backdrop for legendary films like Stagecoach and The Searchers—it’s practically synonymous with the classic Western genre.
Jacobsen: What do travellers do?
Meier: Today, travellers visiting Monument Valley are looking for more than just photo opportunities—they want authenticity and connection. Our tours emphasize the cultural significance of the area, including its rich Navajo heritage, while celebrating its role in cinematic history. This balance of storytelling and sustainability resonates strongly with the new priorities of modern travelers.
Jacobsen: How does social media play into this?
Meier: Regarding social media and movie-based travel trends, platforms like TikTok have undoubtedly popularized cinematic landmarks like Monument Valley. While potential changes in social media usage could shift how people discover these destinations, the timeless appeal of such locations ensures they’ll remain sought-after.
The pull of Monument Valley isn’t just about its Instagrammable views—it’s about the experience of standing where movie legends once did.
If you’d like to discuss more guiding travellers to cinematic destinations or exploring Monument Valley with us, feel free to reach out—I’d be happy to help!
Jacobsen: Thank you for the opportunity and your time, Matthew.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2025/04/13
Art Shield, founded by Edward Akrout, is dedicated to Ukrainian cultural preservation and global humanitarian efforts. It identifies emerging artists in conflict zones, amplifies their work through exhibitions and media partnerships, and supports their growth through education and funding. Art Shield’s initiatives include art sales, immersive events, and redistributing proceeds to fund art centers and therapy programs. Notable projects include Deocoupage Wine and the Echoes & Visions exhibition. The organization aims to expand into Toronto, Mexico City, and Vancouver, fostering global artistic resilience while advocating for democracy and cultural heritage protection.
Scott Douglas Jacobsen: Okay, so today we are here with Edward Akrout, the founder and CEO of Art Shield. Art Shield plays a role in Ukrainian cultural preservation and humanitarian efforts. It focuses on an important aspect of maintaining culture amid war, which is often overlooked compared to more immediate concerns like rebuilding infrastructure, reconstruction efforts after bombings, and humanitarian aid—ensuring people survive and can continue their lives. Military efforts are an obvious priority. Geopolitical strategies are another. However, I believe art is equally important—not in the short term, but in the long term. This is why it is often not discussed during wartime, as the focus is always on immediate crises. People tend to prioritize the present moment. Before we discuss Art Shield, I want to get your perspective. What do you think is the relevance of art and cultural heritage to humanitarian and preservation efforts in the long term?
Edward Akrout: Well, what we see in Ukraine right now reminds us of something forgotten in the West. In Europe, there has been a default pacifism, which is understandable—it is a trauma response to the devastation of the Second World War. Particularly in the arts and culture sector, there has always been an assumption that war is inherently bad and should be avoided at all costs. That has been the general position of people working in arts and culture. However, we are witnessing in Ukraine that all the great cultural achievements we cherish today exist because they were safeguarded at some point. And they still need safeguarding.
I first became involved in Ukraine in 2013 while acting in a film. One of the key things that led me to create Art Shield was my work on a documentary about artists in wartime. That project was a coincidence—I initially just wanted to support theatres. I started by asking actors in Ukrainian theatres to record short videos explaining what they needed and how the war had affected their work. Through this, I discovered the stories of actors who had joined the Ukrainian army. Then, I learned about artists who had also enlisted and volunteered.
This was surprising to me because actors are trained in empathy—so how do they engage in the dehumanizing process of war? It also felt like an alarm bell. When people who have the broadest understanding of human emotions and capabilities decide to put down their brushes, leave the stage, and pick up a weapon, it signals how existential this war is—not just for Ukrainian culture but for the very space we have built in the West to sustain artistic and cultural diversity.
Jacobsen: And so, when we’re thinking about Art Shield, where does it come in regarding the core promotion of Ukrainian culture and shaping cultural identity in real-time?
Akrout: Our operation is fairly simple. We identify artists with strong aesthetics and concepts that belong to art history and focus on potential artistic movements.
Throughout history, much of what we perceive as genius has emerged from specific artistic scenes—whether it was Montparnasse in the 1920s, Manhattan in the 1980s, or Williamsburg in the 1990s. Many of these great artists emerged from the cultural effervescence of these places in time. We recognize Ukraine—Kyiv specifically, and the Golden Gate neighbourhood—as one of those vibrant artistic scenes.
That is where we first established ourselves and where we met most of the artists we have collaborated with. Once we identify these talents, we amplify their voices by organizing exhibitions. We have held exhibitions in London and done some work in New York, and we are planning to expand to Los Angeles.
We also have an incredible press partner, Paradox Public Relations , which has been amplifying these artists’ voices by securing placements in top-tier media outlets. One of the artists, Gamlet, we have been working with since the start of the war is known as the Banksy of Kharkiv. He has been creating street art in recently liberated Izyum. Thanks to the efforts of Paradox PR, his work was featured in The New York Times, which was a major achievement for us.
We are also supporting another project that we are very excited about. Another project for which we have garnered significant media attention is Deocoupage Wine. Tetyana Boryanova was a Human Rights Watch producer, translator, and fixer. On September 11, 2022, she was among the first people to enter Izyum after its liberation.
Izyum was one of the first towns occupied by Russian forces, and horrific war crimes took place there. In the first few weeks after its liberation, before other authorities could arrive, Human Rights Watch was on the ground investigating war crimes. Tetyana spent weeks there, translating interviews with civilians reporting these crimes.
Every time Tetyana entered a home in Izyum, the residents were so happy to see people that they offered her grapes. People grow grapes in their gardens there and make their wine. Those grapes had grown during the Russian occupation and were harvested upon liberation.
The people deeply moved her, and what was presented to her, so she felt compelled to do something with it. She created a wine called Deocoupage —a name that plays on the word “occupation.” She collaborated with Gamlet, the artist I mentioned, and used his work on the bottles. We have showcased these bottles on multiple occasions in London and sold a few of them.
One hundred percent of the proceeds will go to Superhumans, an organization that provides prosthetics to civilians and military personnel.
Jacobsen: You have also provided generators, lights, and equipment to areas heavily impacted by the Russian occupation, as far as I know.
Akrout: That was among the first things we did in 2022 and 2023. Our first money was used to equip several theatres with incredibly important generators. At that time—just as Russia is still doing today—they were bombing civilian infrastructure, leaving people in the dark.
One of the first things I witnessed when I went to Ukraine was people gathering in the dark, unheated theatres to watch plays lit only by candlelight. That moment deeply moved me, and I felt compelled to support those theatres. We managed to provide generators for several of them.
We also produced a Christmas pantomime for refugee children from Mariupol. That was a beautiful project.
Jacobsen: What do events like Echoes and Visions in London mean to you, and what challenges arise in organizing such events?
Akrout: What has been extraordinary about Echoes and Visions is the quality of work we have been kindly donated—particularly by Knotel and Sätila Studios. The venue itself was remarkable. This is where Charles Dickens wrote Oliver Twist. It’s an 18th-century courthouse, one of the most beautiful landmarks in London.
In many ways, we saw it as symbolic—bringing justice back to the courthouse. That venue became a hub for the Ukrainian community in London. They felt like it was their home. It was very important to create a space that united the Ukrainian community and those who supported Ukraine.
What became incredibly inspiring was that as our events grew, we began to scale them up. We hosted over ten bands, screened eight films, and organized multiple panel talks. When Stephanie Baker came, we held a panel discussion with her about economic warfare and how to defeat Putin.
It became a cultural center. We started attracting people who didn’t necessarily have an initial interest in Ukraine—some were even, frankly, victims of Russian propaganda. But they came because of the quality of the events themselves.
Akrout: They were coming for the quality of the art, and that, for us, was one of our biggest wins. We captured the attention of the Ukrainian embassy, which showed its support.
The Echoes and Visions exhibition took place over three or four events. One of our first big projects was at the Old Session House; we are all very proud.
Jacobsen: Given your mission to protect and nurture art in times of crisis, how has the international community responded?
Akrout: I cannot speak for the entire international community. Most of our events have occurred in international cities like London and New York, so we have engaged with people from many different backgrounds.
As I mentioned earlier, one of our biggest victories was attracting people not initially supportive of Ukraine—people who came purely for the quality of the art because they found it beautiful or interesting. Then, through their exposure, they started learning something. Some even changed their perspectives.
We focus on that the most. We are less concerned with observing the response and more focused on shaping and educating it as much as possible.
We received a beautiful letter of support. Ambassador Valerii Zaluzhnyi invited me to the Ukrainian embassy to receive it. He wrote a heartfelt letter recognizing the contributions of Art Shield and our partners—Dom Master Klass and Paradox Media—for our work in supporting Ukrainian culture.
The embassy’s cultural attaché attended all our events. They were very moved when a non-Ukrainian organization recognized that the Ukrainian issue was not just Ukraine’s concern. Democracies at large have a moral duty to support Ukraine.
Jacobsen: What are your plans for expansion and future projects with Art Shield to support more artists from or currently stuck in conflict zones? Do you hope to extend your presentations beyond international hubs like New York and London to other major cities, such as Vancouver, Toronto, Mexico City, and similar places?
Akrout: During the last Kyiv Art Sessions, we launched a very exciting partnership with Subjektiv, a company founded by a group of Ukrainians from the art and finance sectors. Subjective functions like a new Artsy in many ways, but it is much more efficient.
It is an online platform for selling art, but it also handles shipping, ownership tracking, and even secondary market relevance. We have now become official partners with Subjektiv, and with their support, we have begun developing the Art Shield Gallery.
From the beginning, Art Shield was meant to focus on global art in crisis—not just Ukraine. However, the situation in Ukraine became so urgent that we had to focus on it exclusively, especially as we were still establishing ourselves as an organization. But now, we finally have the bandwidth to expand.
Through our online gallery, we now represent artists from 11 different countries and are in discussions with artists from 24 more.
Additionally, we have secured another major partnership at the Barker Building in downtown Los Angeles, where we plan to establish a permanent cultural hub. This will greatly expand our operations. As you mentioned, we also hope that our online art sales revenue will allow us to grow into other cities like Toronto, Mexico City, and Vancouver.
Strong support exists for our work in Canada. I have always felt that Canadians care deeply about democracy and the world in general. Throughout my travels, I’ve often met people I initially thought were American—they were knowledgeable, curious about the world, and engaged. But six or seven times out of ten, they were Canadian. That is just the reality.
So, we would love to collaborate more with Canada.
Jacobsen: What does this project mean to you in the long term? Art is deeply personal—that is its entire purpose. What does Art Shield mean to you as a long-term project?
Akrout: I grew up with an artist. He passed away when I was 15. As a child, I witnessed firsthand the fragility of both art and the artist.
That experience must have influenced my impulse to create Art Shield. It has always been about the art and the artist. That is the emotional aspect.
On a more rational level, I was influenced by a report called the V-Dem Report, which assesses the health of democracies worldwide. Years ago, I read that in 2011, 30% of the world lived under autocracy. By 2021, that number had risen to 70%.
By demographics alone, the democratic world was shrinking.
Artists are natural leaders—they shape the world we live in. Artists have shaped all the most beautiful things around us, but they have also been shaped by the patrons who supported them.
We felt compelled to create a platform where artists and patrons could work together to shape a better world.
Jacobsen: Edward, you made it. Thank you very much for your time today. I appreciate it.
Akrout: Thank you, Scott.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): СокальINFO
Publication Date (yyyy/mm/dd): 2025/07/27
Global Human Rights Defence (GHRD), a non-governmental organization with special consultative status at the United Nations Economic and Social Council (ECOSOC), has long worked to spotlight the consequences of religious and ethnic violence in overlooked regions.
In this interview, conducted by one of its human rights officers, the organization discusses its latest advocacy work on Kashmir following the deadly attack in Reasi, Jammu and Kashmir, where Hindu pilgrims were deliberately targeted. Drawing from field reports and UN submissions, the officer outlines a pattern of extremist violence enabled by transnational jihadist networks—many with alleged ties to Pakistan.
GHRD emphasizes the urgent need for stronger accountability mechanisms within the United Nations framework, while also exposing the gendered tactics used to terrorize communities and dismantle their social fabric. With decades of advocacy behind them, they now warn that the threat is no longer contained within Kashmir’s borders—it’s metastasizing, with implications for global security. Through diplomatic engagement, documentation, and public awareness campaigns, GHRD seeks not only to honor the victims but to demand sustained international action.
Scott Douglas Jacobsen: What exactly is being presented here today?
Global Human Rights Defence: I am a human rights officer at Global Human Rights Defence, an NGO with special consultative status with the United Nations Economic and Social Council (ECOSOC).
Jacobsen: In relation to the recent terror attack in the Reasi district of Jammu and Kashmir, what broader themes are being addressed beyond the specific incident and its victims?
Global Human Rights Defence: We are here to raise awareness about the broader human rights situation in Jammu and Kashmir and, more importantly, to demand accountability at the international level. There is credible concern that terrorist groups operating with support from elements within Pakistan have carried out attacks like the one we saw in Reasi recently. We aim to bring these concerns to the attention of the international community and advocate for the establishment of accountability mechanisms through the United Nations and its various bodies and procedures.
Jacobsen: How has the response been so far—both from the public and within UN channels?
Global Human Rights Defence: The response has been modest—we have only been here for a few hours. This action is primarily focused on raising public awareness. In parallel, we have submitted detailed written reports and communications to the Office of the High Commissioner for Human Rights (OHCHR) and other UN mechanisms. Unfortunately, the situation in Jammu and Kashmir often receives less attention due to the volume of global human rights crises. Our objective is to shift that attention and elevate the issue.
Jacobsen: Can you provide specifics about the victims of the Reasi attack? What made this incident stand out?
Global Human Rights Defence: In the Reasi attack, which occurred in June 2024, at least nine people were killed and over 30 were injured when militants ambushed a bus carrying Hindu pilgrims. What makes this incident especially disturbing is the apparent targeting of religious pilgrims. While investigations are ongoing, early reports suggest that the attackers may have had religious motives, given the nature of the victims and the context. This adds to a pattern of communal violence that raises grave human rights concerns.
Jacobsen: From your findings, what rationale or justification do the perpetrators offer for such attacks?
Global Human Rights Defence: Well, it is a very jihadist, nationalist kind of situation we are talking about. It is part of the jihad—part of eliminating non-believers or those who do not fit within their ideological system. From what we have observed, these are armed militant groups. According to our findings, they have been financially supported by Pakistan for some time. Pakistan has also provided shelter to ISIS and al-Qaeda members for decades. That is why we are calling on countries—particularly members of the Human Rights Council—to cease this type of funding. The European Union, for example, has a programme called the GSP+ (Generalized Scheme of Preferences Plus). It involves trade and financial support through association agreements. What we hope to achieve is a suspension or at least a thorough review of such support, based on human rights conditionality, so that terrorism like this can no longer receive financial backing.
Jacobsen: Given the support networks you’ve mentioned, is there credible concern that this kind of extremist violence could spread regionally or even globally?
Global Human Rights Defence: Absolutely. That is always the risk with terrorism—it does not respect borders. The network is already expanding. We are seeing evidence that different governments have ties to it. What began in Pakistan is now affecting India. Moreover, of course, with the proper financial and logistical support, it could expand anywhere. That is precisely what makes it so threatening in our view—it truly could be global.
Jacobsen: How are these killings typically carried out?
Global Human Rights Defence: I do not want to go into graphic detail, but virtually every form of violence you can imagine has been documented. Victims have been shot at point-blank range, execution-style. While not specific to these recent attacks, we have seen beheadings and stonings in past instances.
Jacobsen: Would you say there is a clear religious or ideological component to this violence?
Global Human Rights Defence: Exactly. These are jihadist methods—deeply rooted in an extremist religious ideology. The brutality is all too real and deliberate.
Jacobsen: Are there individuals who, out of fear or coercion, surrender or join the cause of these militant groups? Are there those who relent and join their cause to avoid being killed?
Global Human Rights Defence: I am not aware of any specific cases, but I can easily imagine that a deep sense of fear is instilled. The military in Pakistan wields considerable power, and we have seen many instances—not only related to terrorism but also involving the suppression of minorities, particularly in regions like Balochistan—where the crackdowns have been ruthless. This creates an atmosphere of fear across the country. I firmly believe that some individuals may turn to these organizations for a sense of security, something they are not receiving from their government, which is supposed to protect them.
Jacobsen: Besides military responses, what other entities—human rights organizations, policy actors, treaty bodies—are actively working to counter these networks?
Global Human Rights Defence: Sadly, not many organizations are currently working on this issue, which is precisely why we are here. However, this issue falls under several international mandates. For example, there is the Special Rapporteur on Extrajudicial, Summary or Arbitrary Executions. There is also the Committee Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment. Another relevant body is the Working Group on Enforced or Involuntary Disappearances, which is especially important because enforced disappearances are a recurring issue in this context.
There are several international mechanisms available, but the key right now is advocacy. It is about ensuring that this issue stands out amid the many concerns these bodies face daily. These mandates also face limitations in terms of resources. What we are trying to do is amplify the voices of victims—many of whom can no longer speak for themselves—in the hope of achieving some measure of justice.
Jacobsen: Were any of the victims particularly prominent, or was this attack directed more broadly at ordinary civilians?
Global Human Rights Defence: I do not believe there were any prominent individuals among the victims, which, in a way, makes the situation even more disheartening. These were ordinary civilians. They were not politically active or involved in any movements. Most were simply family men—fathers.
Jacobsen: So the victims were primarily male?
Global Human Rights Defence: Regular working men, yes. They specifically selected the men from the group.
Jacobsen: Why do you think men were specifically targeted?
Global Human Rights Defence: I believe it is about striking the country where it hurts the most. They selected the men based on whether they identified as Hindu. Then they addressed the women and said, “You are going to have to watch this. We are going to execute your husband. Then you go back to your government and tell them what we have done.” It is a tactic of intimidation. At the same time, it is about stripping the country of its human capital—its men—and traumatizing the women to inflict maximum psychological damage.
Jacobsen: Are there other details or patterns in this case that are important to highlight?
Global Human Rights Defence: Generally speaking, this was not an isolated incident. While this particular event gained media attention—especially with the brief escalation between India and Pakistan that followed—it is essential to recognize that such acts of terror happen almost daily, though often on a smaller scale. This conflict has been building for decades. What we saw is only the tip of the iceberg. There is far more to this than what meets the eye. That is why a simple ceasefire agreement, such as the one currently in place, is insufficient. We need a comprehensive investigation. We need stronger accountability mechanisms. That is the only way to prevent such atrocities from occurring again in the future.
Jacobsen: Thank you for taking the time to speak with me.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): СокальINFO
Publication Date (yyyy/mm/dd): 2025/07/19
Sarah Sydra Anissa Faraoun, who holds a Bachelor’s degree in Applied Human Sciences, recently completed a three-week internship at the UN Office in Geneva through U.P.I.C.E., under the mentorship of Ambassador David Fernández Puyana. Raised in a diplomatic household, Faraoun found the UN’s atmosphere both welcoming and intellectually vibrant. She was particularly struck by a decolonization conference and a high-level session on Israel-Iran tensions—moments that underscored the weight of global diplomacy.
While not actively participating in protests, she witnessed peaceful demonstrations and came away convinced that young voices are too often sidelined in international affairs. A passionate advocate for diplomacy and global engagement, she admires the work of Pascal Boniface and draws inspiration from literature on personal development. As UN budget cuts loom, she’s especially attuned to the uncertain future of unpaid internships and the accessibility of such opportunities.
Scott Douglas Jacobsen: Could you walk us through your personal and academic background? What drew you to the United Nations, and how did you secure this internship opportunity?
Sarah Sydra Anissa Faraoun: I currently hold a Bachelor’s degree in Applied Human Sciences. As part of the graduation requirements for my degree, I was required to complete a three-week internship, totaling 90 to 105 hours. I was fortunate to undertake this internship at the United Nations Office in Geneva, in collaboration with U.P.I.C.E. (Unión de Promoción de la Identidad y Cultura Española), thanks to the support of Ambassador David Fernández Puyana. The internship lasted three weeks.
Jacobsen: Do you come from a family with a history in diplomacy or international affairs?
Faraoun: Not specifically with the United Nations, but I have always been in a diplomatic environment thanks to my parents, who are both Algerian diplomats. My father served in administrative posts in Paris, Tunisia, and Brussels. I was born in Tunisia and lived there for four years. We then moved back to Algeria for two years before relocating to Brussels for five years. Later, my father was again posted to Paris. Currently, my mother is serving as a consul in Grenoble, France, and my father is the Director General of Finance at the Algerian Ministry of Foreign Affairs. Growing up in this environment has constantly exposed me to international diplomacy and enriched my understanding of global affairs.
Jacobsen: Having spent nearly three weeks immersed in the UN’s Geneva operations, what patterns or dynamics have stood out to you—whether in the formal sessions or the day-to-day environment?
Faraoun: Yes, I just completed my internship at the United Nations. It ended on July 9th and began on June 16th, which aligns with the 59th session of the United Nations Human Rights Council, currently taking place at the UN Office in Geneva. One noticeable trend is the collegial and international atmosphere. I found it easy to engage with representatives and meet new people. Everyone is very open and welcoming, even with the cultural and linguistic differences we all bring to the table.
Jacobsen: Were there particular moments during the Human Rights Council or related events that left a lasting impression on you?
Faraoun: Yes, one moment that stood out was a session discussing the current tensions in the Middle East, particularly regarding the situation involving Israel and Iran. A high-level representative delivered a speech that drew significant attention from delegates and attendees. It was a moment that underscored the gravity of the geopolitical issues discussed at the UN and left a lasting impression on me.
Jacobsen: Did any specific speeches resonate with you—either for their content, delivery, or the issues they spotlighted?
Faraoun: Speeches that stuck with me? The first one I remember was during a side event—a conference on decolonization. It focused primarily on the Sahrawi people. We had the opportunity to hear from a lawyer, a professor, the ambassador of Tanzania, I believe, and an activist. It was the activist’s speech that left the most profound impression on me. She shared that her husband had been imprisoned for ten years. Her testimony was incredibly moving. That was one of the speeches that resonated with me the most. There were others during different conferences. I would also say that it was deeply impactful when speakers addressed topics such as the right to education for women and human rights in Afghanistan.
Jacobsen: On my way to the UN, I came across a one-person protest. Have you noticed any larger or more significant demonstrations, either near the UN complex or elsewhere in Geneva? Or has the atmosphere remained largely calm?
Faraoun: By the way, I was invited to participate in one. Representatives from various associations encourage participation. However, I did not have the chance to join or fully witness a demonstration myself. I did pass by several protests that were held in front of the Palace of Nations. They were relatively calm.
Interestingly, the ambassador shared some information with me—not quite an anecdote, but a fact—about the fountains located directly in front of the palace. They are designed to prevent mass gatherings, helping to limit and control the size of demonstrations. So, it is good to know that this feature serves a purpose in maintaining order.
Jacobsen: From your vantage point, how would you characterize the way disagreements are handled between high-level international representatives during proceedings at the UN in Geneva?
Faraoun: Disagreements are generally handled quite diplomatically. Yes, they are addressed respectfully and with decorum. The key is always to seek a resolution to the issues at hand. That is the essence of diplomacy.
Currently, I am looking forward to an event primarily organized by Algeria, which will take place tomorrow—Friday, June 27th—from 12:00 to 1:00 p.m. at Place des Juges Femmes, within the Algerian delegation. As an Algerian myself, I feel directly involved and eager to hear what will be discussed, what ideas will be presented, and what concerns will be raised.
Jacobsen: The UN is facing a budget shortfall, which has already led to cuts across various programs. Without getting into the politics behind it, what do you think the implications might be for internships, volunteer roles, and job opportunities for young people seeking a future in international work?
Faraoun: It could affect future internship opportunities. For example, in my situation, I am not paid. Therefore, I believe that for unpaid internships, the impact may not be significant—as long as the internship remains unpaid, opportunities may still be available.
Jacobsen: Over the past few weeks, what kinds of comments, concerns, or reflections have you heard from other participants or observers?
Faraoun: I have not necessarily heard frequent comments. It was quite varied. Opinions differ—so yes, quite varied. I do not have any particular frequent comments that come to mind.
Jacobsen: Do you have any favorite quotes that speak to internationalism, justice, or peace—words that have guided or inspired you during your time here?
Faraoun: A favourite quote? I am thinking…I am trying to recall the books I have had the opportunity to read.
Jacobsen: I keep returning to Gandhi’s legacy every time I pass by that statue. Does that kind of symbolism resonate with you?
Faraoun: There is one. She is in one of my books, but I do not want to say anything inaccurate.
I tend to focus more on personal development books—those related to psychology and inner growth. Therefore, it is not directly related to the internship I am currently undertaking. However, I am also very interested in books on international relations, human rights, and geopolitics.
I like Pascal Boniface; his writing interests me a lot. I have had the opportunity to read several of his works. I am not writing any books at the moment, but it has always been a project that interests me—perhaps in the future, when I have gained more experience. I am currently reading The Man Who Wanted to Be Happy by Laurent Gounelle. So again, it is more focused on individual and inner development.
Jacobsen: Thank you for your time.
Faraoun: You are welcome.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): СокальINFO
Publication Date (yyyy/mm/dd): 2025/07/13
Ross Rosenberg is an internationally recognized authority on codependency, narcissistic abuse, and trauma recovery. As the CEO and founder of the Self-Love Recovery Institute, he has become a trusted voice in mental health circles—an in-demand therapist, speaker, and expert witness. His breakout book, The Human Magnet Syndrome, has sold over 190,000 copies and been translated into 12 languages. In his latest work, Codependency Cure, Rosenberg introduces the concept of Self-Love Deficit Disorder (SLDD), a reframing of traditional views on codependency that blends clinical insight with accessible guidance.
With decades of clinical and teaching experience, Rosenberg’s work offers a vital bridge between psychological theory and real-world application, helping individuals escape toxic relational patterns and reclaim a sense of self-worth. In this wide-ranging conversation with journalist Scott Douglas Jacobsen, Rosenberg examines the volatile intersection of narcissism, codependency, and politics. He argues that narcissistic traits—particularly covert narcissism—can offer distinct advantages in political life, enabling candidates to manipulate public perception and prey on voter insecurities.
Rosenberg connects SLDD to a broader vulnerability among citizens to propaganda, fear-driven politics, and cult-like political loyalty. He warns that the psychological spectacle of modern politics, amplified by social media and disinformation, erodes democratic resilience. To counter this, he calls for greater civic awareness, historical perspective, and psychological literacy as essential tools for recognizing manipulative leadership and safeguarding democratic integrity.
Scott Douglas Jacobsen: Ross, thank you for joining me today. Hello from Reykjavik.
Ross Rosenberg: Scott, it’s great to talk to you again. We’ve had many conversations.
Jacobsen: Today, we’re going to be focusing on politics, self-love deficit disorder, and narcissism. If you were to apply these analyses of individual psychology, how would you fit them into the American political system?
Rosenberg: Wow, that’s a really big question. So, let me unpack what you just asked. So, you want to know how my ideas of codependency or self-love deficit disorder, the human magnet syndrome, and narcissism. People who follow me understand that the human magnet syndrome states that codependents are reflexively attracted to narcissists, and narcissists are attracted to codependents because they’re inversely opposite. Their personalities match with each other. How do my human magnet syndrome and other related ideas relate to politics? Well, that’s a big question. I look at politics as a business and a profession, and like all businesses and professions, the very best succeed and rise to the top. Those who cannot succeed, who lack the same talent, or who cannot find a way to meet and surpass their goals tend to struggle. And so, politics, by its nature, I define it as a job where you represent your constituents in a governmental position.
You speak for them, you advocate for them while representing the country, the city, the jurisdiction, the area that you come from, and you represent that. A politician must be selected and possess a certain personality trait, and none of them are mutually exclusive. None of them is selfless. All successful politicians must figure out a way to make themselves appear attractive, to be seen as the person who will represent them and stand up for them. Therefore, they must create a persona that aligns with what they believe their constituents want and one that is more appealing than those of their competitors running for election. In essence, begin with narcissism, a self-centered approach to life where you think about yourself more than the needs of others. It helps in politics because if you’re going to be elected, you have to make everyone aware of who you are and what you stand for. Well, that sounds narcissistic.
Jacobsen: Another aspect of adopting a persona is presenting yourself as something you’re not—essentially, a kind of fabrication. How does this contribute to the construction of a false self?
Rosenberg: That is very dismaying and very upsetting for me and, of course, other people. It is endemic in politics that if you’re going to win an election, you have to figure out a way to present yourself in a manner, in a fashion, that resonates with the people that you want to vote for you. You must continually reinvent yourself as a person who stands for and advocates for specific issues. And these issues change, devolving and evolving, so you have to keep changing yourself. And the person who does that well and keeps tabs on the pulse of their constituents, the people who are going to elect them, is going to get elected. And because what is important to Americans, Canadians, and whoever is listening to this podcast or YouTube video, it changes. It changes generationally. It changes culturally. It changes historically. So, politicians have to keep changing.
Suppose you’re a person with a set of ideas and morals, and you have a specific vision that remains consistent throughout your lifetime. In that case, you won’t get elected because people’s ideas, needs, and wants change. Therefore, the person who can be malleable and change themselves, create or recreate their persona, and conveniently adjust their beliefs or lack thereof to match what they believe the voters want requires a certain personality type. And I don’t think it’s healthy. It’s narcissistic, and it’s very sad because these are the people who win elections.
Jacobsen: In the U.S., we often divide people into conservatives and liberals. Are there consistent personality traits that tend to align with either group?
Rosenberg: If we look at politics and we break down what is a liberal, what is a Democrat, or we break down what is a conservative, what is a Republican, and we go to what used to be the general ideas, the general descriptions, is that Republicans and conservatives represented big business. They wanted less government interference. They believe that if you are left alone, the forces of the economy drive the country to success and comfort. If there’s too much government oversight and regulation, it becomes too bureaucratic and harmful to the creative process, which not only creates businesses but also businesses that create jobs, which in turn create money and spending, and this whole idea of financial success or the trickle-down theory.
By the way, I don’t have a political science background, but that is what I understand as Republican and conservative, as it used to be. Now, let’s look at liberals and Democrats. They believe that the government has a responsibility to all people, whether they’re homeless, poor, mentally ill, independent of colour, or sexual orientation. It’s a very open philosophy that emphasizes the importance of taking care of one another. And because it is so easy for humans and local jurisdictions, cities, states, and governments to overlook this, they create programs and laws that are inclusive and consider people who are disenfranchised. And they believe that government programmes have to be created. People must be responsible for these programs so that they work and help those who can’t otherwise represent themselves and achieve success.
Suppose you can accept this basic explanation of Democrats, liberals, and conservative Republicans. In that case, I have tried my best not to speak about them qualitatively differently. However, if you look at these two, you don’t see them as bad but rather as different ideas. I read this in Neil deGrasse Tyson’s book Cosmic Perspectives or something similar. And in this book, it just blew me away. He said Democrats and Republicans have a lot in common, but we never talk about it.
But I’m talking about differences. And if we talk about those differences, a person who takes care of others, who sacrifices themselves to help other people, not necessarily codependent, that’s more pathological, is going to line up with liberal ideology and politics or consider themselves a Democrat.
A more self-centred person believes the world is better if everyone takes care of themselves and believes that is how we solve problems. We take care of our communities. We take care of our families. That will align with the Republican or conservative ideology. So, I believe that in extremes, now that we’re looking at extremes, the extreme person who gives everything and doesn’t take much for themselves is codependent. Well, the extreme of someone who takes everything and it’s completely all about themselves, well, that’s pathologically narcissistic. This is essentially my relationship compatibility continuum that I talk about in my Human Magnet Syndrome book, where I discuss codependence and pathological narcissism regarding the distribution of love, respect, and caring. Codependence, give it all away; pathological narcissists take it.
So if you accept my explanation about liberals and conservatives as far as how they see the world and what they believe how government can function, which is not dysfunctional, well, then I’m asking the viewers or listeners to accept, well, in the most dysfunctional sense, the most self-orientated are going to be the pathological narcissist and the most selfless orientated are going to be codependents. And in politics, pathologically narcissistic people do much, much better in getting elected than any person.
It is a valuable asset, which sounds terrible because what I’m saying is a personality disorder, which is a horrible thing for people, let alone anyone that’s in a relationship with them; that becomes a benefit for the politician because it allows them without much empathy, without much inner turmoil, cognitive dissonance to mould themselves and shape themselves in any form possible to get elected, not feel bad about it and covertly try to represent your constituents in a beneficent, caring, decent way. But behind the scenes, they’re just about themselves.
Those people get elected because they have it’s a horrible paradox; they have the necessary pathological skillset to beat other people and to figure out ways to crush the other side while getting other people to like them and to vote for them. And by the way, this goes on both sides of the aisle. You can be a pathological narcissist and be a liberal. You can be a pathological narcissist and be a conservative. As much as I say liberal politics aligns with people who are more orientated and conservative politics is more self-orientated, the person who has a personality disorder gets to invent themselves. And that’s why I believe the term covert narcissism is a very important term when we understand politics and politicians.
Jacobsen: In politics, we have leaders, followers, and movements made up of both. How do tactics like fear, loyalty tests, and emotional manipulation within these movements reflect the psychological dynamics of narcissistic abuse or codependency?
Rosenberg: If we look at the history of humanity, I look at it as humans, by their very nature, are very selfish, territorial, and warmongering. Let’s think of that and go back as far as we can to the furthest history we have humans as homo sapiens. We’ve been around for approximately 200,000 years. Still, modern humans can be traced back around 20,000 years, and written history begins about 10,000 years ago. From the very beginning of any historical representation of humans, whether it’s cave paintings or actual writings by the Sumerians in cuneiform, I believe that we started wars and people conquered. There were constant kings’ fights. It is human nature. I had a teacher once who joked that a few million years from now, if aliens discover Earth after we wipe each other out and the world out, they’ll find archaeological remnants of humans and try to figure them out. They’re going to go; what’s wrong with these people? They fought all the time. They kept killing each other.
Well, if you accept that as basic human nature and that the part about loving and taking care of each other is an evolution of that, that is also a part of human nature, but it’s not as strong, and it has less power to it, and it cannot ever beat the dominant, narcissistic, controlling, power-hungry forces in the world. And that is why these benevolent figures in society, who represent humanity, love, and caretaking, are upheld. We celebrate them, but they never really stick around for a while. They get assassinated. They get toppled. Something happens, and they become corrupt.
So if we understand that the forces in the world are more geared towards domination and control, the type of person who’s going to be successful at that, and I neutrally use successful kind of, success is not positive, are going to be people that are selfish, self-centred, manipulative, who are covert narcissists or malignant narcissists who can shape themselves and get masses of people to believe that they represent them. They want to stand up for them. They aim to lead them and establish a concept of the mother country, the father country, the motherland, and the fatherland. And whether you’re Hitler, Mussolini, Stalin, Gaddafi, Castro, or we go through all of these despots, these horrible humans who took control of their countries, they began by getting people to like them and support them.
How do you do that? Well, you have to be a covert narcissist, which is a narcissistic personality disorder and sociopath, or you have to be a sociopath, or what we call a malignant narcissist, which is a combination of narcissism, sociopathy, and paranoia. So sadly, these pathological traits give people the power and strength to be successful in politics or whatever it takes to rule or dominate people and countries. That’s how I think it fits in with the whole idea of politics, narcissism, and codependency. It’s a lot to think about.
Jacobsen: How might citizens with SLDD traits be more vulnerable to political disinformation, propaganda, or even cult-like political allegiance?
Rosenberg: Just to be fair, I think the people who are susceptible to propaganda are independent of their orientation or codependency, and can also be self-oriented or narcissistic. All people, regardless of their background or type, are susceptible to disinformation and propaganda because everyone has ideas about what they want in a government or what they need from it. And the narcissist politician, In Sheep’s Clothing: Understanding and Dealing with Manipulative People, which is a great book by George Simon, who coined that term, well, if they can fool you and become the person that you believe represents them, well, they’re going to vote with you. That applies to all aspects of my relationship compatibility continuum.
Jacobsen: You’ve suggested that individuals with certain personality disorders often succeed in political contests. What psychological warning signs should the public—not just constituents—watch for when assessing political leaders?
Rosenberg: The warning signs are not heeded. People want so badly to have someone protect them and represent them. And politicians are so good at activating wounds in a way that gets people to understand how much they’re hurt and say, “Well, I represent you. I will stand up for you.” And in a perfect sense, with a hypothetical, perfectly healthy politician, they’re going to say the same thing. “This isn’t good. I represent good; vote for me, and I will help you.” Well, the narcissists are going to say the same thing. “This is what I will do to help you: good, bad, or otherwise.” The necessary discernment is to gather historical information about this person and their record.
Voting for or upholding issues or promises they have made is crucial for discerning the difference between promises and follow-through, as well as their consistency. Because politicians continually reinvent themselves, and yes, they might say, “I stand for this, and I’m going to make sure that I vote for it and get it passed if elected,” and they might do so. But what were they, say, five years ago, if they were a politician? Did they have the same belief set? And that’s where you have to do your homework. And very few people want to do that. And that’s very sad, but it’s the truth. Very few people want to do the historical digging to find out who this person is, what their central beliefs are, and how consistently they pursue those beliefs in their job, compared to someone who keeps shifting and changing based on what they believe people want, so that they can get elected.
Jacobsen: Do you think social media has intensified these political dynamics? In other words, are we seeing age-old patterns in human behavior and political organization—only now amplified by the reach and speed of digital platforms?
Rosenberg: Absolutely. When I wrote the second edition of The Human Magnet Syndrome, I was upset about how the 2016 election unfolded, and it impacted a chapter I had written. And my publisher gave me some great advice, and he said, “The world doesn’t want you to talk about politics, Ross. They want you to talk about psychology.” And so, we took that part out of the book. However, my research revealed that social media has been instrumental in spreading information, disinformation, and propaganda in every election since 2016. There are countries such as China, Iran, and Russia that invest millions, millions, and millions of dollars in creating disinformation through social media.
It was so intense and grandly organized that, according to the research I saw, they stated that if they could have eliminated the interference from other international players or countries, the election would have had a different outcome. That’s important because if a powerful country believes that different US presidents will be more beneficial to them. They can sway the American public by 2% or 3% through disinformation on social media, then that can significantly alter the election’s outcome. So, absolutely, 100%. Social media is a primary source of information for many people.
And unfortunately, a significant percentage of these people, although not a majority, do not fact-check. And that is sad. Millions of people will believe what they are told and will not seek countervailing information or evidence to either prove or disprove it. And most people, especially during the 2016 election and the subsequent election, obtained their political information from social media sources.
Jacobsen: Anything you would like to add?
Rosenberg: I’m passionate about it, but I rarely talk about it because I know that if people believe that one person is better than the other, you know, one political group is better than the other, people don’t change their minds. If you go to a party and a Christian wants to get a Jew to change their religion, it never happens. A Republican will never get a Democrat to change their ideas. It just doesn’t happen. If someone holds these beliefs, whether it’s in religion, philosophy, or politics, they’re unlikely to budge because of what one person says. I do a lot better in my life by just keeping my opinions to myself. But you, my friend, you’re a troublemaker. So, I hope the people who are listening to this hear a balanced approach that is neither anti-Republican conservative nor anti-Democrat liberal, but more of an explanation of how narcissism or pathological narcissism impacts our politics and why that’s not good for humankind.
Jacobsen: Ross, thank you very much for your time today. I appreciate your expertise.
Rosenberg: And everyone, this guy’s smart, young, ambitious, and he will go wherever he needs to go to get information. You’re now in Reykjavik, Iceland. Didn’t you go to Ukraine to research the Russian-Ukrainian war? You’ve got a lot of courage, my friend.
Jacobsen: I went to Ukraine twice. The second book project is done. I have to format it and publish it. So, that’s also upcoming.
Rosenberg: Thank you, Scott. The world needs people like you. And thank you for this interview. And it helps people understand politics or people in general. So, I appreciate it.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Dr. Caroline Fleck
Publication Date (yyyy/mm/dd): 2025/04/01
Article excerpt: Scott Douglas Jacobsen: So today, we are here with Caroline Fleck, PhD, a licensed psychologist, clinical instructor at Stanford University, and highly sought-after business consultant. She holds a doctorate in psychology and neuroscience from Duke University and a BA in English and psychology from the University of Michigan.She combines academic rigour with practical experience and is renowned for her expertise in dialectical behaviour therapy (DBT) and cognitive behavioural therapy (CBT). Caroline has transformed lives by empowering individuals to build stronger relationships and foster self-compassion. Her groundbreaking book, Validation, distills complex psychological principles into actionable skills that create lasting change in both personal and professional realms.
Caroline innovates, educates, and inspires globally—and occasionally does interviews with Canadians. Let’s get started with an overview question. What inspired you to write Validation? And can you share some of your journeys in getting Validation on bookshelves and grounding it in your expertise?Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Aristotle / Alexander
Publication Date (yyyy/mm/dd): 2025/06/16
Award-winning playwright and performer Alex Lyras brings ancient philosophy to the modern stage in Aristotle/Alexander, a compelling production presented by the Center for Inquiry in Los Angeles. The play dramatizes the formative relationship between Aristotle and a young Alexander the Great, exploring themes of mentorship, ethics, and political ambition. Through a deep philosophical lineage—from Socrates to Plato to Aristotle—Lyras contrasts ideals with pragmatism and reason with conquest. Rooted in historical depth yet charged with modern relevance, Aristotle/Alexander invites audiences to reflect on the fragility of democracy, the pursuit of legacy, and the moral challenges of leadership, both then and now.
Scott Douglas Jacobsen: Today, we are discussing the work of Alex Lyras—an award-winning playwright, director, and performer known for creating intellectually rich, emotionally resonant solo performances that explore themes of identity, philosophy, and sociopolitical complexity.
His most recent production, Aristotle/Alexander, presented in collaboration with the Center for Inquiry in Los Angeles, dramatizes a speculative and historically inspired encounter between the philosopher Aristotle and his young pupil, Alexander the Great. The play examines enduring political and ethical dilemmas, framed through the lens of mentorship and the shaping of a future world conqueror.
Lyras’s work is acclaimed for its combination of depth, humor, and sharp commentary on the fragility of democracy and the abuse of power. A longtime presence in the Los Angeles and New York theatre scenes, Lyras brings a unique voice to contemporary playwriting, skillfully blending classical ideas with urgent modern questions.
There are many stories about Aristotle, Plato, Socrates, and the lineage of philosophical teaching that come down to us from antiquity. What inspired you to dramatize the relationship between Aristotle and Alexander the Great?
Alex Lyras: I was surprised this story hadn’t been dramatized in greater depth. We’ve all heard about how Aristotle tutored Alexander, but it’s rarely explored dramatically or philosophically in a sustainable way. Historical fiction often mentions it in passing, but writers may avoid digging into the philosophy because it’s dense and complex.
I studied philosophy at Bucknell University and have read it throughout my life. I kept returning to this unique setup: the world’s most brilliant philosopher paired with the world’s most ambitious military mind. It’s a remarkable relationship—rooted in education and power—and yet no one seemed to be exploring it deeply on stage.
I’ve always been interested in developmental narratives, especially early formation stories. When I started researching, I didn’t find much that dramatized their relationship with nuance or complexity. I realized this was not only philosophically fertile ground but also a compelling theatrical concept. I imagined Aristotle/Alexander as a playbill title—something you might see at Lincoln Center or a major repertory theatre. It felt like the kind of title that would grab people: two names, one relationship, and centuries of tension.
So, it was a quick sell. What happens when the greatest mind in philosophy is charged with educating the most significant figure in military history? That tension—between intellect and ambition, reason and conquest—was irresistible.
Jacobsen: What stood out to you in the narratives about Aristotle? What about Alexander the Great? Did you compare their ideas or trajectories with those of Plato or Socrates to understand how those philosophical lineages evolved into the narrative you’ve created?
Lyras: The play tackles these questions gradually. How Plato created the character of Socrates in his dialogues. How Aristotle broke from Platonic Idealism and leaned more into empirical science. And how it all culminated—for better or worse—in Alexander’s development during his all-too-brief reign. The philosophical throughline contrasts ideals and pragmatism, ethics and empire, reason and domination. All of that informs the dramatic tension in the play.
Jacobsen: What stood out to you about Aristotle?
Lyras: Aristotle was originally from the north of Greece. Ancient Stagira is not far from ancient Macedonia—basically where Thessaloniki is today. So, he was a northerner who moved to Athens and was a bit of an outsider. But he was formidable. They called him “the brain” when he was studying at Plato’s Academy—everyone recognized his brilliance. He quickly rose to prominence and became Plato’s star student.
But after Plato died, politics took over, and Aristotle was passed over to lead the Academy. Instead, it was handed to Plato’s nephew, Speusippus. Nepotism is also an ancient tradition. After being snubbed, Aristotle left Athens and began doing independent research on the island of Lesbos, which he likely wanted to do anyway. What struck me is that someone so universally recognized as a genius did not receive what many would consider his just reward. That moment in itself is dramatically compelling. You’re not meeting him at his height—you’re meeting him in a moment of rejection and transition.
He returns to Macedonia, which is… nothing like Athens, let’s just put it that way. While Athens was in political decline, it remained Greece’s cultural and intellectual heart—“the school of Greece.” Even during the Roman period, people still went to Athens to study philosophy, sculpture, and architecture. But Aristotle chose to leave.
And then there’s Alexander—just 13 years old when they crossed paths. Their mentorship lasted until Alexander was about 16. You’re not going to get a juicier moment for a character study: a teenager who is, in some ways, significantly entitled but also intelligent and cultured, growing up as a prince in a court that received scholars, emissaries, and artists. That dynamic—the philosopher in exile and the royal prodigy—creates a powerful dramatic conflict.
Jacobsen: How did you think about Socrates and Plato in the context of this? Did you find meaningful philosophical contrasts?
Lyras: Definitely. You have to contextualize it and recognize that Aristotle was a very different kind of thinker. Plato is theoretical—he’s concerned with ideal forms and metaphysical structures. He’s talking about “the Good,” the cave metaphor, the “Divided Line,” and other abstract ideals. These concepts are foundational for ethics.
But when you get to Aristotle, suddenly we’re in the realm of practical ethics. He’s empirical as opposed to conceptual. He collects fifty constitutions from various city-states and begins comparing them to understand how laws are written and how societies function. He starts categorizing, organizing, and trying to make sense of the world through observation. He invents taxonomy to keep his extensive biological research organized. Then he develops logic—the foundations of reasoning—in order to explain it all rationally to others. He didn’t want to speculate about ideas in general; he aspired to analyze them systematically. Analysis means “unravelling” in Ancient Greek. I love that…
Jacobsen: Was that the origin of science as we think of it today?
Lyras: In many ways, yes. Aristotle laid the groundwork for empirical reasoning. People were still steeped in mythology at that time—offering sacrifices and libations to the gods. Plato was engaged in esoteric theory. Aristotle, by contrast, grounded philosophy in causality. He introduced a method of questioning a vast number of subjects, which became the foundation for scientific inquiry for the next thousand years.
Jacobsen: Aristotle wanted evidence and proof for what constitutes good ethical behavior, correct?
Lyras: In a way, yes. You’re dealing with someone who’s no longer just standing on the Pnyx—the hill in Athens where citizens gave public speeches—trying to persuade people rhetorically. That wasn’t his game. He wasn’t interested in persuasion for its own sake. He aimed to gather evidence, establish causal relationships, and leave behind a systematic body of work for others to study—especially those who hadn’t studied directly at his school.
He was also a prolific writer. Most of what we have today from Aristotle are compiled lecture notes or student transcriptions, but they’ve endured because he took the time to be methodical in his thinking. That’s a legacy of structure.
Jacobsen: Teacher-student dynamics can vary widely. How do you think Aristotle saw Alexander? How did Alexander see Aristotle? And what does that tell us about their leadership styles and eventual legacies?
Lyras: That’s a loaded question, because we don’t know for sure. But there’s plenty of material out there to speculate with some confidence.
Right before Aristotle received the invitation from King Philip II to tutor his son Alexander, he was living on the island of Lesbos, doing detailed marine biological research. Athens had become so factionalized and critical of competing schools of philosophy that he essentially retreated from it. On Lesbos, he created a kind of proto-laboratory where he could work in peace. He was in a stage of inductive reasoning—collecting data and making observations to draw hypotheses.
That contrast is essential. In logic, we often talk about deductive reasoning, where we move from a general premise to a conclusion. But Aristotle, particularly in his biological work, practiced inductive reasoning—moving from observation to hypothesis. In the play, I describe this period as one of youthful optimism. He was probably about 40—middle-aged by ancient standards—but entering a fertile phase of intellectual maturity.
He was also left alone long enough to do the work without constant criticism, which must have been life-affirming. Then he goes to Macedonia, which, intellectually, was years behind Athens.
Jacobsen: So, how does this relate to leadership?
Lyras: It’s central. Aristotle was stepping into a new phase of leadership himself—becoming not just a transmitter of inherited philosophy but an originator of his own system. What he was doing was totally foreign to most people. They didn’t understand it. Many thought his thinking was scattered—jumping from astronomy to marine biology to ethics and politics. They wrongly believed you had to be an expert in one thing. But one of my favorite quotes from Aristotle, to paraphrase, is: “Do we call the bee scattered, for landing on all flowers and sipping the best from each?”
Aristotle’s polymathic nature was a strength, not a weakness. His leadership—pedagogically speaking—was about breadth and synthesis. On the other hand, Alexander was raised in a world of hierarchy, military discipline, and brutal conquest. So what happens when a synthetic, reflective thinker teaches a brilliant, ambitious prince? That tension is core to the drama.
Jacobsen: So this is the beginning of Aristotle’s creation of what could be considered the first university—an institution where one could study a wide range of subjects.
Lyras: Yes, exactly. It’s the early model for what we now call a university—comprehensive, interdisciplinary education. Aristotle began laying the foundation for this kind of broad intellectual inquiry. The Greek word for university is πανεπιστήμιο (pan-episteme), which literally means “across knowledge.”
As for Alexander, I push the envelope a bit in the play, portraying him as highly entitled and wildly arrogant. But in all likelihood, he was more complex than that—certainly more sophisticated than the average adolescent. His father, King Philip II, had already begun expanding Macedon into an empire and was deeply invested in giving Alexander the intellectual polish he himself never had.
Philip invited leading thinkers and artists to the Macedonian court. Euripides had been brought north under earlier kings to write for the court. Herodotus also visited. Other prominent Athenians were welcomed and treated like royalty. So Alexander grew up immersed in culture and surrounded by the intellectual energy of Athens and beyond.
Militarily, he witnessed Philip’s adaptive strategies—sometimes diplomatic, sometimes forceful. So Alexander came of age shaped by a variety of influences, which helped form both his vision and his leadership style.
Jacobsen: That reminds me of exercises we did in drama class—like setting a Shakespearean play in the 1950s or another specific era. The context changes, but the core dynamics remain powerful. You’re doing something similar: starting from an ancient historical premise and teasing out its modern relevance. How do you ensure—although it almost seems inevitable—that narratives like this stay relevant, especially the lesser-known ones?
Lyras: That’s a great question. Honestly, the more I study the Classics—especially around the rise of Hellenism—the more I see how timeless they are. Even earlier, during Greece’s Golden Age, you find ideas that still resonate today.
I think of that Mark Twain quote: “History doesn’t repeat itself, but it often rhymes.” That’s exactly what this feels like. The political questions we’re wrestling with now? They were asking them 2,500 years ago.
How do you govern a polis—a city-state? Or today, a nation? Are there different rules for those in power? Do people working for the powerful get special advantages? Is it better for the average citizen to stay disengaged from democracy because they’re overworked or underinformed? Someone juggling three jobs doesn’t have time to study a candidate’s platform. They’re easily manipulated.
This is why Socrates hated democracy. He didn’t trust the average person to make discerning, long-term decisions.
These questions haven’t gone away—they’re cyclical. Plato talks about this in The Republic—around Book VIII. He outlines how democracies begin: idealistic and committed to the common good. But over generations, those who inherit power haven’t earned it through struggle or civic effort. They begin to enjoy the perks of leadership, bureaucracy expands, and power becomes the goal.
Eventually, the next generation becomes even more detached from civic responsibility. The system breaks down, and someone steps in and says, “I’ll take it from here.” That’s when democracy turns into tyranny. It’s a pattern—not limited to ancient Greece, and not exclusive to brutal tyrannies. It’s everywhere. You see it throughout history: in Egypt, Mesopotamia, the French and Russian Revolutions.
What matters is the political philosophy of the person in power. That’s the fulcrum.
And the more accurate I tried to be with the ancient details, the more modern the story felt. The more I focused on what was happening then, the more people said, “You’re talking about today.”
You can read letters from that time and be shocked by how modern they sound. That’s the power of historical drama—it rhymes with the present.
Jacobsen: Let’s add one or two more questions here. Why do you personally think democracies are fragile? And what did some of the ancients, like Aristotle, say about this? Is their view different from modern thinkers?
Lyras: Sure—great question. Democracies are fragile because they’re essentially social contracts. Hobbes, Hume, and John Stuart Mill wrote about this much later, but they were building on ideas already explored by Plato and Aristotle.
A democracy only works when there’s a shared agreement to act in good faith. It depends on cooperation and shared values. When someone enters the system just to gain power, they can begin to hollow it out from the inside. That motive spreads. Soon, everyone in power is focused on personal gain, and that becomes the new social value.
That’s when democracy starts to unravel.
After World War II, and even into the 1950s and ’60s in the U.S., there was a greater sense of collective responsibility—an idea that we were all trying to serve the nation in some way. But greed has always been with us. It’s a persistent part of human nature.
When enough people in power exploit the system, others follow. The public loses faith. And that’s terrifying because democracy is not a guarantee—it’s an idea. It only works if people believe in it. Without that shared belief and commitment to cooperation, it starts to collapse.
Jacobsen: What are some of your favorite quotes from Aristotle or Alexander the Great?
Lyras: Aristotle collected a lot of wisdom, but one that stands out is: “At his best, man is the noblest of all animals; separated from law and justice, he is the worst.” That captures Aristotle’s belief in civic life. Without law, we descend into chaos. With law and justice, we can rise to something noble.
He also said, “Man is a political animal.” Today we’d say humankind. But the meaning holds—humans are meant to live in community. We’re built for collective life. Our rationality allows us to achieve far more together than alone.
Another one I love: “Educating the mind without educating the heart is no education at all.” That’s especially relevant in politics. It’s not enough to learn how to win wars or defeat enemies—you have to learn how to govern, how to rebuild, how to unify. That’s a major theme in the play. War is not the end goal. Ruling justly and building a civil society—that’s the legacy.
And of course: “Excellence is never an accident.” Virtue must be trained—just like the sword. In the play, I draw that parallel: You train with a sword, but you must also train your ethics. Acting with integrity is a habit, not an instinct.
One more that feels timely: “It is the mark of an educated mind to be able to entertain a thought without accepting it.” That’s missing from today’s discourse. If someone disagrees with you, they’re instantly the enemy. But Aristotle encouraged open, critical thinking—without fear.
Jacobsen: Any favorite Alexander quotes?
Lyras: Definitely. One of my favorites comes from his obsession with legacy. He lived in the shadow of his father, who had already conquered much of the region. Alexander was driven to outdo him.
He once said: “In the end, when it’s all over, all that matters is what you’ve done. All that matters is what you leave behind.” That captures the core of his ambition. He wanted to be remembered—and he certainly succeeded.
Jacobsen: Alex, thank you so much for your time today. I appreciate it.
Lyras: It was great to get into it with you. Looking forward to the next one.
—
The show played March 22nd to May 18, 2025 @ Company of Angels in Los Angeles. It is preparing for an Off Broadway run in the near future. More information and a mailing list sign up are available at http://www.aristotlealexander.com/
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Running Point Capital
Publication Date (yyyy/mm/dd): 2025/02/28
We were interviewed by International Policy Digest and Tobis Fellow writer Scott Douglas Jacobsen, founder of In-Sight Publishing and Editor-in-Chief of In-Sight: Independent Interview-Based Journal.
Fundamentally, tariffs are about business and people!
“In this discussion, Schulman explores tariffs as both a strategic tool and a double-edged sword—capable of fostering domestic self-sufficiency while potentially stifling competition and innovation over time.
“Citing China’s response to AI chip restrictions, he underscores how tariffs can shape trade negotiations and economic strategy. He also highlights the market’s ability to adapt within one to four quarters, advising investors to position themselves either long or short in specific sectors based on risk tolerance.
“Ultimately, Schulman situates tariffs within the broader framework of economic policy, trade balances, and global market stability—where every action risks provoking an equal and opposite reaction on the world stage.”
QUOTED EXCERPTS
“The reality is that even with the promise of reciprocal tariffs being enacted, they probably won’t affect the prices of goods already in the U.S.—in stores and inventory—so the retail and commercial price adjustments may still be a month or several months away.
“We advise our clients to remember that tariffs typically represent a one-time adjustment to pricing and are only one of many factors influencing corporate economics, employment, stocks, and asset prices.
“While common rhetoric suggests tariffs are inflationary, technically they are import taxes paid by the purchaser, and like other taxes, tend to be deflationary rather than inflationary.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Centre for Heterodox Social Science
Publication Date (yyyy/mm/dd): 2025/01/18
Eric Kaufmann (@epkaufm) is a distinguished scholar and thought leader whose work explores the intersection of politics, culture, and identity. He is currently a Professor of Politics at the University of Buckingham and directs the Centre for Heterodox Social Science.
Kaufmann graduated from the University of Western Ontario and earned his Master’s and PhD at the London School of Economics. His academic journey includes positions as a Lecturer at the University of Southampton and Birkbeck, University of London. From 2008 to 2009, he was a stipendiary Fellow at Harvard University’s Kennedy School of Government.
Kaufmann is the author of numerous books, including Whiteshift: Populism, Immigration, and the Future of White Majorities, The Rise and Fall of Anglo-America, and Shall the Religious Inherit the Earth? His forthcoming book is Taboo: How Making Race Sacred Produced a Cultural Revolution. He has also authored opinion pieces in The New York Times, The Wall Street Journal, The Times of London, Newsweek, National Review, New Statesman, Financial Times, and UnHerd.
Beyond academia, Kaufmann is affiliated with esteemed think tanks and institutions, including the Manhattan Institute, Policy Exchange, the Center for the Study of Partisanship and Ideology, the Macdonald-Laurier Institute, and the University of Austin. His research delves deeply into pressing issues such as immigration, ethnic change, and national identity, illuminating the cultural and psychological drivers behind populist movements. He offers nuanced perspectives on white identity, nationalism, and supremacy, advocating for open and balanced dialogue to mitigate polarization.
In his reflections, Kaufmann has tackled a broad spectrum of topics—from the challenges of modern journalism to the resilience of Ukraine and the pressures facing liberal democracy in an era of suppressed debates. His work underscores the importance of fostering resilient, inclusive discussions as society grapples with complex and often contentious issues.
Scott Douglas Jacobsen: What inspired you to write Whiteshift in 2018? What are the fundamental value conflicts in these conversations on majority-minority dynamics? Considering the taboos you address, where should such discussions begin?
Eric Kaufmann: The first thing to note is that I’ve studied the intersection of immigration, ethnic change, and national identity since my Master’s degree in 1994. My PhD at the London School of Economics, my first book, examined immigration and ethnic change in the U.S. during its transformation from a predominantly WASP (White Anglo-Saxon Protestant) country to a majority-white nation that included Catholics and Jews. That’s where it stands today. I was particularly interested in the decline of the WASP phenomenon. My work then covered developments up to around 2004, when Samuel Huntington published Who Are We? and Pat Buchanan gained attention for his political campaigns.
At the time, the big question was: How is it possible that there hasn’t been an anti-immigrant nationalist-populist movement in the U.S.? This topic was of considerable interest in the mid-2000s. It wasn’t until Donald Trump’s campaign that such a movement emerged.
When it happened, many people following these developments said, “There it is.” However, I had already studied and written about these topics for years. Then, of course, the populist moment arrived. In 2014, during the European Parliament elections, we saw the beginning of this shift.
That election marked the emergence of three parties gaining close to 30% of the vote: the Danish People’s Party, the National Front in France, and the UK Independence Party. What started happening around 2014 was an increase in asylum seekers and immigration in Europe, peaking during the migrant crisis in late 2015. This crisis led to the rise of significant populist parties in unexpected places like Sweden and Germany. Later, we saw figures like Matteo Salvini in Italy and the rise of Vox in Spain, along with other movements in Europe. While Italy already had the Northern League, many of these movements were entirely new phenomena.
Meanwhile, Trump emerged as the only one among 17 primary Republican candidates willing to make immigration his signature issue—not just focusing on the border but making immigration central to his platform. That was particularly taboo, even within the Republican Party. Trump’s rhetoric, including inflammatory comments about rapists crossing the border, broke with convention. Brexit followed shortly afterward, and then Trump’s eventual election victory.
This past decade has been pivotal. Since then, we’ve seen the influence of events like COVID-19 and the war in Ukraine, which have added new layers to populist and nationalist movements worldwide.
Those events led to a dip because attention shifted from migration to health and the economy. However, migration and related topics are now back and stronger than they have probably ever been. We’ve essentially had a decade of populist movements.
What’s particularly interesting is that economic factors do not easily explain this phenomenon. While there are tens of thousands of academic papers and many books on the subject, my argument has always been that this is fundamentally psychological and cultural, not economic. If we want to explain these dynamics, pointing to financial crises or deindustrialization is inaccurate. These explanations fail to capture the sociological and psychological contrasts between how people perceive white identity versus white nationalism.
Jacobsen: Could you delve into the distinction between white identity and white nationalism? How are they similar, and where do they diverge?
Kaufmann: Absolutely. Let’s clarify the terms because they’re often conflated. Nationalism, broadly speaking, refers to territoriality. For example, the southern U.S. under slavery was not white nationalist because it deliberately maintained a multicultural society, albeit one based on inequality and exploitation. Plantation owners had no desire for the Black population to leave because their economic system depended on enslaved labour.
In contrast, the vision of the northern U.S. during that era leaned toward what could be described as white nationalism. Many in the North supported the idea of “free soil.” Essentially, they argued that enslaved people should be emancipated and then repatriated to Africa. They argued that society could not function without slavery. Still, their vision often involved racial homogeneity rather than coexistence.
This distinction is important: white nationalism is about securing a white ethnostate characterized by homogeneity, whereas white supremacy typically operates within a multicultural society marked by systemic inequality. Multicultural inequality and white nationalism are fundamentally different societal structures.
Jacobsen: How do these distinctions manifest in public discourse across the political spectrum? Are there consistent patterns in how they are debated or misunderstood?
Kaufmann: There’s a tendency, especially in public and political discussions, to lump white identity, white supremacy, and white nationalism together. Each of these concepts is distinct, yet they’re often conflated.
On the cultural left, for instance, there’s a valid critique that pursuing an ethnostate—a racially pure society—is inherently racist. History shows us that such pursuits lead to horrific consequences like ethnic cleansing. That’s a fair and important point.
However, the problem arises when all expressions of white identity are lumped in with white nationalism or white supremacy. White supremacy, for example, is largely a feature of a multiethnic society, where one group dominates others within a system of inequality. This is distinct from white nationalism, which seeks to establish a homogenous ethnostate.
Meanwhile, white identity, at its core, is no different from other racial identities, such as Black identity or Hispanic identity. People identifying with their racial or cultural group isn’t inherently problematic. Yet, it often gets conflated with extremist ideologies, which leads to unnecessary polarization.
Jacobsen: Where do you identify valid points and common misconceptions in these discussions? What nuances often get overlooked?
Kaufmann: A valid point from the cultural left is the recognition that racial purity as a goal is unacceptable and has historically led to atrocities. That’s an important critique. However, on the cultural right, there’s also a valid observation that recognizing white identity doesn’t inherently equate to supporting white nationalism or white supremacy. This distinction often gets lost in broader public discourse, resulting in oversimplification and, in some cases, unjust labeling of individuals or groups.
When you examine the survey data, Ashley Jardina’s book White Identity Politics highlights this dynamic. She found that 45% to 65% of white Americans consider their white identity to be meaningful to some degree. Evidence of this can also be seen in patterns of behaviour, such as whom people choose to marry and where they choose to live. There is clear sorting that takes place. For example, areas that were predominantly white in 2011, where whites make up a significant majority of the population, tend to experience a net increase in their white population. Places like Boise, Idaho, and Portland, Oregon, are examples.
By contrast, areas where whites are a minority—such as Greater Los Angeles or San Francisco—tend to see a net decrease in their white population over time. These patterns hold at a large scale and at the neighbourhood level. The same dynamics are observable in other countries, such as Sweden, Britain, and Canada.
Intermarriage data reflects similar patterns. Take Canada, for instance, which does not share the same historical context as the U.S. In cities like Toronto or Vancouver, where roughly half the population is white—perhaps slightly less now—the rate of marriages crossing racial lines is around 8% to 10%. While this is significant, it’s far below the 50% rate that would occur if people were paired randomly. This suggests that de facto white identity persists, though it’s not inherently abnormal or something to be condemned outright.
Jacobsen: What drives the significance of white identity for some individuals? Is it rooted in cultural, historical, or psychological factors?
Kaufmann: The strongest predictor of the importance of white identity to someone is their attachment to ancestry. For example, suppose someone feels strongly connected to their Italian or Irish heritage. In that case, they are more likely to feel attached to being white than someone who doesn’t feel a strong connection to their ancestry. It’s like an outer layer of identity, similar to how attachment to being Mexican often correlates with attachment to being Hispanic.
Importantly, attachment to white identity is not necessarily associated with hostility toward other groups. Jardina’s book and the psychology literature emphasize that attachment and hatred are separate dispositions. They only overlap in contexts of zero-sum conflict, whether violent or political.
For instance, the American National Election Study shows a clear zero-sum relationship between partisanship: the warmer Republicans feel toward their party, the colder they tend to think toward Democrats. However, regarding racial identity, the data tells a different story. White Americans who feel warmth toward whites on a 0–100 scale are, if anything, slightly warmer toward Black and Hispanic people than whites who feel colder toward their racial group. This isn’t the same zero-sum relationship that we see with political partisanship.
Jacobsen: Why do discussions about white identity so often devolve into toxicity? What structural or cultural forces contribute to this?
Kaufmann: Part of the issue is the conflation of white identity with white nationalism and white supremacy. While there’s some overlap, these are distinct concepts. White identity reflects a sense of connection to one’s racial group, which is no different from the identity seen among Asians or Hispanics. White nationalism, by contrast, seeks to create an ethnostate, and white supremacy involves systemic domination within a multicultural society. These distinctions often get lost, leading to misunderstandings.
It’s also worth noting that not everyone has a strong white identity. Just as not everyone feels deeply connected to their extended family, not all white people find their racial identity meaningful. However, it’s not necessarily unhealthy or harmful for those who do.
Jacobsen: The tension between individual and group identity seems pivotal here. People experience varying levels of warmth or detachment toward their own group or others, and these feelings often depend on context and personality. While many discussions focus on group dynamics, individual experiences frequently deviate from collective narratives. In diverse, liberal societies, how do individuals typically reconcile the tensions between personal and collective identities?
Kaufmann: That’s a fascinating question. There’s a strong narrative around colour blindness, for example, but it has different interpretations. On the one hand, colour blindness can mean treating people equally, regardless of their skin colour, which aligns with the classical liberal ideal of equal treatment. On the other hand, if colour blindness means ignoring or discouraging identification with a racial or ethnic group, it becomes problematic. Some people will feel strongly connected to their group identity, while others won’t, and neither should be stigmatized.
Of course, any of these ideas that are taken to an extreme can become harmful. When discussing individual identity, we need to clarify what we mean. Does it refer to personal achievements, character traits, or something else? One challenge with focusing solely on achievements is that not everyone has the same opportunities to succeed. There needs to be space for individuals who don’t have conventional achievements, such as career success, educational attainment, or high income.
People with fewer “achieved” identities often gravitate toward “ascribed” identities—such as ethnicity, religion, or nationality. This is a well-documented phenomenon in social identity theory and is entirely legitimate. Not everyone can be defined by achievements, and that’s okay.
Jacobsen: How does this dialogue intersect with broader philosophical perspectives on identity? Do you see a link to existential or ethical considerations?
Kaufmann: There’s an interesting debate in political philosophy about what constitutes true individuality. Some argue that to truly be yourself, you need to strip away the attachments imposed on you at birth, such as ethnicity, religion, or cultural traditions, and find your authentic self through introspection. This is similar to certain Buddhist or Cartesian ideals of enlightenment.
In contrast, thinkers like Charles Taylor emphasize the importance of community. He argues that groups—whether chosen or inherited—play a crucial role in shaping who we are. Engaging with intergenerational communities, such as those based on religion, nationality, or ethnicity, can enrich our sense of identity. Taylor’s communitarian perspective suggests that breaking entirely from these connections can lead to a poorer existence, while engaging with them adds depth and meaning to our lives.
Of course, there’s a balance to be struck. Being completely subsumed by group identity can stifle individuality, but engaging with chosen or inherited communities can enhance it. Communitarians would argue that group affiliations contribute to, rather than detract from, individuality.
Jacobsen: This theme aligns closely with humanist principles, as outlined in the Amsterdam Declarations of 1972, 2002, and 2022. These declarations emphasize respect for the individual’s right to self-determination while acknowledging the necessity of social responsibility. How does this perspective inform your thinking?
Kaufmann: Individual and collective identity interact; we can’t escape that dynamic. Humans naturally seek rooted, multi-generational identities through religion, nationality, or other affiliations. Denying this aspect of human nature doesn’t align with the way many people experience life.
Jacobsen: Humanist philosophy celebrates the balance between individual autonomy and communal connection, suggesting that both are vital for a meaningful existence. How do you see this duality influencing contemporary identity debates?
Kaufmann: We must recognize that there are trade-offs. Striking the right balance between individuality and collective identity involves costs, and different people and societies navigate this balance differently.
The more you move toward collective identity, the more there may be costs in terms of individuality, and people will navigate that balance differently. I think one key issue is that while it’s respected for minority groups to have collective identities and attachments, there has been a tendency to stigmatize majority group attachments. I wouldn’t call it outright censorship, but expressing a majority attachment is more politically incorrect. That creates a problem because there’s social pressure against majority identities. This pressure either drives those identities underground or stokes resentment among individuals who strongly connect to their majority identity.
This is not a significant issue for people with a low level of attachment to their group identity. But for those with a strong sense of group identity, this can lead to frustration. This is not primarily about metropolitan versus rural divides, as David Goodhart explores in his book The Road to Somewhere. Nor is it simply about wealth or class divides.
When you look at the data, these external factors, such as wealth or whether someone lives in a rural or urban area, only explain a small proportion of whether they identify with their ethnic group or align with progressive politics. For example, white working-class individuals living in London were just as likely to vote for Brexit as their counterparts elsewhere in the UK. The perception that London is a pro-European Union oasis is more about its demographic composition—being younger, highly educated, and more ethnically diverse—than the city itself. When you compare similar groups, the differences diminish significantly.
There’s also been an overemphasis on the sociological context of these issues. The core drivers are psychological and individual. Research suggests that dispositions toward identity are one-third to one-half heritable. This means that sociological factors, while important, are often exaggerated in discussions about group identity and political behaviour. Yes, education and the rural-urban divide correlate with populist voting. Still, the differences are not as stark as some narratives suggest. For example, London might see nearly 40% voting to leave the EU, while rural Northern Britain might approach 60%. This is a difference, but it’s not the absolute divide of 0% versus 100% that some might imagine.
Jacobsen: Do you believe conversations about ethnicity, white identity, and minority identity risk fueling racialist politics? How can we address the toxicity of political culture, particularly when social media amplifies these issues?
Kaufmann: Those are critical questions. First, discussing these identities does carry a risk of playing into racialist politics. However, the real question is whether allowing people to discuss these topics openly is more likely to lead to such politics than trying to suppress the conversation. Suppression can often backfire, driving these sentiments underground and creating a sense of grievance among those who feel their perspectives are being silenced.
Second, addressing the toxic elements of political culture requires consistency. If we are to accept group identity politics for some, it should apply equally to everyone. People who feel the need to attach themselves to their group identity—whether a minority or majority group—should be able to do so without fear of stigmatization.
The question ultimately becomes one of balance: Does creating space for these discussions reduce polarization and resentment, or does it risk exacerbating racialist tendencies? It’s better to create a space where people can discuss identity openly and thoughtfully rather than attempting to shut down the conversation entirely. These issues are complex and subtle, requiring nuanced approaches, particularly in an era where social media often amplifies divisive rhetoric.
I don’t think the people who immediately reach for suppression—whether normative or legal—have the evidence to justify an anti-speech position. For example, I’m not convinced that restricting speech is effective. Allowing freer expression and open debate within mainstream institutions could remove much of the toxicity.
Consider, for instance, the fact that in Germany, it is illegal to question whether the Holocaust happened. In contrast, in the U.S., it is not. Is antisemitism significantly worse in the U.S. than in Germany? I don’t think there’s any evidence to support that claim. Many European countries have similar speech restrictions, but if anything, these measures may promote radicalism.
For example, research by Jacob Aasland Ravndal suggests that when populist right-wing parties perform well electorally, street-level attacks on minorities decrease. For a long time, there was no populist right in Germany. Yet the country routinely experienced attacks on asylum hostels, including attempts to burn them down. This raises the question of whether these movements act as a safety valve. Expression, rather than suppression, may mitigate these issues.
Take Sweden as an example. If mainstream parties had been willing to converse about immigration levels—saying to voters, “Do you want less or more immigration? Here’s why we think more (or less) is a good idea”—there would likely have been no electoral space for the Sweden Democrats. However, because the mainstream parties avoided the topic, the Sweden Democrats became the only ones willing to discuss it, allowing them to rise in prominence. This pattern has played out across Europe, with populist parties emerging as significant players in their political systems.
Jacobsen: Do you think the suppression of open debate on identity-related topics has contributed to the rise of polarizing figures like Donald Trump?
Kaufmann: Absolutely. Suppose other Republican candidates had been willing to address border and immigration issues openly and respectfully. In that case, Trump might not have gained the traction he did. However, because they avoided these topics, Trump—unrestrained by norms—filled the vacuum. This lack of restraint meant he could make inflammatory statements, such as insinuating that Mexicans are rapists, which took the conversation in a toxic direction.
When populists emerge, they often act as loose cannons, disregarding established norms and escalating tensions. Addressing these issues early and within a normative framework could prevent such figures from dominating the discourse.
Jacobsen: What question do you feel is missing from these conversations? What remains an unresolved issue in the discourse?
Kaufmann: The underlying cause of populism’s rise is the West’s ethnic diversification. Immigration serves as the lightning rod for these parties, but the deeper driver is cultural and psychological rather than economic. The widely accepted narrative attributes concerns about immigration to pressures on public services and jobs, but that’s not the primary factor.
The actual driver is that some people feel discomfort with rapid ethnic change. They see the familiar slipping away, perceive differences as disorderly, and perceive changes as a form of loss. If we cannot have open conversations about these underlying drivers, we will continue to miss the root causes and allow these tensions to fester.
That’s a perfectly respectable viewpoint. We want to move toward a position where we don’t frame the issue as “either you’re an open person or a closed person.” If someone wants to restrict immigration, they’re not automatically a closed person or a bigot. Similarly, being open doesn’t necessarily mean supporting escalating levels of migration.
Instead, it would be more productive to acknowledge that there are faster and slower-paced individuals. If the slower-paced viewpoint wins in an election, reducing immigration is legitimate. Conversely, if those arguing for higher immigration—perhaps citing economic benefits—win the argument, then the numbers can increase. The key is ensuring that the chosen policy is seen as legitimate.
As long as the discussion avoids vilifying specific outgroups or labeling them as inferior or threatening, it should be considered a valid debate. Taboos around those harmful attitudes are understandable, but it’s not reasonable to impose taboos on the pace of change or the desire for familiarity. Attachment to an ingroup or preserving the current ethnic composition of a country at a slower pace is fundamentally different from outright racism.
Racism, in my view, involves either advocating for an ethnostate with no minorities or portraying outgroups as evil, inferior, or threatening. These are problematic positions. However, wanting to slow the pace of change isn’t racism. The longer we try to ignore this distinction, the more pressure builds up.
Jacobsen: Lastly, how do you see the pressures of demographic and cultural change manifesting in society? Are there specific examples that highlight these dynamics?
Kaufmann: When these views are suppressed, it leads to a sublimation effect. Populists then emerge as the voice for these repressed and sublimated opinions. Unfortunately, populists are often less likely to adhere to liberal norms and more likely to veer off into irrational tangents—whether it’s conspiracy theories about vaccines, extreme environmental skepticism, or inflammatory rhetoric about certain groups being rapists or criminals. This undermines the sound functioning of liberal democracy.
The real issue is that elite institutions and the establishment are constrained by an overly narrow set of taboos on these discussions. The key question is whether these institutions can reform themselves to allow for more open and balanced debates. Can they expand the parameters of acceptable discourse, or will they double down on suppressing these topics?
Unfortunately, populists like Trump sometimes make outrageous statements, reinforcing the belief among elites that they’re justified in maintaining these taboos. However, this only exacerbates the polarization dynamic, driving people further into opposing camps.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): grothman.house.gov (Glenn Grothman, “Serving Wisconsin’s 6th District”)
Publication Date (yyyy/mm/dd): 2020/09/23
The United States Commission on International Religious Freedom spoke to the release of A Dao, a pastor with the Montagnard Evangelical Church of Christ. In Vietnam, he was arrested on August 18, 2016 when returning from a conferencing covering Eat Timorese religious freedom.
USCIRF Commissioner James W. Carr said, “I am delighted that Pastor A Dao is free, even as I lament the fact that prison robbed him of four years of his life.”
Carr went on to elaborate that this release is important for the Vietnamese government because this shows some improvement in the conditions surrounding the right to freedom of religion. Potentially, this is an augury of the release of other individuals who are serious about advocacy for religious freedom as things develop on the rights front in Vietnam in the future, as others are in jail, still.
Ngyuen Bac Truyen is listed as one such case. The USCIRF went on the urge the Vietnamese government to ensure local authorities protect the “freedom and safety” of A Dao if he wants to return to his home community.
A Dao, according to the USCIRF, has been advocating for fellow church members for years in terms of the ability to enjoy freedom of religion in Vietnam’s Central Highlands. However, in April of 2017, he was tried and sentenced for imprisonment for 5 years because of “helping individuals to escape abroad illegally,” which stipulated in the Penal Code of Vietnam under Article 275.
A Dao claims that he was tortured into giving a confession. Given the five year sentence, he was not expected to be released until August 18, 2021.
“I hope that his release is a sign of Vietnam transitioning from an anti-God totalitarian state to a country in which religion in general and Christianity in particular can be openly practiced. This also shows the importance of American officials speaking out against oppression and promoting the importance of religious freedom throughout the world,” Representative Glenn Grothman stated. “Religion should not be a tool to oppress any person nor a stain on their character. I hope other American Congressmen familiarize themselves with the oppression that religious minorities, which in many parts of the world are Christians, have to deal with on a daily basis.”
The USCIRF 2020 Annual Report argued for the U.S. Government to support religious freedom projects in Vietnam with further funding. In June of 2020, the country update from the USCIRF spoke about “religious prisoners of conscience in Vietnam.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): City Startup Labs
Publication Date (yyyy/mm/dd): 2024/12/15
Henry Rock founded City Startup Labs (CSL) to empower young Black men through entrepreneurship, inspired by his experiences in Black-owned media.
Henry Rock founded City Startup Labs (CSL) to empower young Black men through entrepreneurship, inspired by his experiences in Black-owned media. Over time, CSL expanded to include women and introduced the ReEntry Entrepreneurship Program, addressing the needs of justice-impacted individuals. Training emphasizes business, cognitive, and professional skills, aligned with leading workforce recommendations. Success is measured not just by low recidivism, but by employment, stable housing, career advancement, and improved financial health. Collaborations, such as with Atrium Health, enable fair-chance employment and mentorship. Rock encourages adopting community-centered restorative justice and nurturing creativity to support entrepreneurship for those often overlooked.
Douglas Jacobsen: What inspired the founding of City Startup Labs (CSL)?
Henry Rock: The idea for City Startup Labs stemmed from a desire to get young Black men into the game of entrepreneurship. I had the luck of working in the golden era of Black media during the 80’s and 90’s and I worked for and with some amazing African American entrepreneurs. I was able to see up close the power of Black business ownership. Also, going back to the early to mid-2000’s, I had seen any number of efforts to “empower” women as entrepreneurs, and rightly so. But I felt that this demographic of young Black men was being overlooked. I still think that’s the case today. (my 2013 TEDxTalk outlines that original thinking)
Jacobsen: How has this organization evolved over the years?
Rock: We launched in collaboration with the Urban League in 2014; then went co-ed in 2017, as we attempted to accommodate the desire of Black millennials (both men and women) to be in a cohort of like-minded, ambitious, aspiring entrepreneurs. Then in 2018-19 we launched the ReEntry Entrepreneurship Program (REEP) as a direct response to the Raj Chetty socio-economic mobility study and the subsequent Leading on Opportunity Report, both of which highlighted factors that thwarted people within mostly Black and Brown Charlotte communities from being able to improve their socio-economic status. CSL took the position that there is potentially a role that formerly incarcerated people, as entrepreneurially-minded catalysts, might play in improving these communities. We designed specific training based on what prior millennial cohorts experienced, but also married it with business and professional core competencies and digital tech services credentialing as well.
Most recently, we’ve decided to move into developing social ventures that can be co-owned and operated with CSL by justice-impacted individuals to meet market demands. Our first venture is what we call ReConnex (Reentry Connections), which will be a digital device repair business piloted in one of the aforementioned communities in Charlotte (deemed Corridors of Opportunity). This will allow us to leverage an award received from the State of North Carolina’s Digital Champions Grant to start this for-profit social venture.
Jacobsen: What are the cognitive skills taught through the CSL programs?
Rock: We teach business and professional core competencies, which cover social/emotional intelligence, problem solving, critical thinking, human centered design to name a few. We have also aligned our work with McKinsey’s 2021 study regarding the foundational skills needed by employees to be effective in dynamic workplaces. Interestingly, entrepreneurship is considered one of those skill sets, as it encompasses a number of those cognitive tools.
Jacobsen: For justice-impacted individuals, how does the ReEntry Entrepreneurship Program (REEP) approach their unique challenges?
Rock: We start by acknowledging that in the final analysis not everyone is cut out to be an entrepreneur, however, everyone can become a valued asset to the companies they work for. This is actually no different than the point of view that we have taken from the beginning. Nevertheless, we have an appreciation for the unique challenges that come with being justice-impacted. However, many of the conditions that have contributed the circumstances that have led to justice involvement, are the very ones historically faced by Black Americans and have led to their over-indexing in the criminal justice system. While entrepreneurship can be an anecdote, to get there, we have consistently focused on the development of three asset classes — human, social and economic capital. We posit that if we’re successful in this development, our constituents will have a better chance of improving their socio-economic mobility outcomes.
Jacobsen: What factors contribute to the low recidivism rate (3%) among CSL participants? Are there any potential confounding factors there?
Rock: Fundamentally, we’re in the people potential business. Practically, we call this 21st Century workforce development, which is a triangulation of those asset classes. The development of the human capital starts with what we call Cultivation – an exploration into who we are and why we are where we are. Then we open the window to see what’s possible when the tools that we provide are applied. Tangible possibilities can be a powerful motivator and a counterpoint to desperation. We seed social capital through Accountability Partners and/or business coaches and mentors. With these, our participants have someone who can support them on their journey. We also know that reaching the goal of financial stability (economic capital) starts with a clear plan on how to achieve it, including personal financial management and in many cases starting at square one or on the first rung of the ladder. Oftentimes, it boils down to a reimaging of how they see themselves and the choices they get to make.
Jacobsen: How has Advocate/Atrium Healthcare developed over the years?
Rock: The relationship with Atrium grew out of a series of meetings in 2020 with the then SVP of HR. In 2021, he requested that we develop a specific effort to help Atrium lean into becoming a fair-chance employer, at the behest of Charlotte’s Mayor. That request resulted in Restorative Pathways — our Reentry Workplace Readiness initiative, which includes both employer and employee workplace readiness efforts. Our emphasis has been on offering a starting point for a career in the healthcare industry, rather than merely a job. We recently completed our 9th overall cohort, which included two that were facilitated in Winston Salem, NC, with over 100 justice-impacted individuals completing our training and onboarded into roles as teammates at Atrium Health.
Jacobsen: What have been the outcomes for participants in healthcare roles?
Rock: A majority of the roles have been “entry level,” ranging from drivers and customer service to patient transport and environmental technician. Other roles have included IT, materials handling (which includes working in operating rooms) and CNA (certified nursing assistant). Any number of promotions have occurred. Participants have also secured housing and vehicles, along with healthcare benefits, which have been elusive for most.
After six months on the job, teammates have the opportunity to compete for new roles. As a part of their onboarding process, following their training with us, they are assigned a mentor, as well as a career coach, who is helpful in navigating their journey in this field.
Jacobsen: How does the Restorative Pathways program prepare people for workforce reentry?
Rock: Some of what was stated above answers this.
Jacobsen: How does CSL measure success in its programs outside of recidivism rates?
Rock: Our impact can be seen in jobs secured, new business creation, or business traction gained, and professional development. But also, the other things that accumulate over the years of this work, like buying that first home or leasing their own apartment, buying a new car, building a savings account or being the provider for the family for the first time. Taken together, this is what success looks like for CSL. (also see our 10 Years of Impact report)
Jacobsen: What advice seems reasonable for others to establish similar programs to support entrepreneurship and workforce readiness for justice-impacted individuals?
Rock: I would start with this idea of community-centered restorative justice; meaning that there are communities that have experienced harm, all throughout the country, in any number of ways, including neglect, economic dislocation and disruption, crime, etc., and they are in need of reconciliation. While on the other hand, we have folks – returning citizens, who need to have trust restored and often return to these same communities. We see that our returning citizens have a bias for service, a desire to give back, make amends or right the ship through being of service to others. This shows up over and over again in the tendency to want to start non-profit businesses (which we try to dissuade them from doing – we prefer that they consider social enterprises instead). What if we were to cultivate, foster, develop and unleash this untapped talent (i.e., value) in ways that can provide the reconciliation these communities desperately need? What if we uncovered and nurtured the creativity and innovation that I believe exists within all of us, and guided and supported it? Finding imaginative ways to do these things is the best advice that I can offer.
Jacobsen: Thank you for the opportunity and your time.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): U.S. Hispanic Business Council
Publication Date (yyyy/mm/dd): 2025/07/05
How have DHL’s shipping pause and changes to the U.S. de minimis threshold impacted Hispanic-owned small businesses and cross-border trade with China?
Javier Palomarez, CEO of the United States Hispanic Business Council, discusses how DHL’s 2024 pause on sub-$800 de minimis shipments—combined with heightened U.S.–China trade tensions—has deeply impacted Hispanic-owned small businesses. These enterprises rely on affordable imports and grapple with rising costs, regulatory burdens, and uncertain supply chains. While entrepreneurs remain adaptable, the cumulative challenges of taxation, workforce shortages, and logistics delays threaten business continuity. Palomarez urges policymakers to offer tax relief, reduce regulatory pressure, and support nearshoring strategies to sustain America’s fastest-growing business sector—Hispanic-owned firms contributing over $850 billion to the economy.
Scott Douglas Jacobsen: So today we’re with Javier Palomarez, the Founder and CEO of the United States Hispanic Business Council (USHBC). He is a leading national advocate for Hispanic-owned small businesses, with over thirty years of experience in multicultural marketing and sales, including work with several Fortune 100 companies. Palomarez is a recognized voice on issues of immigration, the economy, and minority representation. He frequently appears on national television for his insights on public policy, the challenges facing small businesses, and the influence of Hispanic voters in key swing states. Based in Flower Mound, Texas, he continues to advocate for legislative and economic initiatives supporting Hispanic entrepreneurs nationwide. So, how did—and how does—DHL’s pause on shipments affect cross-border e-commerce volumes into the U.S.?
Javier Palomarez: If we take a step back, the de minimis provision under Section 321 of the U.S. Tariff Act allows shipments valued at $800 or less to enter the United States without duties, taxes, or formal customs procedures. This facilitates cross-border e-commerce, especially for small packages. In recent years, de minimis shipments have surged, accounting for a significant share, over 90%, of all informal entries, with a large portion originating from China. This provision has played a vital role in helping small businesses import goods at lower costs and with fewer regulatory barriers. However, amid rising concerns about evasion of duties, product safety, and the trade imbalance with China, scrutiny of de minimis has increased. When DHL Express paused its de minimis shipments under $800 into the U.S. in early 2024, it disrupted the logistics pipeline for many small businesses that rely on affordable, fast international shipping. This action came in response to regulatory pressure and ongoing U.S.–China trade tensions, including additional Section 301 tariffs imposed on certain Chinese imports. The result? Small businesses, many of which are owned by Hispanic entrepreneurs, have found themselves unable to source products from overseas, particularly from Chinese suppliers, affordably. The burden of complying with new customs regulations or paying duties often erases their profit margin. DHL has had to adapt by shifting its logistics strategy, and in some areas, has reportedly scaled back operations, resulting in job losses and facility closures, including in California, though exact numbers vary by source. The broader ripple effect has been significant for the small business community, which heavily depends on reliable and economical global shipping.
Jacobsen: So, does this directly result from changing the de minimis policy in the context of the broader U.S.–China trade relationship?
Palomarez: Yes. While the U.S. must take a firm and fair approach in trade negotiations with China, our most significant source of de minimis imports, unintended consequences exist. One is the disproportionate impact on millions of small businesses, including Hispanic-owned enterprises, that are suddenly dealing with increased costs and regulatory complexity.
Jacobsen: What are you hearing from Hispanic-owned small businesses about their challenges?
Palomarez: The challenges vary depending on region, industry, and generational status. Some Hispanic entrepreneurs are first-generation immigrants with strong ties to family-run operations or specific trades. Others are multi-generational business owners who have scaled up within construction, logistics, retail, and food services sectors. For example, someone from a family of farmers may continue in agriculture, just as someone with experience in trade may move into import/export or e-commerce. These businesses often lack the financial cushion or legal resources to navigate abrupt changes in trade policy. That makes them especially vulnerable to regulatory shifts, like those affecting de minimis. At the same time, many Hispanic business owners are resilient and innovative, often leveraging bilingual and bicultural capabilities to reach underserved markets. But they need predictable rules, access to capital, and fair trade frameworks to thrive.
Jacobsen: And what is the average character of those businesses? Can you specify what types of challenges—whether in product, services, or otherwise—are impacted by these DHL-related issues?
Palomarez: Yes. Here is a little context on the Hispanic business community in the United States. At the United States Hispanic Business Council, we’re proud to advocate for the 4.5 million Hispanic-owned firms in this country that collectively contribute over $850 billion to the American economy. It is also the fastest-growing segment of the American small business community. For every one venture started by a non-Hispanic, Hispanics are beginning three. So we’re launching businesses at a rate of three to one compared to the general market. That’s important in the U.S., Scott, because when you look at it, small businesses are responsible for creating nearly 70% of net new jobs. We’re the beating heart of the American economy. When considering the challenges facing all American small businesses, and certainly Hispanic-owned ones, eliminating de minimis has added yet another obstacle.
The change to de minimis and ongoing supply chain disruptions will overburden already struggling ports on both coasts. That will send ripples throughout the business community. Local restaurants—mom-and-pop-owned establishments—depend on imported ingredients for their menus. Local mechanics rely on imported parts. Local bodegas rely on imported goods. And the list goes on. Unlike large corporations like Walmart or Costco, the average small business has no resources to pre-purchase inventory. We do not have the negotiating power big firms have to bring prices down. We are stuck with what we can get—if we can get any inventory at all, Scott. We do not have the resources. And when we look domestically, we cannot find producers for many of the parts, ingredients, and goods I mentioned. So we are stuck. It is a scary situation for the American small business community. In my community, specifically—the Hispanic-owned small business community—the vast majority of our members voted for President Trump. So, as you can imagine, there is some trepidation. There is a bit of questioning—maybe even buyer’s remorse. And we are trying to figure out how we can adapt. How do we continue to maintain our businesses, let alone grow them? It is a difficult time. De minimis has not helped. Corporations have flexibility in some ways but also rigidity in others. They have flexibility because they generate a lot of capital to test new ventures at scale. I remember Jeff Bezos recently talking about how, with this horizontal optimization layer—AI—they can apply it across more than a thousand applications at once in development. However, they are also large entities, and profound structural shifts are difficult for them. If you build a massive factory, you are locked into that investment. On the other hand, small businesses may not generate the same amount of capital, but they are not as deeply entrenched, so they have some flexibility.
Jacobsen: Is there—or is there not—some benefit? Is there a greater possibility of maneuvering through some of these customer changes for small businesses that are encountering more challenges?
Palomarez: Adaptability and creativity—the coin of the realm for the American small business community. To be an entrepreneur, in and of itself, illustrates that you’re willing to take a chance. You’re eager to be creative. You’re keen to do whatever it takes to get it done. Otherwise, you wouldn’t be an entrepreneur. So we will manage that. We will handle it. I’m sure we will.
However, the real issue is the accumulation of challenges. If it’s not a regulatory challenge, it’s taxation. If it’s not taxation, it’s policy and legislation. If it’s not that, it’s supply chain issues. If it’s not that, we’re unable to fully staff our companies because of workforce shortages in areas like construction, manufacturing, agriculture, hospitality, and even technology. So it’s the cumulative effect that is making it difficult for the American small business community. Look, all we want—all any business in America wants, and indeed the small business community—is to know and believe that there’s an administration that understands our challenges and is willing to offer some relief wherever and however they can. We want a stable environment to plan, invest, and grow our businesses. And we don’t have that right now. Like every American, we try to do our part and patiently await the outcome. But it is a difficult time. Again, many small businesses don’t have the resources to wait six months or a year for things to stabilize. Many of us will be out of business if this continues.
Jacobsen: What about the impacts on delivery time and processing time? That’s another issue.
Palomarez: Yes, I should throw in this one. The average customer may not necessarily understand small business owners’ challenges.
Jacobsen: What about customer satisfaction?
Palomarez: Yes, one of the hallmarks of the American small business community is our ability to offer absolute customer satisfaction. We know our clients. We’re in the neighbourhood. We’re local retailers. We shop at the same stores. We gas up our cars at the same stations. We go to the same churches. We belong to the same golf clubs, etc. So we’re in those communities, and a lot of that personalization- the customized customer relationships is put at risk when the retailer or business owner has no control over whether they will get a product, much less on time. When you’ve built your reputation and your business on customer satisfaction—on that local touch and feel people have come to rely on—it puts a significant part of your business strategy at risk. We’re seeing that right now, where we can’t even tell our clients with certainty, “Yes, this item will be here in two weeks.”
We’re hoping it’ll be here in two weeks, but we know, in the back of our minds, it’s probably not going to be two weeks, and it may not arrive at all. So you’re risking your entire business’s reputation in an environment like this. What’s tricky is that it’s entirely beyond our control. That’s the most disheartening part of all this. It’s not our fault.
Jacobsen: So, local and nearshore supply chains—how are small businesses acutely affected in those markets? Are they still relying heavily on shipping?
Palomarez: Yes. We’re delighted to hear about nearshoring and the prospect of bringing manufacturing, if not home, then at least closer to home. The reality is, we’ve grown dependent on China. Everybody in our small business community that we poll is acutely aware of our dependence on China. And it’s a dependency built up over decades. This didn’t happen overnight. While we agree with President Trump and this administration that we need to wean ourselves off of China, it would be great to create those manufacturing jobs, facilities, and business opportunities here in the United States; it’s not as easy as all that. So while we support the rationale, we support the administration’s efforts to nearshore or bring manufacturing back to the United States, we live in the sure knowledge that there’s a huge gap between policy—or a campaign promise—and the reality of getting those plants up and running and producing the goods and products we need.
There’s a time lapse, and it’s in that time lapse that we could either be severely damaged or go out of business entirely. So we’re looking for an administration that understands that—and is willing to help us during that interim period to keep our businesses alive, well, and growing. That remains to be seen, but we’re hopeful. When we poll our membership, the sentiment is still that Donald Trump is enough of a businessman to recognize this, and they’re hoping there will be some relief in terms of exclusions, or tax incentives, or other support to help the small business community weather the storm between the decision-making phase and the actual implementation of domestic or nearshore manufacturing.
Jacobsen: What moves by the current administration—for those who voted for it—would relieve some of their buyer’s remorse, to use the phrase you mentioned earlier?
Palomarez: That’s a big question. We did two polls—one, maybe two months before the election, and one, maybe two weeks before the election. In both cases, we surveyed 2,527 members. And in both instances, some 86% of our membership said they identified with Kamala Harris. They identified with her on a personal level—as the child of immigrant parents, a child raised in a single-parent household, a young person who had to struggle to get where she is, a minority, and a woman. So about 86% of our membership identified with her. They did not identify with Donald Trump. They weren’t the children of billionaires.
They didn’t inherit the wealth that Donald Trump inherited. So while they identified with Kamala Harris, they still said they would vote for Donald Trump because they believed that Trump was enough of a businessperson that he would help with the economic challenges the country was facing, and ultimately, that would help their small businesses, if that makes sense to you. So with that in mind, it runs the gamut. There are so many areas where we need help. The last person to enact any legislation that helped the American small business community in terms of taxes and taxation was, in fact, Donald Trump.
It was controversial, but the small business community benefited from the tax legislation Trump passed during his first term. And if you think about it, Scott, it hadn’t been since Ronald Reagan, since back in the eighties, that American small businesses received any relief on their taxes. When you’re running a business and 47% of your income goes directly to Uncle Sam before you even see a penny, you begin to appreciate a guy who sees it from your perspective. Controversial or not, you start to believe in him if he helps you with that particular issue. And so, that’s the Donald Trump that this community voted for.
In response to your question, are there other areas in which Donald Trump or this administration could help the American small business community? Unequivocally, yes. Taxation is one. Lessening regulation is another. The regulatory challenges the average business faces in America, never mind small companies, are insurmountable. Unlike large companies, we don’t have a division of tax experts. We don’t have an army of lobbyists. We don’t have a department of lawyers. It’s just us. We have to manage it. We have to handle it all. So you can imagine how overwhelming the regulatory structure is in this country. An administration that helps us with regulations? Fantastic.
So yes, there are several areas where this administration could still become the saviour of the American small business community. Energy costs are another example. Again, that’s entirely out of our control. We’re running the same business we were three years ago, but it’s costing us 42% more—simply because insurance has gone up, energy costs have gone up, taxes have gone up, etc. It’s hard to keep your business, much less grow it, in an environment like that. So there are many areas where this administration could help the American small business community, and we live in that hope. We’re hopeful that this administration will be the one.
Jacobsen: Excellent. Javier, thank you so much for your time today. I appreciate your expertise.
Palomarez: Have a good one. Thanks so much.
Jacobsen: Hey. You take care.
Palomarez: Bye-bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): U.S. Hispanic Business Council
Publication Date (yyyy/mm/dd): 2025/05/20
Javier Palomarez, CEO of the United States Hispanic Business Council, highlights how policy uncertainty—especially around tariffs—is destabilizing small and medium-sized Hispanic-owned businesses. Unpredictable trade and regulatory shifts are draining vital resources, forcing firms to rework supply chains, pause hiring, and reassess investments. Industries from construction to food services are affected. Some business owners have turned to lobbying or independent trade negotiations to survive. Palomarez stresses that effective policy must be guided by business leader feedback and consistent communication. Hispanic business leadership, he argues, has the potential to shape resilient trade policy through proactive engagement and collective advocacy.
Scott Douglas Jacobsen: You have mentioned that “uncertainty is the bane of business.” How is uncertainty affecting small and medium businesses?
Javier Palomarez: Unpredictability in regard to both U.S. trade policy and the regulatory landscape costs small and medium sized businesses time and resources. For example, many of our member businesses say they need additional time, funds, employees, or resources to devise strategies and accomplish tasks related to supply chain management, importing and exporting, and fulfilling or navigating regulatory requirements. These are resources that a multitude of businesses cannot afford or do not have. This is why responsible deregulation and relying on the feedback of business leaders is so critical for policy implementation.
Jacobsen: What industries within the United States Hispanic Business Council have been disrupted by the unpredictable tariff policy?
Palomarez: Unpredictable tariff policy has affected just about every industry represented within the U.S. Hispanic Business Council, including construction, auto-manufacturing, infrastructure, tech, software and electronics, transportation, agriculture, and food services, among others.
Jacobsen: How have business owners adapted to the fluctuating trade environment?
Palomarez: Reasonably, our member businesses have responded to the unpredictable trade environment by raising costs, altering supply chain management, methods, or routes, and taking a step back to analyze costs and production. Furthermore, some businesses have taken matters into their own hands and have engaged in their own trade negotiations or have lobbied the federal government to make changes. In some cases, tariff exceptions have been granted by the Trump administration as a result of intervention and lobbying by business owners.
Jacobsen: How does the fear of potential tariffs influence hiring, investment, or supply chain decisions, among member businesses?
Palomarez: The fear of potential higher costs and disrupted supply chains caused by tariffs have forced business owners to rethink new hirings, their current payroll, prices, investments within the United States versus alternative countries, and supply chain methods, among other things. These are all business considerations and factors that can and likely will be affected significantly by tariffs. Resultantly, our member businesses are increasingly likely to have to alter their personnel, prices, and supply chains.
Jacobsen: How do you evaluate the communication and transparency of U.S. trade policy now?
Palomarez: At the moment, communication of U.S. trade policy seems to be coming unilaterally and often sporadically from the office of the President. This isn’t beneficial for business owners because policies can change rapidly, forcing quick and significant changes in prices and business practices. Nothing is necessarily being hidden from businesses and citizens in regard to a lack of transparency, but the unpredictability of tariffs on a country-by-country basis makes business and market decisions highly volatile. Our member businesses are reliant on us and their own research to plan and forecast.
Jacobsen: What have USHBC members said about the human and financial toll of the uncertainty?
Palomarez: Our member businesses repeatedly state that the fear of potential higher costs and disrupted supply chains caused by tariffs have forced them to rethink new hirings, their current payroll, prices, investments within the United States versus alternative countries, and supply chain methods, among other things. Unpredictability will undoubtedly cost significant resources, as employees, funds, and time will be needed to devise new strategies, make monetary decisions, alter supply chains, lobby, and negotiate. Revenue, personnel, and prices can all be affected.
Jacobsen: How can Hispanic business leadership shape future U.S. trade policy to support economic resilience?
Palomarez: Hispanic business owners can shape and reshape future U.S. trade policy in a plethora of ways. First and foremost, devoting time and effort to making your voice heard is essential. Political leaders should rely on feedback from business leaders when making decisions that affect our nation’s businesses – especially the fastest growing segment – hispanic small businesses. That being said, making your voice heard is the only path to achieving advocacy and eventual results. Furthermore, taking matters into your own hands, as many companies have, can significantly benefit your business. For example, some companies have achieved tariff exceptions by lobbying the Trump administration. Others have solved issues pertaining to importing, exporting, and supply chain management by initiating their own trade negotiations. Furthermore, businesses like Zions Bank are hosting their own national and international forums and conversations to have discussions about trade policy and forge potential new paths forward. Business leaders undoubtedly have the power to make a difference and promote economic growth and revitalization.
Jacobsen: Thank you for the opportunity and your time, Javier.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Noesis: The Journal of the Mega Society
Publication Date (yyyy/mm/dd): 2025/06
Abstract
This interview explores the insights of Rick Rosner, a seasoned television writer and producer, in conversation with Scott Jacobsen. The discussion delves into the evolution of celebrity behavior from the 1970s to the present, highlighting the transition towards more responsible conduct. Jacobsen reflects on the dynamics of fame as a tool for creative endeavors and the balance celebrities maintain between their public personas and private lives. Key topics include the role of charisma and social skills in achieving success, the importance of authenticity and ethical behavior, and the impact of political climates on public figures. The interview also examines the motivations behind celebrity interviews, the public’s fascination with personal relationships and vulnerabilities of celebrities, and the shift towards more mindful and ethical behavior in modern celebrity culture. Additionally, Jacobsen shares personal anecdotes illustrating the influence of charisma and the diverse paths to success within the entertainment industry. This conversation provides a comprehensive understanding of contemporary celebrity dynamics and the factors contributing to sustained public admiration and professional longevity.
Keywords: Authenticity, Charisma, Celebrity Culture, Ethical Behavior, Entertainment Industry, Fame Dynamics, Media Engagement, Political Influence, Public Persona, Public Relations, Social Skills, Success Factors
Introduction
Rick Rosner, a notable television writer and producer with contributions to acclaimed shows such as “Jimmy Kimmel Live!” and “The Man Show,” shares his perspectives on the shifting landscape of celebrity culture in an in-depth interview with Scott Douglas Jacobsen. With a career spanning various unconventional roles and recognized for his high IQ and diverse experiences, Rosner provides valuable insights into how fame is leveraged creatively, the balance between public and private identities, and the evolving expectations placed upon celebrities. This interview, conducted in January 14, 2025 and published on January 15, 2025, captures Rosner’s reflections on the maturation of celebrity behavior, the role of authenticity in public life, and the intricate interplay between personal ethics and professional success in the entertainment industry. The conversation also touches upon the influence of political climates on celebrities’ public stances and the enduring public fascination with the personal lives of public figures. Through personal anecdotes and professional observations, Rosner elucidates the complexities of maintaining relevance and integrity in a highly scrutinized and dynamic media environment.
Main Text (Interview)
Interviewer: Scott Douglas Jacobsen
Interviewee: Rick Rosner
Section 1: Evolution of Celebrity Behavior
Scott Douglas Jacobsen: In 2024, you suggested I start interviewing celebrities or media personalities. Since then, I have received emails with specific hooks pitching these individuals. Did your suggestion and the subsequent publication of my work contribute to this? I am not certain. However, celebrity interviews tend to generate the most excitement. This is demonstrated by the long-standing success of People Magazine, which has been in publication since 1974, surpassing its 50th anniversary. With celebrities, there is a natural advantage—audiences are familiar with them and want to learn more. Since the Trump era, and perhaps even earlier, public life has become increasingly politicized.
Rick Rosner: As a result, celebrities often take public stances that attract significant interest. For instance, Taylor Swift has adeptly shown her political sympathies without overly politicizing her image. Meanwhile, it was recently reported that Carrie Underwood might perform at a politically charged event, which sparked backlash. In a world oversaturated with content, celebrity interviews remain highly engaging.
Section 2: Motivations Behind Celebrity Interviews
Jacobsen: What do celebrities seek from interviews when the focus is not on promoting their next project, in your experience?
Rosner: Celebrities often seek to be understood as multidimensional individuals beyond their professional accomplishments. This perspective is often successful. For example, Pamela Anderson is making a significant comeback with The Last Showgirl. Interviews have highlighted her strong performance and intellectual engagement with acting as a craft, moving beyond her previous image as a star of Baywatch or someone associated with public controversies.
Audiences tend to support celebrities who appear relatable and genuine. On the other hand, they are equally fascinated by celebrities behaving poorly. Recently, Mel Gibson appeared on a podcast promoting Ivermectin as a cancer cure, spreading misinformation. This drew criticism, yet people would likely be equally interested if Gibson changed their perspective and demonstrated a more informed and positive approach.
Section 3: Public Interest in Celebrities
Jacobsen: Why are people so interested in celebrities?
Rosner: One reason is that we already know much of their stories. Another is that we want them to be deserving of our interest. Celebrities have immense resources, agency, and wealth, and we want to see how they use their power.
We cheer for their relationships, even when we expect them to fail. For example, Jennifer Lopez and Ben Affleck recently got back together. This might be their third time as a couple. People want it to work out but are intrigued by its potential to fall apart.
J.Lo is known as a diva but doesn’t seem unkind. Despite some personal struggles, Ben Affleck comes across as intelligent, kind, and fun. People generally want good things for him. He was married to Jennifer Garner, who is widely respected and seems genuinely decent.
When we see celebrities with every advantage face challenges, we question how the rest of us will manage. What does that mean for everyone else if they struggle to make relationships or personal goals work despite their resources?
Section 4: Celebrity Activism and Responsibility
Jacobsen: Which celebrities have impressed you with their commitment to causes outside Hollywood, even after achieving fame?
Rosner: Any celebrity who becomes knowledgeable and active in a cause stands out. Leonardo DiCaprio, for instance, speaks about environmental issues and seems reasonably well-informed. However, he’s criticized for using yachts and private planes, contributing to the pollution he advocates against.
George Clooney also comes to mind. He is knowledgeable and upstanding and has championed causes like protecting the oceans. Additionally, Clooney has actively supported Democratic political candidates and worked to nudge President Biden on policy matters.
When George Clooney exited the race for office, reactions varied. However, he comes from a political family—his father ran for office—so he understands the landscape. He also seems like a genuinely decent person. When he became rich and famous, he gave each of his friends a million dollars, reasoning that if he could enjoy financial relief, why shouldn’t his friends share that comfort?
This generosity reflects someone who values others. My former boss was similarly charitable. I know he’s incredibly informed from years of working with him, particularly on random subjects. He’s highly tech-savvy, always online, and can quickly educate himself on nearly any topic. Many celebrities share these traits—surprisingly knowledgeable and smart, which benefits them in the entertainment industry.
Section 5: Intelligence and Success in Acting
Jacobsen: Do you think intelligence correlates with acting success?
Rosner: To a degree, yes. Successful actors often exhibit intelligence because it enhances their craft. While some may succeed early in their careers due to extraordinary physical attractiveness, sustaining a long-term career often requires intelligence, intuition, or hard work.
Jacobsen: How would you assess their social astuteness and emotional sensitivity?
Rosner: The entertainment industry is full of individuals with exceptional social skills, almost to the point of what could be called “reverse autism.” Many performers have heightened social understanding and intuition, which correlate with success. However, these qualities aren’t mandatory—some succeed without them.
For example, we attended a talk with Jesse Eisenberg, an actor, writer, and director. He wrote and starred in a film about cousins retracing their grandmother’s life during the Holocaust alongside Kieran Culkin. In the movie, his character has OCD, which mirrors Eisenberg’s experiences. He used rubber bands around his wrist, snapping them to stay grounded in the film and real life.
He was candid about the challenges of making that film compared to others in which he was simply a hired actor. It became clear that a creative individual who loves making art, working hard, and focusing on the craft rather than seeking widespread recognition.
Jesse Eisenberg, for example, seems to enjoy making films more than embracing the perks of being a movie star. He mentioned that being a star makes it easier to get projects funded. He can secure financing more effectively by attaching his name to a screenplay. However, he doesn’t seem drawn to stardom’s glamour or hedonistic aspects. For him, fame is a tool to achieve creative goals rather than an indulgence.
Section 6: Charisma and Social Skills in Success
Jacobsen: Do charisma and schmoozing play a significant role in success, or can performers manage without them?
Rosner: It certainly helps, but it’s not essential. George Clooney, for instance, is naturally charming and charismatic, whether he intends to be or not.
I once worked as a doorman at the Sagebrush Cantina. One of my duties was to ensure no one parked in a specific space out front. It looked like a handicapped spot but was reserved for the fire marshal if he needed to check occupancy limits. If we exceeded those limits, the fire marshal could shut us down or start visiting regularly, which would have been bad for business.
One day, a car full of older adults parked in that spot. An older man, probably in his late 70s, got out with his wife, who was walking with a cane. I approached them to explain that they couldn’t park there. My job required me to be firm, even unpleasant, if necessary. However, as the man spoke to me, he exuded a charming, twinkling charisma. He pleaded politely, explaining his wife’s difficulty walking.
Against my better judgment, I let them park there. Afterward, I questioned myself, wondering why I had caved so easily. I couldn’t figure out if the man were deliberately persuasive or if it was just his natural demeanour. Later, I realized it was Lloyd Bridges. His charm was undeniable, whether intentional or not.
Even in his old age, Lloyd Bridges remained a charming and charismatic figure. As the father of Jeff Bridges and a star in his own right, his charisma was undeniable. It’s not a physical force like in physics but a real interpersonal force that can influence people profoundly.
This reminds me of seeing actors like Sam Elliott, who is now likely the same age Lloyd Bridges was when I met him. In his late seventies, Sam Elliott remains a familiar and charismatic figure. If you Google “Sam Elliott and wife,” you’ll see this iconic actor, who has been in movies for over 55 years, married to a petite, older woman. It’s striking because we associate stars with immense social leverage. Yet, many remain in long-term relationships with partners who seem like “regular” people.
Jacobsen: Why do you think that contrast feels unusual?
Rosner: It seems odd because we expect celebrities to maximize their social capital in all aspects of life. However, many have long-term partners who’ve been with them through the highs and lows of their careers. They’re human beings first and love their partners for reasons beyond surface appearances or public perception.
I used to work out at Gold’s Gym in North Hollywood, where I met Albert Beckles, a legendary bodybuilder. Beckles, who might now be in his mid-80s or older, was incredibly fit. Even in his seventies, he maintained a physique with around four percent body fat. Despite his age, he looked youthful, with a shaved head and a ripped body.
Occasionally, I’d see his wife or girlfriend, a petite older white woman, and their pairing seemed unusual at first glance. With his youthful appearance and powerful presence, Beckles contrasted starkly with his partner, who looked her age. However, their relationship likely spanned decades—they probably met when they were younger and grew old together. She naturally aged while he maintained a youthful appearance due to his lifestyle. It highlights how their bond was built on something deeper than appearances.
Section 7: Balancing Public and Private Personas
Jacobsen: Do you think celebrities have an innate duality—a personal identity and a public persona—that helps them succeed?
Rosner: Absolutely. Celebrities who reach the highest levels of fame often balance two distinct identities: their authentic selves and their celebrity personas. The way they manage this dynamic varies greatly. Some embrace their celebrity status fully, using it to fuel their careers. In contrast, others prioritize maintaining their identity and relationships. Success often depends on how well they can navigate these two facets of their lives.
These days, most celebrities manage their public lives well. We’re no longer in the age of “celebrity assholes,” which was more prevalent in the 1970s. For instance, when I was on the writing staff of a major show, the culture wasn’t about excess or indulgence. Instead of doing cocaine, we were taking fibre gummies to deal with the sedentary lifestyle of long hours at our desks.
This era has more celebrities who behave responsibly and navigate fame with maturity. I watched my former boss evolve from being largely a radio personality to one of America’s 100–150 most famous people. Despite this rise in fame, he didn’t lose his decency.
Jacobsen: How did he manage the pressures of fame while staying grounded?
Rosner: He didn’t engage in exploitative behaviour or use his position to harm others. He remained charitable and reasonable, though he enjoyed playful banter and asking awkward questions as part of his natural curiosity. His increased agency and responsibilities came with new challenges—paying for a publicist, manager, and agent and managing media interactions carefully.
However, he became less cautious in expressing his views during the Trump era. As a decent person, he felt compelled to speak out about alarming events in America. For example, he was deeply upset by the 2017 Las Vegas shooting, where over 50 people were killed and more than 500 were injured. As a Las Vegas native, this tragedy hit close to home.
Traditionally, late-night hosts avoided political commentary to maintain a broad audience. But my boss, like others, felt he had to address critical issues, even at the risk of alienating some viewers.
Jacobsen: Do you think this shift reflects a broader change in celebrity culture?
Rosner: Yes. We’re in an era where most celebrities manage their public personas carefully and behave with greater responsibility. Of course, no one is perfect, and every celebrity has moments of controversy. Still, the overall trend is toward more mindful and ethical behaviour.
Celebrities, like anyone else, can occasionally be caught acting poorly. However, we are in an era where they are generally more responsible. This may be because the public is better informed, as a lack of information often leads to poor decisions. In the 1970s, I was certainly immature, as were many celebrities at the time.
Section 8: Success Beyond Social Competence
Jacobsen: What about people in Hollywood who aren’t socially competent? Can they still succeed?
Rosner: Yes, it’s possible. I’m not particularly socially competent, but I managed to build a career. Part of my success was due to a writing partnership with someone who excelled socially—what I’d call “reverse autism.” He handled the social dynamics, which was helpful, even if it wasn’t always easy.
Additionally, you can succeed without social prowess if you’re good at what you do. I worked hard and developed skills that compensated for my shortcomings. For example, I became comfortable admitting personal flaws and turning them into humour, similar to what stand-up comedians do. If my jokes didn’t land, I could still make people laugh by being candid about embarrassing topics.
Many talented individuals in entertainment, some on the spectrum or socially unconventional, succeed because of their competence, creativity, and hard work.
Jacobsen: What about people at the lower levels of entertainment, like production assistants or interns?
Rosner: At the entry-level, I’ve noticed a mix of talent and incompetence. Many interns or PAs I encountered early in my career were hired through connections rather than merit. Some were unreliable or lacked dedication. This often allowed competent and hardworking individuals—even unconventional—to stand out and advance.
Over time, the less capable individuals tend to be weeded out. In the early stages, though, it’s possible to succeed as a “weirdo” if you’re reliable, competent, hardworking, or possess a couple of those qualities.
Jacobsen: What if someone is found to be unethical or fraudulent?
Rosner: I’ve been fortunate to work with mostly ethical people. While dishonesty exists in any industry, I’ve rarely encountered it directly. Ethical behaviour tends to matter more as people advance, where reputations carry greater weight.
Jacobsen: Thank you again for the time, Rick.
Discussion
The interview between Scott Douglas Jacobsen and Rick Rosner offers insightful perspectives on the evolving landscape of celebrity culture. Rosner highlights a significant shift from the reckless behavior of the 1970s to the more responsible and ethically conscious conduct of today’s celebrities. This transformation is attributed to increased public accountability and the pervasive influence of social media, which hold public figures to higher standards.
A central theme is the strategic use of fame as a tool for creative and social endeavors rather than personal indulgence. Rosner emphasizes that successful celebrities balance their public personas with their authentic selves, fostering relatability and long-term admiration. Authenticity and ethical behavior emerge as crucial factors for sustaining public trust and mitigating controversies, aligning with the broader societal demand for integrity in public figures.
The role of charisma and social skills is discussed as beneficial but not essential for success in the entertainment industry. Rosner argues that talent, hard work, and authenticity are equally important, allowing individuals to thrive even without exceptional social prowess. This is exemplified through anecdotes about charismatic figures like Lloyd Bridges and Sam Elliott, illustrating how genuine personal qualities can enhance public appeal.
Celebrity activism is another key topic, with Rosner commending figures like Leonardo DiCaprio and George Clooney for their commitment to environmental and political causes. However, he also notes the scrutiny they face to ensure their actions align with their advocacies, highlighting the complexities of public advocacy.
Overall, the interview underscores the importance of balancing public image with personal integrity, leveraging fame for meaningful purposes, and adapting to the changing expectations of audiences. Rosner’s insights provide a comprehensive understanding of the factors that contribute to sustained success and public admiration in the modern entertainment industry.
Methods
The interview was conducted by Scott Douglas Jacobsen, with Rick Rosner who is known for his work on shows like “Jimmy Kimmel Live!” and “The Man Show.” The methodology employed for this interview was a semi-structured format, allowing for a flexible yet focused conversation that could delve deeply into relevant topics while accommodating spontaneous insights.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Noesis: The Journal of the Mega Society
Publication Date (yyyy/mm/dd): 2025/06
Ruslan Salakhutdinov, a distinguished UPMC Professor of Computer Science at Carnegie Mellon University’s Machine Learning Department, stands as one of the most prominent figures in artificial intelligence research today. With a focus on deep learning, probabilistic graphical models, and large-scale optimization, Salakhutdinov has consistently been at the forefront of innovation in AI.
A defining aspect of his career has been his collaboration with Geoffrey Hinton, his doctoral advisor and the pioneer behind “deep belief networks,” a transformative advancement in deep learning. Since earning his Ph.D. in 2009, Salakhutdinov has authored over 40 influential publications, exploring topics ranging from Bayesian Program Learning to large-scale AI systems. His groundbreaking contributions have not only advanced academic understanding but also propelled practical applications of AI in industry.
Salakhutdinov’s tenure as Apple’s Director of AI Research from 2016 to 2020 marked a pivotal period in his career. During this time, he led significant advancements in AI technologies. Subsequently, he returned to Carnegie Mellon and resumed his academic pursuits, further cementing his role as a leader in the field. In 2023, he expanded his influence by joining Felix Smart as a Board Director, channeling AI’s potential to enhance care for plants and animals.
A sought-after speaker, Salakhutdinov has delivered tutorials at renowned institutions such as the Simons Institute at Berkeley and the MLSS in Tübingen, Germany. His research, widely cited by peers, underscores his enduring impact on AI and machine learning. As a CIFAR fellow, he continues to inspire the next generation of researchers while pushing the boundaries of machine intelligence.
Salakhutdinov’s journey in AI traces back to his undergraduate years when he was sparked by the seminal textbook Artificial Intelligence: A Modern Approach. His early work with Geoffrey Hinton laid the foundation for innovations in deep belief networks and deep learning. Today, his research focuses on building robust, autonomous AI systems capable of independent decision-making. Amidst the challenges of reliability, reasoning, and safety, Salakhutdinov’s work bridges the gap between cutting-edge theory and practical application, shaping a future where AI systems enhance human creativity and problem-solving.
Pictured: Ruslan Salakhutdinov. (Medium)
Scott Douglas Jacobsen: What first drew your interest to artificial intelligence as opposed to the intricacies of human intelligence?
Ruslan Salakhutdinov: My first interest in AI was during my undergraduate studies in North Carolina. A book by Peter Norvig and Stuart Russell, Artificial Intelligence: A Modern Approach, intrigued me. It was published in 1995 and sparked my interest in AI.
I decided to pursue graduate work in AI and applied to several schools. Luckily, I ended up at the University of Toronto, where I eventually started working with Geoffrey Hinton. A great turn of events led me to work in AI. I have always been curious about machines that can learn independently and perform creative tasks. The concept of building systems that can learn fascinated me when I began my undergraduate studies in the late nineties. At that time, the term “AI” wasn’t very popular; during my graduate work, the focus was more on machine learning and statistical machine learning.
The field was fairly statistics-oriented because it was perceived as a proper discipline. AI was often seen as a domain for people building decision support systems. Working with Geoffrey Hinton and his lab completely revolutionized my work. In the early days, around 2005 or 2006, Geoffrey Hinton began promoting deep learning and learning multiple levels of representation. I had just started my PhD, so I was in the right place at the right time.
As with anything in life, timing is crucial. Ilya Sutskever, a co-founder of OpenAI, was my lab mate. We sat beside each other, and a few others were now driving much of this work across different companies and universities.
Jacobsen: Geoffrey Hinton has become a household name over the past year, largely due to his warnings about artificial intelligence. On the other hand, Eric Schmidt, the former CEO of Google, has offered a more balanced perspective. He emphasizes the need to understand and control AI systems and even suggests we might need to “pull the plug” if they act unpredictably.
Meanwhile, Ray Kurzweil’s visions of the law of accelerating returns and his almost spiritual pursuit of merging with AI to explore the cosmos evoke shades of Carl Sagan. The discourse surrounding AI is as diverse as the field itself.
Similar to a vector space, this diversity reflects how terms like AI, AGI (Artificial General Intelligence), and ASI (Artificial Superintelligence) carry varied interpretations. Why do you think these differing definitions persist?
Salakhutdinov: We lack a set of benchmarks or a standardized set of problems that would allow us to define these terms clearly. If we have a system that solves those problems, we’ve reached AGI. Or if we have a set of problems we’re solving, we’ve reached ASI. So, the definitions depend on whom you talk to. People like Geoffrey Hinton and Eric Schmidt say the academic community has potentially huge, existential risks.
And then you have people on the other side who say, look, we’re going to reach a point where these systems will be very intelligent. They’ll be smart and, at some point, will reach superintelligence. Still, we will probably go to the point of existential risk. There are risks associated with AI in general, and people are looking into those. One area that I specifically work on at CMU is building agentic systems or AI that can make decisions or take actions independently. So think about a personal assistant where you can say, “Hey, buy me the best flight I can get to San Francisco tomorrow.” The assistant will find the information and book the flight for you.
You can think of it as a personal assistant. And, of course, risks are associated with this because now you’re moving from systems like ChatGPT, where you ask a question and get an answer, to systems where you give a task, and the agent tries to execute that task. My personal feeling is that when it comes to AGI, I think about autonomous systems that can make decisions.
Where we are right now is unclear because we are experiencing rapid progress with ChatGPT and many other advancements. Will we continue this exponential growth or hit a ceiling? We’ll eventually hit the ceiling, and getting the remaining 10% or 15% of progress will be challenging, so these systems will be very useful.
At what point we will reach the true level of AGI—systems that are general enough to do anything for you—is unclear to me. People have predictions. For example, Geoffrey Hinton initially thought it would take less than 100 years. With the advent of models like ChatGPT, predictions have been accelerated to around 30 years. He’s saying it might be 10 years, but there’s still much uncertainty. Predicting anything beyond five years is hard because AI development can either accelerate with systems getting better, smarter, and more autonomous with strong reasoning capabilities—as we’re seeing with OpenAI’s models like GPT-4 and GPT-3.5 that can perform complex reasoning and solve hard math problems—or it could progress more gradually.
Jacobsen: In the coming years, we may see the emergence of profoundly analytical tools. When we speak of agency in AI, the term holds a very different meaning compared to human or animal agency. This evolution in large language models and AI systems seems to herald a new era. What are your thoughts on these agentic capabilities?
Salakhutdinov: You want to build systems that can be your assistant. Think of it as a system that handles all your scheduling, tasks, and whatever you need. It’s your financial adviser that gives you advice on your finances. It’s your doctor that gives you advice on your health. At some point, when I have conversations with my colleagues about this, some are saying that if you have an AI assistant that can do a lot for you, that’s close to AGI. Some people would call it AGI because the problem we see right now is that GPT is the best in coding—it’s the best in speed coding contests. People try to code something within a fixed period, and these systems are better than humans. And I said, “Okay, that’s good.”
And he said, “Well, aren’t you amazed? We have systems that can outcompete competitive coders right now.” The reason why it’s impressive but not making big rounds is that these systems are still not reliable. It’s not like I can delegate a task to the system and be 100% sure it will solve it. 80% sure that solving a task is not enough. This notion of hallucination and robustness in the system is missing at this point. That’s why, for example, in coding, it hasn’t replaced professional coders. It’s useful as a tool, but it hasn’t emerged to the point where I’m replacing all of them with AI if I have an organization with programmers.
AI is helping them write better code, but it hasn’t gotten to the point where this robustness and reliability is achieved. It’s like having a personal assistant, which is 80% correct. I don’t want a personal assistant who books my flights 20% of the time incorrectly. Right? That’s just not acceptable. So, this is where we are at this point. To get to AGI, we need the system to be robust to hallucinations. It’s not there yet.
Jacobsen: Are governments, policymakers, and economists equipped to handle the sweeping changes AI demands? For example, these systems will likely require access to significant amounts of personal data to make decisions, raising urgent concerns about data privacy. Additionally, the economic landscape could shift dramatically as corporations opt for AI solutions that outperform human employees. How should society navigate these dual challenges of privacy and employment disruption?
Salakhutdinov: These models we see today are very data-hungry and improve with more data, especially personalized data. If they know you, the decisions they make can be much better. That aspect is going to be important. There are regulations regarding what that would look like, which will soon be coming into place. These models are not yet at the point where they can be reliably deployed or fully useful.
Economists are doing some work on job displacement. How much of it will happen is still not clear. Still, someone gave me an example of a company that laid off several translators from one language to another because machines can do it better, cheaper, and faster. Translation from English to French is just one example. That’s worth considering, especially as these systems improve.
One question I always have is, when these systems reach the point where certain parts of our economy see displacement, what will governments need to do to retrain people? The next two years will be critical because if progress continues as it has over the last couple of years, the changes will be fairly quick. Usually, with humanity, if it takes a generation or two to adapt, it’s fine. But it’s a fast change if it happens over five to ten years. So yeah, that’s worth considering, as well as closely tracking how these models progress. By 2025, we will see this every year—an iteration of models coming out, like GPT-2, GPT-3, GPT-4.
We’re still waiting for GPT-5. Google has Gemini 2, you know, Gemini 2.4. It’s like, and this year will also be interesting because it’s the next stage of what’s frontier-based models, which consume more data and computing. So the question this year is, what will that gap be if we see GPT-5?
Jacobsen: Eric Schmidt jokingly remarked that Americans might one day turn to Canada for hydropower due to the immense energy demands of advanced AI systems. What do you make of this observation, and how might the energy consumption of AI shape global resource dynamics?
Salakhutdinov: That’s true. And as these models become bigger, there’s now thinking about reducing the cost because you can’t afford it otherwise. More research should be done to build these models more efficiently and train them with less computation. Otherwise, the cost is going to be prohibitive.
Jacobsen: Jensen Huang recently noted that we are approaching the end of Moore’s Law, yet he highlighted transformative announcements at CES suggesting new hardware and software efficiencies. He described this as an “exponential on an exponential.” How do these compounding efficiencies shape your view of AI’s trajectory?
Salakhutdinov: So that’s true—for example, the hardware. If you look at NVIDIA, for example, some of their latest GPUs have massive improvements compared to five years ago. One thing is that as we achieve these efficiencies, we are reaching the point where we’re training these models on all of the Internet data. So, everything available goes into these models. And if you think about it, there’s no second or third Internet. So, data is limited based on what we have access to.
Much data is in the video space and images, like other modalities and speech. However, potentially, there will also be data that we call synthetically generated data—data generated by models that we can use to train and continue improving our models.
Jacobsen: There’s a concept I’ve been reflecting on—where we rely on limited data and generate artificial datasets through statistical extrapolation. What is the technical term for this approach, and how central do you see it becoming to AI advancements?
Salakhutdinov: That’s what artificial data means. For example, as these systems improve, you can generate artificial data from your model. There are ways of filtering and cleaning this data, which now becomes training data for the next model.
There are these bootstrapping pieces that you can do that work reasonably well. We still can’t just train on artificial data.
So, we still need real data. And how do we get this real data? I suspect multimodal models will use images, videos, text, and speech in the future. There’s a bunch of research happening—my former student, now a professor at MIT, is looking at devices that collect data and building these foundation models based on that. And so, but absolutely.
Now, compute is the case; data is the main workhorse. But data is important because you need to be able to clean it and curate it. I remember Microsoft doing this funny thing early on, announcing the Copilot project around 2022, right after ChatGPT. They were training the models, and somebody told Copilot, “Well, 2 + 2 is 5.” And the Copilot would say, “No.”
“It’s two plus 2, which is 4.” Then you say, “No, it’s five because my wife told me it’s 5.” The Copilot would say, “Okay, it’s 5.”
You know? So, things of that sort. “I agree with you. If you insist, I agree with you.” Or it would say, “Yeah.”
Or, at some point, it would say, “No, that’s incorrect.” And the user would say, “Well, you’re stupid.” And the Copilot would say, “Well, you’re stupid.” And so you get into this conversation where you’re an idiot. The Copilot would call you an idiot.
It would do this because much of the conversational data was taken from Reddit. If you look at Reddit, some conversations say, “Oh, here’s the right thing.” And somebody says, “No, you’re an idiot.” It’s this thing.
If you train on data like this, you get similar behaviour because the model statistically learns how conversations go. This is where mitigations come in: cleaning the data and understanding what’s needed. That’s also part of the process of building these models.
Jacobsen: Do we have a theoretical framework for determining the ultimate efficiency of a single compute unit? Or are we still in the realm of empirical guesswork?
Salakhutdinov: Yes. There is something called scaling laws.
The scaling laws were the idea that came up: “Look, we’re building a 500,000,000,000-parameter model. How much data do we need? What kind of accuracy do we expect to get? It’s very expensive to run this model, right?”
You can only do a single run to get that model. You can’t, like, try. And so what would happen is that you take smaller models and build these curves by saying, “Okay, this is how much data I have, this is how much compute I have, this is the accuracy that I get.”
“If I increase the data but keep the computer, this is the accuracy. If I increase the data and compute, I will get this.” So, you build this on small models and extrapolate further. And you say, “Okay, if I have that much more computing and data, this is the accuracy I’m expecting to have.” That was a guiding principle for a lot of existing model buildings.
But it’s also very hard to predict. Nobody’s been able to say, “Look, if we triple the compute and we triple the data, we’re going to reach AGI, or we’re going to reach ASI, or we’re going to reach the point where.” We get these scaling laws up to some point, but we don’t know what that will look like beyond.
Hard to predict. There is something whose initial thinking was that we throw more data, we throw more computing, and we get better models, which is what the industry is doing. There’s a second paradigm, which is what’s called test-time compute or inference compute, which is what these reasoning models are doing, which is to say, “Well, if you let me think more for a specific problem, if I spend more compute thinking about the problem, I can give you the answers.”
So, that’s part of the scaling laws to say we can get better systems. But again, no one has clearly defined what it would mean to reach ASI or AGI, so we are still not there. It’s not clear whether we’re going to get there.
Jacobsen: When we talk about AGI and ASI, the definitions seem to hinge on a mix of factors: computational power, neural network efficiency, and even evolutionary adaptability. Some argue that framing AGI around human intelligence sets a false benchmark, as human cognition itself is specialized and full of gaps. Should we redefine intelligence benchmarks in AI to account for these nuances?
Salakhutdinov: That’s a very good question. People associate AGI with human-level intelligence. But it’s unclear whether these systems can match human-level intelligence.
Because ChatGPT or any large language models are better at math than most people, does this mean they’re intelligent? There is something about human intelligence where you can extrapolate and reason and do things that machines can’t, at least at this point. They require these: There is an example where a machine can solve math or Olympiad competitions.
But then, when you ask it, like, “What is bigger, 9 or 9.11?” the model gets confused and says, “Well, nine is bigger than 9.11.”
Jacobsen: There are clear gaps in AI systems’ reliability—areas where common sense might dictate one course of action, but machines falter. While AI excels in tasks like drafting and summarizing, it struggles with others, like physical intelligence in robotics. A robotics expert once quipped that the first company to build a robot capable of unloading a dishwasher will become a billion-dollar enterprise. What are your thoughts on this divide between theoretical AI capabilities and practical applications?
Salakhutdinov: It is. But it still gives you this notion that it’s very hard to predict because, 10 years ago, people would have thought that building creative machines—machines that can draw creative pictures or write creative text—would be far more difficult than the robot unloading your dishwasher. And it’s just completely the other way around at this point.
I can prompt them all. They can do very good creative writing for me, improve my writing, generate realistic-looking images, and compose things in interesting ways—for designers, for example. These are amazing tools.
It points to the problem of predicting five years. People like Geoffrey Hinton, Eric Schmidt, and others are ringing the bell because they say, “Look, there is a non-zero chance these models will become very dangerous.” And I buy that. I don’t buy the whole Skynet future. These robots—where these models or AIs will say we don’t need humans and have full control. I don’t see that in the future, but as I’ve mentioned, it’s always hard to predict what will happen in five to ten years. So, we need to consider everything. I think that one time when I was talking to Geoffrey Hinton last time, I asked him, “Why are you so worried?” I think he was saying he’s worried but wants to make sure that some of the resources are allocated to safety research and, like you said, understanding the economy, job displacement, how these systems can be more robust, and how to conduct safety research.
That has never been the priority, at least until now. I agree with that. We need to do more work, research, and more—people are focusing more on capabilities and building more capable and better models. At the same time, we need people who understand these models’ safety aspects, robustness, economics, etc.
Jacobsen: Among your peers in the AI field, who do you consider the most consistently accurate in their predictions? Is there a figure whose insights have particularly resonated with you?
Salakhutdinov: This is a difficult question. I don’t know anyone who has consistently been accurate in their predictions.
Jacobsen: I wondered if the public has an accurate picture because they use many of the same terms. The definitions are a bit off. That leads to too much confusion about how people report this to the public and how they are taking it in. A long time ago, AI was about machine learning, statistical engines, etc. Still, these were quite distinct areas of specialization. They were almost niche. Now, though, they’re front and center as if they’re exactly one thing. That’s probably the area of confusion, but this will help clarify. Nice to meet you, and thank you so much for your time today.
Salakhutdinov: I appreciate it. Nice meeting you as well. Thanks for doing this.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Noesis: The Journal of the Mega Society
Publication Date (yyyy/mm/dd): 2025/06
Prof. Jim Al-Khalili CBE FRS Jim is a theoretical physicist at the University of Surrey where he is a Distinguished Professor Emeritus of Physics. He received his PhD in nuclear reaction theory in 1989 and has published widely in the field. His current interest is in open quantum systems and the application of quantum mechanics in biology.
He is a prominent author and broadcaster. He has written 14 books on popular science and the history of science, between them translated into twenty-six languages. One of his latest books, “The World According to Physics,” was shortlisted for the Royal Society Book Prize. He is a regular presenter of TV science documentaries, such as the Bafta nominated “Chemistry: A Volatile History,” and he hosts the long-running weekly BBC Radio 4 programme, “The Life Scientific.”
Jim is a past president of the British Science Association and a recipient of the Royal Society Michael Faraday Medal and the Wilkins-Bernal-Medawar Medal, the Institute of Physics Kelvin Medal and the Stephen Hawking Medal for Science Communication. He received an OBE in 2007 and a CBE in 2021 for ‘services to science’. Al-Khalili is the vice president of HumanistsUK and served as the organization’s past president. Here we catch up and talk about science communication and Humanism.
Scott Douglas Jacobsen: Only been about a year since last talking this time–an improvement! I am no longer at the horse farm and back from Ukraine. To today, though, our senses tell us one thing. Our systems of logic tell us another thing, at times. Our scientific methodologies pierce the veil better than either alone. Why does so much of science give us such counterintuitive and seemingly contradictory ideas about the universe?
Prof. Jim Al-Khalili: Well, what we regard as intuition and common sense are formed by our experiences of the world around us that we encounter. But our senses only perceive a narrow slice of reality. Think about vision: the human eye only sees those electromagnetic waves in the so-called ‘visible’ range. But visible light is no more real than radio waves or x-rays – they are all light. Similarly with length scales: what we are familiar with on the everyday scale is by and large explained by Newtonian mechanics, but reality on the quantum scale or the cosmic scale is very different. We therefore regard this as counterintuitive, but that’s just because we don’t experience reality directly on those scales. In general, I would argue that wherever we see contradictions in our scientific understanding of the universe, it is because we have an incomplete understanding of the laws of nature.
Jacobsen: Let’s take a case example from your Twitter October 30-31, ‘Physics in History’ said, “Does time flow in one direction because of entropy, or are there deeper reasons for its arrow?” You replied, “I think you mean does time POINT in one direction because of entropy. Flow is an illusion. Many physicists would say yes. But there may be deeper reasons that bake an arrow into the universe (possibly due to quantum entanglement) and then entropy follows the arrow.” These distinct ideas–flow, directionality, entropy, time, quantum, entanglement–are fascinating and subtle. What does your response mean more fully?
Al-Khalili: The way we perceive time in our minds – what is often called manifest time – can often be very different from what we know about the true objective nature of time, our physical time. So while we have the strong sense that time flows (and we can debate whether this feels like time flowing past us or us moving through time) there is nowhere in the laws of physics that says time actually flows at all. In fact our current best theory of time, Einstein’s relativity, says that time just ‘is’. It exists. But what we do have is an ordering of events in some sequence: cause comes before effect, yesterday is different from tomorrow, and so forth. So even if time doesn’t flow, it at least has a direction. Think of a deck of cards arranged in increasing value in a line on a table; there is a direction to this increase in value, say left to right, but nothing is flowing. Our current view of physics is that time is like this. But to delve deeper into the origin of this arrow of time and whether it is solely down to increasing entropy, or disorder, in the universe, or something deeper, requires more subtle debate. Thankfully for humanity, I am currently writing just such a book that will be out next year!
Jacobsen: With that case example, what is the process there when breaking down science into manageable bits for those without the training?
Al-Khalili: I think for short, sharp and impactful posts on social media, all one can do is whet the appetite for a deeper understanding: to hint at exciting ideas that need a little more time and effort to absorb. I see such posts as a way of provoking discussion and thinking. Hopefully, firing up people’s curiosity can then lead to a more measured discussion.
Jacobsen: Here’s something I haven’t asked you. Nature is non-supernatural, so naturalism is reality and vice versa. From a physics argument, to quote Schrodinger, “What is life?” How does physics and the physics of biology inform an evidence-based distinction between life and death?
Al-Khalili: I think that science has yet to fully understand the distinction between life and non-life. We have many definitions of what it means to be alive – and by this I don’t mean human life with consciousness, but anything that can make copies of itself and evolve according to Darwinian evolution. From a physicist’s perspective, life means a complex system that can maintain order, complexity and an off-equilibrium state of low entropy. There is no magic here; no ingredient of vitalism that endows matter with ‘lifeness’, But it is still a puzzle. It’s the reason we have not been able to create artificial life yet. So, although Schrödinger posed that question in the title of his book, we are still trying to find a definitive answer 80 years later.
Jacobsen: Following from the previous question, a pertinent issue to British humanists is dying with dignity. Most Brits support assisted dying. How does a naturalistic, evidence-based view inform the humanist position and the humanistic option of assisted dying, i.e., most Brits are humanistic on this issue?
Al-Khalili: This is an interesting question. Yes, it is certainly the case that most Brits, according to recent surveys, support assisted dying. And I would also argue that the majority of Brits, if you asked them and analysed their worldviews, would probably identify with humanist thinking. But the puzzle is that for a humanist, like me, this life is all there is; there is nothing after we die. So some might find it strange that we support assisted dying. Surely a humanist would wish to prolong life for as long as possible since it is so valuable. But I think that is to miss what humanism is also about, which is a respect for all human life, and part of that is to allow people to choose to die with dignity. We are all going to die one day and we do not exist, in any sense, after we die any more than we existed before we were born. While we are alive therefore, we should make the most of it, and part of that is to alleviate suffering for those at the end of their time.
Jacobsen: Why was Neils Bohr wrong when he said, “It is wrong to think that the task of physics is to find out how nature is. Physics concerns what we say about nature”?
Al-Khalili: This view, which grew out of the philosophy of logical positivism and instrumentalism, is one that was pushed by the Copenhagen school of quantum mechanics, led by the likes of Bohr, Werner Heisenberg and Wolfgang Paul. It is known in philosophy as epistemology. But I have always disagreed with it. I prefer an ontological philosophy. On this point, I side with Einstein who always argued that it is indeed the job of physics to get as close as possible to the truth of what nature is. There is an objective reality out there. We may never fully understand it but we can try to get closer to it. In this sense, when it comes to how we understand the universe, particularly on the quantum scale, I am a realist. There is a real world out there that exists independently of what I think. I want to know what that real world is.
Jacobsen: What would constitute an ontological interpretation of quantum mechanics?
Al-Khalili: There are several ontological interpretations of quantum mechanics, which oppose the epistemological Copenhagen view. The best known as probably the Everettian many worlds interpretation. There is also the ’spontaneous collapse’ model or, my personal favourite, Bohmian mechanics. All these interpretations of quantum mechanics assume there is an objective reality independent of our senses and that we can say something about it that is more than just predicting results of observations. They are real descriptions of reality rather than just a recipe for what we should expect when we carry out a measurement.
Jacobsen: What are the newest updates on emeritus status now, and the book on time mentioned in the previous interview?
Al-Khalili: Well, after 32 years of unbroken undergraduate teaching and an increasing administrative load at Surrey, I am enjoying my new-found freedom to focus only on those activities that I enjoy: my research, interacting with my PhD students, my writing and my broadcasting. My wife keeps reminding me that I am officially now retired, but I am as busy as ever (well, OK, not quite as busy, as I can pick and choose how I use my time now). On that front, most of my time is currently being spent writing my new book on the nature of time, which I need to get back to after this interview! It’s coming along nicely and I keep thinking of more things to say, so it’s probably going to end up being my most ambitious writing project to date.
Jacobsen: What are your favorite humanism coda quotes?
Al-Khalili: Probably the usual suspects:
You don’t need God to be good.
This is the only life we have so let’s not waste it.
Jacobsen: Thank you for the opportunity and your time, Jim.
Al-Khalili: It was nice chatting to you. Now back to the mysteries of Time.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Noesis: The Journal of the Mega Society
Publication Date (yyyy/mm/dd): 2025/06
In this wide-ranging conversation, Professor Behnam Pourhassan unpacks the intricate landscape of black hole thermodynamics and its profound implications for quantum gravity and cosmology. He explains how the entropy of a black hole is proportional to its surface area—a revelation that supports the holographic principle, which posits that information is encoded on boundaries rather than within volumes. The phenomenon of Hawking radiation, he notes, implies that black holes are not eternal but slowly evaporate over time.
Pourhassan delves into the thermodynamic phase transitions of black holes, explores quantum corrections to entropy, and examines the possibility of stable black hole remnants. He also discusses how dark energy propels the universe’s accelerated expansion and outlines how modified gravity theories seek to replace the notion of unseen substances with fundamental changes to gravity itself.
The conversation turns to the unique properties of anti-de Sitter (AdS) black holes and the role of the AdS/CFT correspondence, a theoretical bridge linking gravity to quantum field theory. Pourhassan also touches on a range of related topics—from cosmic strings and nonlinear electrodynamics to the statistical mechanics of gravitational systems and the implications of massive gravity for black hole physics. Crucially, he emphasizes the role of quantum information theory in addressing the black hole information paradox, a subject actively explored at the Canadian Quantum Research Center.
This interview will be featured in a volume of dialogues with leading thinkers in quantum cosmology, quantum gravity, and quantum information theory.

Scott Douglas Jacobsen: How is black hole entropy related to surface area? Why is this significant?
Behnam Pourhassan: Black hole entropy is directly proportional to its surface area, which is a remarkable and profound insight into the nature of quantum gravity. This relationship suggests that a black hole’s information content is encoded on its boundary rather than distributed throughout its volume. This is a key aspect of holography, a principle stating that the physics of a higher-dimensional space can be fully described by a theory existing on its lower-dimensional boundary.
This idea’s significance extends beyond black holes—it provides a deeper understanding of quantum gravity and spacetime itself. The fact that a black hole’s entropy is determined by its surface rather than its volume aligns with the holographic principle, which proposes that all the information contained within a region of space can be represented by data residing on its boundary.
This perspective has led to major advancements in theoretical physics, including the AdS/CFT correspondence, which links gravity in a higher-dimensional space to a lower-dimensional quantum field theory. The link between black hole entropy and surface area is not just about heat and energy. It suggests something deeper about how the universe works—possibly that space and time come from quantum information stored on surfaces.
Jacobsen: How is Hawking temperature calculated? What does this tell us about a black hole’s ultimate fate?
Pourhassan: Hawking temperature is found by studying how black holes emit radiation due to quantum effects near their event horizon. This radiation, known as Hawking radiation, causes the black hole to lose mass over time slowly. The temperature of this radiation depends on the black hole’s properties, such as its size and gravity. This has important consequences for a black hole’s fate. Since it continuously emits energy, it will gradually shrink and eventually evaporate completely if it doesn’t gain more mass from its surroundings. This suggests that black holes are not eternal and that their information content is crucial in understanding the deeper connections between gravity, quantum mechanics, and thermodynamics.

Jacobsen: How can black holes undergo phase transitions? Is this akin to regular materials? If so, what are the extreme conditions for these phase transitions?
Pourhassan: Black holes can undergo phase transitions similar to regular materials, such as water turning into ice or steam. In black hole physics, these transitions are often studied using thermodynamic properties like temperature, pressure, and entropy. For example, in anti-de Sitter (AdS) space, black holes can exhibit a phase transition similar to the liquid-gas transition, where a small black hole can grow into a large one as conditions change.
These phase transitions usually occur under extreme conditions, such as high curvature, strong quantum effects, or external forces like a surrounding thermal bath. Studying these transitions helps us understand deep connections between gravity, thermodynamics, and quantum mechanics.
Jacobsen: How do quantum effects modify the formulae of classical entropy? What are the implications of this derivation?
Pourhassan: Quantum effects introduce corrections to the classical entropy of a black hole, usually appearing as additional terms beyond the standard expression. These corrections arise due to quantum fluctuations near the event horizon, affecting how information and energy behave in extreme gravitational fields.
One key implication is that these modifications help address the information paradox by providing a deeper understanding of how entropy behaves at quantum scales. Additionally, these corrections suggest that black holes might not completely vanish upon evaporation but could leave behind a remnant or release information subtly.

Jacobsen: What are the logarithmic corrections to black hole entropy? Are there implications for stability?
Pourhassan: Logarithmic corrections to black hole entropy arise from quantum and thermal fluctuations near the event horizon. These corrections modify the classical entropy expression by adding a term proportional to the logarithm of the black hole’s area. They appear naturally in many approaches to quantum gravity, including string theory and loop quantum gravity. These corrections have important implications for black hole stability. They influence phase transitions, thermodynamic stability, and even the final stages of black hole evaporation. In some cases, they suggest that a black hole might reach a stable remnant instead of evaporating completely, which could have implications for the information paradox and quantum gravity.
Jacobsen: Does dark energy drive cosmic expansion? What is the lesser importance of this to physics and greater importance to cosmology?
Pourhassan: Yes, dark energy is currently understood to be the main driver of the universe’s accelerated expansion. It plays a central role in the Lambda Cold Dark Matter (ΛCDM) model, which is the standard model of cosmology. Cosmic expansion (i.e., the fact that the universe is expanding) results from the initial conditions set by the Big Bang. Dark energy, however, drives the universe’s accelerated expansion, which was discovered in the late 1990s through observations of distant Type Ia supernovae. In the equations of General Relativity, dark energy behaves like a cosmological constant (Λ) — a form of energy that exerts negative pressure, causing the expansion to speed up rather than slow down.
Dark energy doesn’t yet fit into the framework of particle physics. It doesn’t interact with matter or radiation (as far as we know), and it hasn’t been detected in lab experiments. It’s more of a placeholder concept: we see its effects but don’t know what it is. No current testable theories in quantum field theory or particle physics fully explain it.
Dark energy accounts for ~68% of the universe’s energy content. It dominates the cosmos’s fate and shape. So, even if we don’t know what dark energy is, cosmologists must include it to accurately model and understand the universe’s evolution.
Jacobsen: What are modified gravity theories?
Pourhassan: Modified gravity theories are alternative theories to Einstein’s General Relativity (GR) that attempt to explain gravitational phenomena — especially things like dark energy, dark matter, and cosmic acceleration — without invoking unknown substances or energy forms. Instead of saying, “There must be something weird like dark energy making the universe expand faster,” modified gravity theories say, “Maybe our understanding of gravity itself breaks down on large scales.”

Jacobsen: What distinguishes anti-de Sitter black holes from the generic idea of black holes?
Pourhassan: Great question. This touches on some deep ideas in theoretical physics, especially about where gravity meets quantum theory. When people say “black hole” generically, they usually mean one that exists in asymptotically flat spacetime — like in our observable universe, that includes Schwarzschild black holes (non-rotating, uncharged), Kerr black holes (rotating), and Reissner-Nordström black holes (charged), these solutions assume that far away from the black hole, space is flat (like our every day, large-scale view of the universe).
An AdS black hole exists in a universe with a negative cosmological constant — a curved background called Anti-de Sitter space. An AdS black hole is a solution to Einstein’s equations in this AdS background. So, AdS black holes differ from generic ones because they live in a negatively curved universe. That gives them very different boundary behavior and thermodynamic properties, making them especially important in theoretical frameworks like holography and quantum gravity.
Jacobsen: Is it possible to connect gravity with AdS/CFT correspondence in AdS space with quantum field theory?
Pourhassan: Yes — and that’s precisely what the AdS/CFT correspondence does: it connects gravity in AdS space with a quantum field theory (QFT) on its boundary. This is one of the most profound ideas in modern theoretical physics.
Proposed by Juan Maldacena in 1997, this conjecture says: A gravitational theory in (d+1)-dimensional AdS space is equivalent to a conformal field theory (CFT) living on its d-dimensional boundary. This is also called the holographic principle because A higher-dimensional gravitational theory (the bulk) is encoded by a lower-dimensional QFT (the boundary).
Jacobsen: How can mass in the graviton in massive gravity theories give insights into black holes and cosmic architecture?
Pourhassan: Massive gravity is a bold attempt to increase our understanding of gravity at a fundamental level, and giving the graviton a mass changes the rules of the game for how we think about black holes, cosmic structure, and even dark energy. In standard General Relativity, the graviton — the hypothetical quantum of gravity — is massless. Massive gravity theories propose that the graviton has a tiny but nonzero mass.
Black holes in massive gravity can differ from those in GR: They may not obey spherical solutions, which can be time-dependent. Unlike standard black holes, they can exhibit hair (i.e., non-trivial fields outside the event horizon). Their thermodynamics may change, affecting entropy and temperature. The gravitational field falls off differently — potentially modifying how black holes interact with surroundings or even merger dynamics (relevant for gravitational waves).
We might be able to test massive gravity through precision gravitational wave signals (like deviations in waveform tails or the speed of gravity). Adding mass to the graviton affects how gravity behaves on large (cosmic) scales: A massive graviton weakens gravity at large distances, mimicking the effects of dark energy. Some versions of massive gravity can explain the universe’s accelerating expansion without needing a cosmological constant.
Jacobsen: What is the holographic principle? What does this mean for an informational view of black holes?
Pourhassan: The holographic principle (named by Leonard Susskind) is a profound and somewhat mind-bending idea from theoretical physics. It suggests that all of the information contained within a volume of space can be represented as a hologram — a theory that lives on the boundary of that space. In other words, the 3D reality we perceive might be encoded on a distant 2D surface. This idea originated from efforts to understand black hole thermodynamics and quantum gravity, particularly the information paradox related to black holes. The holographic principle flips our intuition. It suggests that spacetime and gravity might emerge from more fundamental, lower-dimensional quantum information.
Black holes aren’t cosmic trash compactors that delete data — they’re more like storage devices that encode it in a holographic way.

Jacobsen: How do black hole thermodynamics compare to a van der Waals fluid?
Pourhassan: I like this question — this is where black holes get surprisingly thermodynamic and start acting like weird versions of everyday matter. Despite being exotic objects, black holes follow laws that look just like thermodynamics. Surprisingly, some black holes behave just like fluids — particularly a van der Waals gas. A van der Waals fluid is a more realistic model of a gas than the ideal gas law. It includes attraction between particles and a finite volume of molecules.
In AdS space, black holes can be put into thermal equilibrium with their surroundings. This setup gives them well-defined pressure, volume, temperature, and entropy like a fluid. Physicists like Robert B. Mann found that charged AdS black holes (like Reissner–Nordström-AdS) have thermodynamic behavior very similar to a van der Waals fluid. These black holes show first-order phase transitions between small and large black holes — just like the gas\liquid phase transition of ordinary matters.
Jacobsen: How does electric charge influence a black hole’s stability?
Pourhassan: Adding an electric charge to a black hole introduces new physical and thermodynamic behavior. A black hole with charge is called a Reissner–Nordström black hole (non-rotating) or Kerr–Newman (if rotating too). Its metric describes a black hole with mass , charge , and possibly spin . The presence of charge adds a repulsive term to the gravitational field. The resulting spacetime structure becomes more complex. In AdS spacetime, charged black holes show even more interesting behavior: They can be more thermodynamically stable than uncharged ones. There’s a stable equilibrium temperature, especially for larger charges and larger AdS radius.
Jacobsen: How does merging nonlinear electrodynamics with gravity modify black hole solutions? Do any new effects come from this merger?
Pourhassan: Merging nonlinear electrodynamics (NLED) with gravity leads to modifications in black hole solutions by altering the behavior of the electromagnetic field within the gravitational context. In traditional general relativity, black holes are described by solutions like the Schwarzschild or Reissner-Nordström metrics, where electromagnetic fields behave linearly (i.e., the field strength is directly proportional to the charge). However, when NLED is introduced, the relationship between the electromagnetic field and its source becomes nonlinear, affecting the structure of black holes.
This nonlinearity can lead to new phenomena, such as the presence of regular (non-singular) black holes, where the singularity at the center is avoided. Additionally, NLED can modify the black hole’s charge and mass distributions, potentially forming exotic black hole solutions with different thermodynamic properties, such as entropy or temperature behavior. In some cases, the introduction of nonlinear electromagnetic fields can lead to the existence of black holes with different horizons or altered stability properties, enhancing the range of possible black hole configurations and phenomena in gravitational physics.

Jacobsen: What are cosmic strings?
Pourhassan: Cosmic strings are hypothetical, one-dimensional defects in the fabric of space-time that may have formed in the early universe. These strings are incredibly thin but incredibly long, stretching across vast distances. They are remnants from the time just after the Big Bang, potentially created during phase transitions when the universe cooled and matter began to organize itself. Imagine them as incredibly dense, stretching lines of energy that may have significant gravitational effects on nearby objects. Although they haven’t been observed directly, cosmic strings interest scientists because they could provide insights into the fundamental forces of nature, like gravity, and help us understand the very origins of the universe.
Jacobsen: How can statistical mechanics illuminate the microscopic nature of gravitational systems?
Pourhassan: Statistical mechanics helps to understand the microscopic nature of gravitational systems by focusing on the collective behavior of a large number of particles, such as stars or gas molecules, that make up these systems. Instead of studying each particle individually, statistical mechanics examines how the overall system behaves by considering averages and probabilities. In gravitational systems, like galaxy clusters or black holes, the interactions between particles (such as stars or gas particles) are influenced by gravity, which is a long-range force. Statistical mechanics can reveal how these particles distribute, evolve, and form structures like galaxies or black holes. It connects the microscopic interactions at the particle level to macroscopic properties such as temperature, pressure, and density, helping us understand phenomena like the distribution of stars in a galaxy or the behavior of matter near black holes.
Jacobsen: How does quantum information theory inform gravitational physics studying black holes? How are these quantum research ventures pursued at the Canadian Quantum Research Center?
Pourhassan: Quantum information theory plays a crucial role in understanding the behavior of black holes, especially in the context of their thermodynamics and the famous information paradox. One key area of focus is how quantum information behaves in extreme gravitational fields, like those near black holes. Quantum mechanics suggests that information cannot be destroyed. Yet, classical interpretations of black holes—especially the idea of the “event horizon”—suggest that anything entering a black hole would be lost to the universe, which creates a paradox. Quantum information theory helps to explore potential resolutions, such as the idea that information might be encoded in the radiation emitted by black holes (Hawking radiation) or that black holes might have an intricate quantum structure that preserves information in ways not yet fully understood. This theory bridges quantum mechanics and general relativity, pushing scientists toward a unified theory of quantum gravity.
At the Canadian Quantum Research Center, researchers delve into quantum information science to understand these extreme quantum phenomena. They explore foundational concepts like quantum entanglement and superposition and how these might apply in the gravitational context of black holes. Researchers might also study quantum computing models or use quantum simulations to explore how information might behave at the event horizon or in a quantum gravity framework.
These efforts aim to shed light on some of the universe’s deepest mysteries by developing new theories and computational tools that could eventually help reconcile quantum mechanics with the general theory of relativity.
Jacobsen: Thank you for the opportunity and your time, Behnam.
Pourhassan: Thank you for the professional questions. I should add that the answers to most of these questions related to black hole thermodynamics are explored in detail in my book, Thermodynamics of Quantum Black Holes: Holography, which will be available online soon.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Lawrence Krauss and Scott Douglas Jacobsen
Publication (Outlet/Website): Noesis: The Journal of the Mega Society
Publication Date (yyyy/mm/dd): 2025/06
Abstract
This interview explores the intersection of science and humanism through the insights of Dr. Lawrence Krauss, an esteemed theoretical physicist and public intellectual. Dr. Krauss discusses the fundamental principles of humanism, including the acceptance of reality, the use of reason and intelligence to improve society, and the importance of skepticism and scientific integrity. The conversation delves into challenges in science communication, the misconceptions surrounding the concept of “nothing,” and the dynamics of engaging with differing ideologies. Additionally, Dr. Krauss shares his experiences in public debates, his views on effective science communicators, and the role of humanism in promoting equality and resisting oppressive structures. This interview provides a comprehensive understanding of Dr. Krauss’s vision for a scientifically informed and humanistic society.
Keywords: Debates, Equality, Humanism, Lawrence Krauss, Nothing, Philosophy of Science, Public Understanding of Science, Science Communication, Scientific Integrity, Skepticism, Oppression
Introduction
Dr. Lawrence Krauss, a prominent theoretical physicist and bestselling author, is renowned for his ability to bridge complex scientific concepts with public discourse. In this interview conducted by Scott Douglas Jacobsen, Dr. Krauss delves into the essence of humanism, emphasizing its reliance on reason, intelligence, and the acceptance of reality to foster societal improvement. The discussion addresses the challenges inherent in communicating intricate scientific ideas to a broader audience, highlighting the importance of integrity and skepticism in both scientific endeavors and humanistic practices. Dr. Krauss also reflects on his experiences in public debates, offering critiques on effective science communication and the interplay between science and philosophy. Furthermore, he elucidates the nuanced understanding of “nothing” within the context of physics and cosmology, countering common misconceptions. This interview sheds light on Dr. Krauss’s commitment to promoting a scientifically literate and equitable society through his work with The Origins Project and his role as a public intellectual.
Main Text (Interview)
Interviewer: Scott Douglas Jacobsen
Interviewee: Dr. Lawrence Krauss
Section 1: Defining Humanism
Scott Douglas Jacobsen: Today, we are here with Lawrence Krauss, probably one of the most prominent humanists. Thank you for taking the time today and indulging in a pipsqueak like me, as an older term for endearment. Today’s focus will be humanism and nothing. I’m an independent journalist. So, I can choose the topic and don’t necessarily have to engage in “gotcha” journalism or focus on one thing and another. I want to focus on a couple topics of interest and expertise for someone for a limited allotted time. So, when we’re focusing on humanism and nothing in this interview, it makes you an expert in something and nothing. You have a broad palette!
Dr. Lawrence Krauss: The two are not that different.
Section 2: Characteristics of Humanist Communities
Jacobsen: When you see humanism, at least the theory as opposed to the practice, what is its characteristic for you as you travel the world and see different humanist communities?
Krauss: Well, I guess, first of all, I don’t tend to label people in terms of “-isms.” I don’t think in terms of “-isms.” I don’t say, “This is a humanist community,” or “These people are humanists.” People are individuals, and I don’t label myself except, perhaps, as a scientist.
But humanism is a willingness to accept the world for what it is and realize that we can try to make the world a better place with intelligence and reason. Those are the two basic features: accept reality and take the evidence of reality as your guide, and use your intelligence, reason, and observations to try to make the world a better place for both people and, in my case, nature as well.
Section 3: Filtering Facts Through Ideologies
Jacobsen: Do you think a common mistake for most people is filtering the world’s facts through a particular ideology, religious or otherwise?
Krauss: We all do it. We’re all hardwired to do it, so we have to fight against it. We learned a neat tool about 500 years ago—certainly at least 400—that helps overcome this natural human tendency. It’s called science. We learned that scientists are flawed, but the scientific process is self-correcting.
This process involves taking data, making predictions, checking them against the data, and making your ideas open to rigorous scrutiny and attack from colleagues and others. This way, you filter out what’s wrong. You check again, do more experiments, and repeat the process. It works and helps overcome the natural human tendency to want to believe things—like Fox Mulder in The X-Files.
Section 4: Challenges in Scientific Training
Jacobsen: What part of scientific training do you think was the most difficult when training junior scientists?
Krauss: The hardest part is learning to work equally hard to prove your ideas wrong as you do to prove them right. The easiest person to fool is yourself. It’s easy to be skeptical of other people’s data but harder to be skeptical of your ideas. The most difficult challenge is being willing to look for what’s wrong with your arguments.
Section 5: Effective Science Communicators
Jacobsen: Who do you think is the best science communicator?
Krauss: “The best science communicator,” one of my favourite science communicators is Jacob Bronowski. He made a TV series called The Ascent of Man and wrote several great books. The Ascent of Man is one of the best examples of science communication, but it’s not just about science. It’s one of the best science and humanist art TV series ever. He was brilliant, and his books are wonderful. So he’s high on my list, though he could be more well-known today. He was more recognized back when his show aired—13 parts, if I remember correctly.
But anyway, he was a great science communicator—a scientist of sorts. Richard Feynman was another excellent science communicator who got people excited and thinking. However, Carl Sagan has done an outstanding job of inspiring people. Albert Einstein also wrote clear books about relativity.
And, of course, Charles Darwin is at the top of the list.
Section 6: Reflections on Darwin and Communication
Jacobsen: I’m sure the late Daniel Dennett would have agreed on that point.
Krauss: Well, maybe he would have, I don’t know. Richard Dawkins is always surprised when I say that, as a physicist, Darwin is my top choice. Not because of On the Origin of Species but because I was captivated by his earlier work, The Voyage of the Beagle. It’s a gripping book—it reads like a Hollywood movie. He’s almost always getting killed, making you think about everything. It’s remarkable. It’s a great read. I thought it would be tedious and difficult, but it’s not.
Section 7: Communicating Big Ideas to the Public
Krauss: Big ideas—general relativity, quantum mechanics, and so on—have at least been communicated to the public. These are foundational theories that the general public may not fully understand since we don’t all have the math or training, but the concepts have been explained clearly. For example, if you drop a rock and a feather, most people think the rock falls faster because it’s heavier. That misconception is independent of college education, as I’ve discovered.
At some level, though, certain ideas filter down. The fact that the universe had a beginning, even if people don’t believe it was only 6,000 years ago, filters through. The idea of the Big Bang is a profound result. General relativity involves the curvature of space and the existence of black holes—those ideas filter in.
That’s why I write books: to give people perspective. I don’t expect them to understand the details. The biggest surprise for me when I first wrote a book, which was originally a disappointment, was that many readers didn’t grasp the full depth. But I got over it.
Section 8: Reader Feedback and Misunderstandings
Krauss: When people write to me, saying, “I loved your book” and “I loved this part, blah blah blah,” it’s often completely different from what I had written. I need clarification on what I wrote. At first, I thought, “How disappointing.” But I had inspired them to think about it, and maybe that’s what matters.
Section 9: Communicating Humanist Ideas and Misunderstandings
Jacobsen: Do you find a similar experience when communicating humanist ideas or humanism in general—particularly when advancing science education for the public? Do you encounter similar misunderstandings of what you’re writing about humanism or values that would be considered humanist?
Krauss: Absolutely. First, what happens online is that people often only read the title or what someone else says about the title. So, of course, there are misunderstandings because most people need to be tuned to read what I say. They read what someone thinks I said or just the title and that’s enough for them.
Online, the level of discourse is sometimes below kindergarten level—they read almost nothing. They glance at the title, feel they’ve read enough, and then comment, usually writing something antagonistic. Sometimes, they love it without even reading it.
For example, when my Substack article or video is released, I’ll get “I love it” responses within 15 seconds of it going live, which tells me they probably didn’t read or watch it. It’s nice that they love it, but engaging with the content would be good.
Section 10: Misconceptions About “Nothing”
Jacobsen: That leads to the second topic—with almost nothing as the transition. You’ve explained this hundreds of times, I’m sure. When people think of “nothing,” they imagine an endless black void. What’s wrong with that image, and what’s the appropriate way to understand it?
Krauss: As I said in my book, A Universe from Nothing, there are many versions of “nothing.” For example, the Bible’s idea of “nothing” is often depicted as an endless void, which is one version of “nothing.” But there are many more. The easiest “nothing” to talk about is space—because space isn’t empty. It’s filled with virtual particles popping in and out of existence, and some eventually become real particles. So, that “nothing” is unstable; if you wait long enough, something will happen.
Then, you have another level of “nothing,” no space or time. That’s the version I was mostly talking about in my book. You take all the space and time we live in and imagine none existed. Then, suddenly, it did. That’s possible, even though some people struggle with the concept, asking, “What was out there before?” or “Was there anything else?” These are generally meaningless questions because everything in our universe—space and time—did not exist before, and then it did. Whether there was some preexisting structure or something else is irrelevant.
Our universe didn’t exist, and then it did. It’s like a magic trick. I’ve been practicing magic tricks while talking to you.
Section 11: Theological Pushback on “Nothing”
Jacobsen: So, Penn Jillette would be proud.
Krauss: Well, Penn is proud! He’s happy that I value magic.
Jacobsen: I should send him an email. I interviewed the late James Randi before he passed away, and I’m glad I had the chance to do that.
Krauss: One of my favourite pictures is of Penn, me, and Randi. I love it because I’m happy to be with two men I admire, and we all fit in the same frame. It was remarkable, especially because Randi was much shorter than me!
Section 12: Defining “Something from Nothing”
Jacobsen: So, what would be another definition of something from nothing?
Krauss: A lot of what you see in the world is illusion, too. The difference is, in science, we try to distinguish between illusion and reality.
Section 13: Theological Pushback and Meaning of “Why”
Jacobsen: When you discuss the concept of “nothing,” more precisely defined as it relates to how the real world operates, what kind of pushback do you typically get from theologians or people looking for more than just that explanation?
Krauss: What do I get from theologians? Nothing much. When you say they’re looking for more of an answer, do you mean they want some meaning behind why it’s happening?
Jacobsen: Correct. You explain, but they often ask, “Why.” And when you respond that “why” has no inherent meaning, that can be frustrating for them, right?
Krauss: They’re looking for an answer that implies some underlying purpose or immateriality.
Section 14: The Meaning of “Why” and the Laws of Physics
Jacobsen: But as you’ve pointed out, when they ask “why,” they often mean “how.” They expect answers about purpose when the question is about reality’s mechanisms. And then they ask, “Where did the laws of physics come from?” or similar questions, right?
Krauss: Yes, that’s a common follow-up. The simplest and most honest answer is, “I don’t know.” And that’s the point of my last book. The three most important words in science—and in life, really—are “I don’t know.”
That means there’s more to learn. But there are many possible answers, and they would prefer something else would need more. The simplest answer is that the laws of physics came into existence simultaneously with the universe. That’s an answer only some people find satisfying, but it’s possible. Another possibility is that some laws have preexisted the universe.
When you say “laws,” it implies that there’s maybe only one underlying set of rules by which physical existence can manifest. At least one thing is certain: many of the laws in our universe are emergent, effective laws—they are accidents of our universe. The properties of elementary particles and the four forces of nature are likely accidental consequences of what happened after the Big Bang. But fundamental concepts, like general relativity and quantum mechanics, may be intrinsic properties of nature. Why does nature have those properties? Who knows?
And maybe—again—it’s unclear whether that question even has meaning. So, it’s almost a meaningless question to ask if the laws were “eternal.” Because if time itself came into existence with the universe, then what does “eternal” even mean?
Section 15: The Concept of “Eternal” and Time
Krauss: “Eternal” only has meaning if time exists. If time came into existence with the universe, then “eternal” becomes an ill-defined concept. There could be a global time variable in some space outside our universe or in some other context from which our universe emerged. In that case, there could be an “eternal” time variable. But it needs to be better defined, especially when talking about the origin of our universe, where we know the laws of physics break down at the point where space and time began.
Section 16: Occam’s Razor and Extra Dimensions
Jacobsen: That could also be reduced to Occam’s Razor—parsimony. If people are positing some invariant time outside of our regular universe, does that create a rickety structure of assumptions?
Krauss: Again, it depends on what you mean by “outside of our universe.” Our universe could be infinite. But if our universe emerged spontaneously as a closed universe, there would be no “outside” as it expanded. It just came into existence. There may be other spaces, but there’s no reason to assume our universe was embedded in those spaces.
Now, there are extra dimensions that we’re embedded in some larger multidimensional space. Despite being a well-motivated idea, that’s another possibility, though it currently needs more evidence.
Section 17: String Theory’s Definition of “Nothing”
Jacobsen: Do string theorists define “nothing” differently than what you’ve described?
Krauss: Do string theorists define “nothing” differently? No. String theorists are physicists, so we all define “nothing” similarly. It still comes down to quantum mechanics and general relativity because that’s what string theory is based on. String theory expands upon these ideas, but the fundamental definition of “nothing” remains the same.
And what I can say that maybe generalizes string theory, especially beyond four dimensions of space and time, is that string theory suggests there’s a smallest possible distance you can get to—it doesn’t allow you to reach zero size. In other words, you can achieve a fundamental smallest scale, a minimum length, known as the Planck length.
String theory also implies there’s the smallest time increment because space and time are intertwined. The best way to put it is that there’s a minimum space-time interval. Things popping in and out of existence still happen. Still, string theory allows for a much larger framework for these phenomena. Not only does it allow, but it requires more than four dimensions—beyond the three spatial dimensions and one-time dimensions we’re familiar with—for the theory to be mathematically consistent.
If string theory describes our universe, there are likely more than four space-time dimensions. The theory is well-defined. However, we’re still learning about the mathematical structures within it. Strings used to be considered the fundamental building blocks. Still, we know that strings are only some fundamental constructs in string theory. We’ve moved to more complex entities like membranes (branes) and manifolds.
It’s a complicated mathematical framework—I was about to say “mess,” but I don’t know if that’s fair. It’s a work in progress.
Section 18: Sean Carroll and Poetic Naturalism
Jacobsen: Sean Carroll is another prominent humanist and popularizer of science.
Krauss: I think of him more as a philosopher, however.
Jacobsen: He’s an effective presenter.
Krauss: He is. Sometimes, yes. He could be overly poetic for my taste, but he’s an effective communicator.
Jacobsen: He uses this concept of “poetic naturalism” to encapsulate his views.
Krauss: Yes, that’s where I don’t quite align with him. He’s effective but sometimes makes things sound grand, maybe to appear smarter. He’s written entire books on many-worlds interpretation, which feels like a waste of pages. The key issue isn’t what interpretation of quantum mechanics we use—whether it’s many-worlds or something else. The important thing is not how we interpret quantum mechanics but how we interpret classical mechanics.
The world is inherently quantum mechanical. So, trying to frame it in terms of some “effective” classical theory and then coming up with something that sounds bizarre doesn’t add much. Of course, quantum mechanics is weird, but the point is that the world is quantum mechanical, and we should embrace that.
So, any classical interpretation of quantum mechanics seems weird. But again, Sean Carroll is more of a philosopher because philosophers love creating and quoting these definitions. I don’t think in terms of definitions. What is “poetic naturalism”? I’m sorry, I’m going on a rant here. But anytime you start creating these fancy terms, it feels like something philosophers love to do, and often, it just obfuscates, as far as I can see. What’s the formal definition of poetic naturalism?
Section 19: Poetic Naturalism Defined
Jacobsen: I don’t know the formal definition, but I understand it’s about using ordinary language to describe the world while acknowledging that we operate under physical laws and principles.
Krauss: Maybe. But if that’s what it is, why not just say that? It is an overly grandiose way of describing something very straightforward. Anyway, I’m digressing.
Section 20: Experiences in Public Debates
Jacobsen: You’ve participated in a few debates—what was your favourite moment from those debates?
Krauss: I generally don’t enjoy debates. They’re more rhetorical exercises than explanation, logic, and critical thinking discussions. I don’t think about favourites, but I recall one of the most effective moments.
Unfortunately, I debated William Lane Craig several times. I assumed he was well-meaning the first time, but I soon realized that was my mistake. Afterward, I tried to avoid him, though I debated him again despite attempting to convince the organizers in Australia not to invite him. We did three debates for a Christian group—very nice people—with large audiences, mostly Christians. It was fun to expose the superficiality of his thinking on certain topics.
There were two notable things: first, his arguments were low-hanging fruit, and second, he distorts and lies, which is why I found it so frustrating—one moment that resonated with the audience occurred during the Q&A section of one of these debates. Unfortunately, most of these debates were moderated by philosophers who often seemed more interested in hearing themselves talk than in asking us meaningful questions. But one asked, “What would it take to change your mind?”—specifically about belief in God.
Section 21: Response to William Lane Craig’s Question
Jacobsen: What did you say?
Krauss: I said that if I looked up at the night sky and the stars realigned to spell out “I’m here” in Aramaic, Hebrew, English, or even Russian, I’d be impressed. That would be a remarkable event. It would make me reconsider things. William, on the other hand, gave a remarkably facile answer. This surprised me, considering he has debated this topic his whole life.
William Lane Craig said that if his daughter died, he’d question the existence of God. Wow, that’s a pretty flimsy belief system.
Then there was another moment, similar in tone. I had heard him debate before, and I think this came from one of those debates. It was about the Amalekites. You know, the biblical story where the Israelites are commanded to kill all the Amalekite men, women, and children—everyone.
Section 22: Debating Biblical Narratives
Jacobsen: Yes, I’m familiar with it.
Krauss: So, I asked him, “What about the children? Why did they have to be killed? They hadn’t done anything wrong.”
His response was, again, remarkable. First, he said, “The children haven’t done anything wrong, so they’ll go to heaven.” Great—because that’s what parents want to hear, right? Then he said something even more shocking: “I don’t feel sorry for the children. I feel sorry for the Hebrew soldiers who had to kill them under God’s orders because they would have been traumatized.”
That alienated most of the audience. It was a moment that stuck with me.
Section 23: Connection to Humanism and Human Rights
Jacobsen: That’s astounding.
Krauss: Yes, it was.
Jacobsen: This ties into humanism. A deep sense of fairness, equality, and human rights is important to many humanists, though not all. Noam Chomsky, for example, has a long history of political activism and has been described as a humanist and self-describes as an atheist.
I remember during one debate, you refused to take part because they were planning gender segregation. Could you tell me more about that moment and your decision?
Section 24: Refusing to Debate on Principle
Krauss: Yes, I did refuse. Noam Chomsky—by the way, I don’t think he necessarily identifies as an atheist, even though he’s often described that way. He doesn’t care about that label. He’s often told me that he doesn’t care what people believe, only what they do. It’s about actions, not beliefs, for him. And that’s true for me as well.
Section 25: Maintaining Principles Amidst Pressure
Jacobsen: That makes sense. So, how do you maintain that courage in the face of pressure, especially when you’re in a situation where standing up for equality could result in pushback from the crowd? Chomsky has a long history of activism and has faced backlash. I imagine you’ve encountered similar resistance.
Krauss: It isn’t easy sometimes. In that particular case, when I refused to debate in a segregated environment, I was standing by a principle I believe in deeply, secularism in a secular forum. It’s not about making grand gestures; it’s about not compromising on fundamental values. I knew there would be consequences, but you can’t let that deter you.
The key is to remind yourself of the bigger picture. When you’re in front of a crowd, it’s easy to get caught up in their reactions, but you must stay focused on what’s right rather than on what’s popular. Over time, you develop the resilience to withstand that kind of pushback. It helps to remember that history often judges those who stand for equality and justice more favourably in the long run than those who try to appease the status quo.
Section 26: Facing Hostility and Real Courage
Jacobsen: At that moment, you were facing pushback from the crowd. Was that a scary situation for you?
Krauss: There have been scarier moments, but it wasn’t about courage in the traditional sense. You either act in a way you believe is right or don’t. When you put yourself in that position, you must back up your words with action. Deciding not to debate and walking out if they didn’t desegregate the audience wasn’t the most courageous thing I’ve ever done. For me, it was a no-brainer.
I did it partly because I felt it was disingenuous—they had told me the event wouldn’t be segregated, and then it was. But more importantly, two young men sitting in the women’s section were about to be dragged out, and they asked for my help. They were scared, so I stepped in. That wasn’t the scary part, however.
The really scary part was afterward, looking into the eyes of the women in burkas. There was so much hate in their eyes because of the desegregation. You don’t know what people might be carrying under their burkas, and the hostility was palpable. During the question period, one of these women asked, “How dare you? What right do you have to do that?”
I tried to be gentle in my response, explaining that if we were in a mosque, she’d have every right to feel that way. But we were in a university lecture hall, in a secular society. If she went to a football game, she couldn’t say, “Stop the game until the women sit on one side and the men on the other.” The event was videotaped and recorded; she didn’t have to come if she didn’t want to sit next to a man. But in a secular society, she couldn’t expect her religious needs to dictate public events.
People sometimes call me or Richard Dawkins brave, but let me tell you what real bravery is. I recently came back from an event in Oslo with ex-Muslims from around the world. These are people who face death threats for renouncing their faith. They have to flee their countries, and their parents say they wish they had killed them when they were babies. These people live with that pain, and they still call their parents, who tell them they wish they had been killed. That’s real bravery.
That’s a different level of courage than simply getting up and walking out of a debate.
Section 27: Closing the Debate Discussion
Krauss: That’s a different level of courage than simply getting up and walking out of a debate.
Jacobsen: Lawrence, thank you for the opportunity and your time today, sharing insights on something and nothing.
Krauss: I wonder if I gave you many insights, but I owe you more time. Hopefully, there’s something useful in all of that.
Section 28: Final Remarks
Jacobsen: Excellent. Dr. Krauss, thank you very much for your time today. I appreciate it.
Krauss: Thank you for giving me this opportunity. If you need anything, please don’t hesitate to contact me or my team. It’s been a pleasure to join you today. Thank you for the invitation.
Jacobsen: Take care. Nice to meet you.
Krauss: Bye-bye.
Jacobsen: Bye-bye.
Discussion
This interview with Dr. Lawrence Krauss provides a profound exploration of the principles of humanism as they intersect with scientific inquiry and public discourse. Dr. Krauss emphasizes that humanism is fundamentally about accepting the world as it is and striving to improve it through reason and intelligence. He highlights the inherent challenges in science communication, particularly the tendency for audiences to engage superficially with complex ideas, often leading to misunderstandings or misinterpretations. Dr. Krauss’s critique of online discourse underscores the importance of depth and engagement in fostering a scientifically literate society.
A significant portion of the discussion centers around the concept of “nothing” in physics and cosmology. Dr. Krauss elucidates the different interpretations of “nothing,” challenging common misconceptions and addressing theological pushback. His explanations demystify complex scientific concepts, making them more accessible to the public while maintaining their intricate nuances. This approach reinforces the role of scientists as educators and communicators who bridge the gap between specialized knowledge and public understanding.
Dr. Krauss also shares his experiences in public debates, particularly his interactions with William Lane Craig. These anecdotes illustrate the challenges of engaging with deeply entrenched ideological positions and the limitations of debates as platforms for genuine understanding. His reflections reveal a commitment to integrity and principled discourse over rhetorical victories, aligning with the core tenets of humanism that prioritize truth and ethical responsibility.
Overall, the interview underscores Dr. Krauss’s dedication to promoting a society that values scientific integrity, critical thinking, and humanistic principles. His insights advocate for a more informed and equitable public discourse, where complex ideas are communicated effectively, and societal challenges are addressed through reasoned and ethical approaches.
Methods
The interviewer, Scott Douglas Jacobsen, conducted an in-depth, semi-structured interview with Dr. Lawrence Krauss. The conversation was arranged with Dr. Krauss’s consent and took place in a setting conducive to a comprehensive dialogue, either online or in person, based on logistical considerations. The interview was recorded to ensure accuracy and fidelity to both participants’ viewpoints. Following the interview, the recording was transcribed verbatim, capturing Dr. Krauss’s responses in their entirety. The transcript was then meticulously edited for clarity and brevity, ensuring that the essence and substance of Dr. Krauss’s insights were preserved without introducing any bias or alteration. This methodological approach facilitated a rich qualitative analysis of Dr. Krauss’s perspectives on humanism, science communication, and the interplay between science and society, allowing for an in-depth understanding of his philosophical and scientific viewpoints.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): СокальINFO
Publication Date (yyyy/mm/dd): 2025/06/07
Šukrija Meholjić is a Bosniak survivor of the Srebrenica genocide who fled in 1992, eventually resettling in Norway. A self-taught artist and published author, he began drawing caricatures in a refugee camp in 1993 as a way to process the trauma of war and displacement.
Over the past three decades, Meholjić has created hundreds of illustrations and authored three bilingual books in Bosnian and English, with his work exhibited internationally. Through both his art and writing, he commemorates the victims of genocide, confronts denialism, and grapples with the nationalist forces that continue to threaten Bosnia’s fragile unity. His work is at once deeply personal and profoundly political—a therapeutic act of memory and a public plea for vigilance.
In this conversation, Meholjić reflects on the haunted legacy of Srebrenica, describing it as a “city of ghosts,” scarred by irrevocable demographic loss and the enduring shame of global indifference. He speaks of the moral imperative to remember—through education, memorials, and official recognition—and warns of the dangers posed by ongoing denial and secessionist rhetoric. His testimony, like his art, is a form of resistance—a personal reckoning and a collective call to never forget.
(Šukrija Meholjić)
Scott Douglas Jacobsen: What is the legacy of the Srebrenica genocide?
Šukrija Meholjić: That is complicated. After the genocide, Srebrenica became a city of ghosts. Only a small percentage of the original population remained. The majority were killed or displaced during the genocide in July 1995.
However, the persecution and killings of Bosniaks in eastern Bosnia had begun much earlier, during the war that started in 1992. Between 1992 and 1995, thousands of Bosniak civilians were killed in towns and villages across the region, including in areas like Bijeljina, Zvornik, and Vlasenica.
The genocide in Srebrenica in July 1995 marked the most brutal and concentrated episode of mass killing. Over 8,000 Bosniak men and boys were systematically executed by units of the Bosnian Serb Army of Republika Srpska under the command of General Ratko Mladić. It was the worst atrocity in Europe since World War II and has been legally classified as genocide by both the International Criminal Tribunal for the Former Yugoslavia (ICTY) and the International Court of Justice.
Some older survivors did return to Srebrenica after the war, but the town had changed irreversibly. It became a place of silence and sorrow, with more dead commemorated than living remembered. The demographic destruction and post-war neglect contributed to ongoing depopulation.
Life after the war has been brutal. Today, young people who return to the area face high unemployment, inadequate healthcare, limited educational opportunities, and a lack of cultural and economic infrastructure. As a result, many continue to leave Srebrenica.
Srebrenica is no longer what it once was—and it is unlikely to regain its former vitality any time soon. That is all I can say for now. I am unsure whether I will continue discussing this issue or move on to something else.
A Spanish peacekeeper in Mostar, Bosnia and Herzegovina, during the war.
Jacobsen: How did this evolve for you?
Meholjić: I am one of the original residents of Srebrenica who had to leave in the early stages of the Bosnian War back in 1992 before the siege of Srebrenica began. Two days before severe fighting reached the town, I evacuated with my family in an attempt to save them. Eventually, it became clear that returning was impossible as the war escalated.
We first went to Croatia, where we lived for a year, and then relocated to Norway, where we still reside. Every summer, we return to Bosnia and Herzegovina—especially to Srebrenica.
During those visits, we usually go to honour the victims. It is a painful and challenging experience not to see my friends, neighbours, and those I lived with for so many years. Instead of shaking their hands, I now visit the Memorial Center in Potočari to pay respects to their remains.
This is the reality that life has imposed, but we must continue forward. We must never forget Srebrenica—for the sake of those who were killed, for those of us who survived, and for the generations yet to come.
We must remember Srebrenica because it represents the deepest wound in the history of Bosnia. It is the tear on Bosnia’s face. Moreover, it is essential to recognize that the genocide in Srebrenica was not an isolated act. Mass killings and ethnic cleansing of Bosniak civilians took place in other parts of Bosnia and Herzegovina as well—such as in Prijedor, Foča, Višegrad, and elsewhere.
We must remember Srebrenica in every possible way to prevent such crimes from ever happening again—anywhere in the world.
I will not remain silent, but I will not destroy myself through my illustrations and caricatures, which I began creating in a refugee camp in Norway. I drew my first caricature shortly after arriving in Norway in 1993. From then on, I continued drawing them, one after another.
In a way, it became a personal therapy—an outlet to release the emotional burden I carried, filled with questions: Why? Why did all of this happen? Why did my neighbour—someone I had sat with and shared food and drink with—suddenly take up a gun and shoot at my friends and me?
It was initially incomprehensible to me. However, the political agenda behind it became clear. The leadership in Serbia, under Slobodan Milošević, sought to divide Bosnia and Herzegovina into two parts—collaborating with Croatian President Franjo Tuđman. Their goal was to eliminate Bosnia and create a “Greater Serbia” and a “Greater Croatia.”
That plan, however, never fully succeeded. Although the international community imposed an arms embargo on all of the former Yugoslavia in September 1991, the former Yugoslav People’s Army (JNA) and its vast arsenal were essentially handed over to Serbian leadership. This gave the Serb forces a significant military advantage.
Meanwhile, in 1993, the Croatian Defence Council, with support from the Croatian Army, began attacking Bosniaks in parts of Bosnia and Herzegovina—furthering the joint goals of Tuđman and Milošević.
In response, the Bosniaks—along with all patriots of Bosnia and Herzegovina—united to form a comprehensive defence force. This led to the creation of the Army of the Republic of Bosnia and Herzegovina, which mounted effective resistance against both Serb and Croat forces.
At one point, this army advanced close to Banja Luka, a key stronghold in the region. When it seemed that the liberation of Banja Luka was near, Milošević appealed to U.S. President Bill Clinton and diplomat Richard Holbrooke, who was leading peace negotiations, to stop the Bosnian forces and initiate peace talks to end the war.
Tragically, that request was granted. The war was halted, and the Dayton Peace Agreement was signed. In retrospect, had the offensive continued, Bosnia and Herzegovina might have been preserved as a unified, sovereign state—without the internal divisions that persist to this day. Thirty years later, the successors of Milošević’s ultranationalist policies still deny the genocide and continue to push for separatism.
Today, leaders of Republika Srpska—one of the two constituent entities of Bosnia and Herzegovina—are attempting to secede. Though Republika Srpska has no legal right to unilateral independence, its leaders, with the backing of Serbia, continue attempts to divide the country and destabilize its sovereignty.
Kids playing basketball in the ruins of Sarajevo in 1997. (Jan Furstenborg)
Jacobsen: What did the international community do well?
Meholjić: First of all, what did they fail to do correctly? The United Nations had its representatives in the so-called protected area of Srebrenica–Žepa. This zone was established in 1993, not 1995.
There were United Nations peacekeeping troops stationed there, mandated to protect the civilian population. However, when the Bosnian Serb Army, under the command of Ratko Mladić, attacked the Srebrenica enclave in July 1995 and carried out genocide against the population—not only in the municipality of Srebrenica but also in surrounding areas—the UN troops did not intervene. They did not prevent or stop what the Bosnian Serb soldiers were doing to the civilians.
Srebrenica was left entirely alone in the world. The international community, particularly the United Nations, failed to take action. They stood by and did nothing. Moreover, that failure will remain a moral burden for the rest of their lives.
We will never forgive the United Nations representatives for that failure. Because had they truly wanted to protect Srebrenica, not a single life should have been lost during the genocide of 1995. Unfortunately, it took until very recently for the UN General Assembly to adopt a resolution officially designating July 11 as the International Day of Remembrance of the Srebrenica Genocide.
That is a significant step. We thank them for that because now no one will be able to say, “I did not know about Srebrenica,” or “I did not hear that a genocide happened there,” or “I did not know who the perpetrators were,” or “I did not know who the victims were.” The resolution makes it clear: July 11 will be marked internationally as a day of remembrance for the genocide when close to 8,000 Bosniak men and boys from Srebrenica were systematically murdered.
That is a significant achievement. From now on, this day will be commemorated worldwide. It will not be forgotten. It will become part of school curricula, institutional memory, and educational programmes. It will shape how future generations understand and remember this tragedy.
Moreover, it will serve as a starting point to prevent similar genocides from occurring in the future anywhere in the world.
The next step must be for the international community—though still present in Bosnia and Herzegovina—to show greater resolve and capacity to help maintain Bosnia and Herzegovina as a sovereign, unified state.
Currently, I cannot say I am satisfied with the level of political engagement among the international community. Too often, it relies on working through the internal leadership of Bosnia’s institutions—while ignoring the persistent obstructions from political elites.
We face daily political obstruction, particularly from the ruling elite in Republika Srpska and also from nationalist elements in the Croat-majority areas of the Federation of Bosnia and Herzegovina. These factions consistently block the implementation of constructive decisions at the state level—decisions that would move Bosnia and Herzegovina in the direction it desires and deserves.
Bosnia and Herzegovina is geographically in Europe. It is in the very heart of Europe—but it is still not a member of the European Union. It must become a member.
We must all work toward that goal. If Bosnia and Herzegovina can join the EU, many problems in both the Balkans and Europe will be alleviated. I repeat: I am not satisfied with the international community’s impact on the present situation in Bosnia and Herzegovina.
Bosnia and Herzegovina is a centuries-old country with a history that stretches back more than a thousand years.
Bosnia and Herzegovina has a turbulent and dynamic history, but it has always existed. It is the oldest of all the neighbouring countries in the Balkans. However, today, we live surrounded—both internally and externally—by forces that seek to divide Bosnia and Herzegovina into parts.
However, this will not happen. As long as we, the sons and daughters of Bosnia, live anywhere in the world, we will fight for our state—our homeland—because it is our only homeland.
As a citizen of Srebrenica, I contribute in the ways I can. I have been working for over 30 years on illustrations that depict the war in Bosnia and Herzegovina, focusing particularly on the genocide in Srebrenica, on proceedings at the Hague Tribunal, and other key decisions related to Srebrenica.
I have created over 500 illustrations and published three books featuring my work. These books are bilingual, in Bosnian and English. They are housed in libraries worldwide. I have also held 30 exhibitions of my illustrations.
People have responded positively to my work, which shows me that I am doing my part. I am not trying to ease the conscience of those within the United Nations, nor do I claim to have saved lives. However, at the very least, I want to help prevent such tragedies from happening again in the future.
Today, we are witnessing the proceedings at the International Court of Justice related to Gaza, where the international community is again struggling to prevent the daily killing of innocent civilians—whether by bullets or bombs.
I continue to write for various Norwegian news outlets, contributing information and perspective on what is happening in Bosnia and Herzegovina. I have given my utmost because Srebrenica and Bosnia and Herzegovina live deeply within me. They run through my veins, and I will never stop.
I wish no harm on anyone, but what happened to us in Srebrenica and Bosnia and Herzegovina is unforgettable. It will remain part of our collective memory.
Jacobsen: Thank you for your time.
Meholjić: Thank you for the interview.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): СокальINFO
Publication Date (yyyy/mm/dd): 2025/06/07
Tatsiana Khomich is one of Belarus’s most prominent human rights advocates, a co-founder of the Free Belarus Prisoners organization, and the designated representative for political prisoners on the Belarus Coordination Council. She is also the sister of Maria Kalesnikava, a celebrated opposition figure who was sentenced to 11 years in prison in September 2021. In the years since her sister’s arrest, Khomich has become a tireless voice on the international stage, traveling across Europe to press for her sister’s release and draw attention to the more than 1,400 political prisoners languishing in Belarusian jails.
Khomich often speaks of the trio of women who helped ignite Belarus’s 2020 pro-democracy movement—Kalesnikava, Sviatlana Tsikhanouskaya, and Viktar Babaryka—and the brutal crackdown that followed. While the prison population remains alarmingly high, more than 300 detainees have been released since mid-2023, many of them elderly or gravely ill. These releases, Khomich notes, have been driven by strategic diplomacy and international pressure, including efforts like the #ReleaseNow campaign.
Still, she warns, progress is fragile. In her view, only sustained diplomatic engagement, targeted sanctions, and ongoing humanitarian negotiations can offer protection to those behind bars—particularly as Belarus continues to navigate the gravitational pull of larger geopolitical forces.
(Oslo Freedom Forum)
Scott Douglas Jacobsen: What is your focus on human rights?
Tatsiana Khomich: My sister, Maria Kalesnikava, was sentenced to eleven years in prison in September 2021. In 2020, Maria was one of the leaders of the opposition campaign supporting Viktar Babaryka, a key presidential contender who was barred from running and later sentenced to fourteen years on politically motivated charges. After Babaryka’s arrest, Maria joined forces with Sviatlana Tsikhanouskaya, the wife of another jailed candidate, Siarhei Tsikhanouski, and Veronika Tsepkalo to form the now-iconic “women’s trio.”
This trio symbolized peaceful resistance and inspired mass protests across Belarus. Despite the scale and spirit of the movement, the regime responded with brutal crackdowns. Five years later, Maria remains imprisoned, and over 1,400 political prisoners are still held in Belarusian jails, according to human rights organizations such as Viasna.
We are advocating for engagement and humanitarian negotiations with the government to save lives. Many political prisoners suffer serious health issues—at least 29 are known to have cancer, diabetes, or cardiovascular conditions. Eight prisoners have died in custody, and the actual number could be higher.
There are also approximately 170 individuals who face extreme social or family hardship due to political repression. In some cases, both parents are imprisoned, leaving children in the care of grandparents or forcing them into exile. Others affected include the elderly and people with disabilities. The oldest known political prisoner, Aliaksandr Lubeika, is 77 years old.
Minors have also been prosecuted: some were arrested as young as 16. Over recent years, international attention on Belarus has waned, even as the humanitarian crisis has deepened. The policies pursued by Western governments so far have not led to the mass release of prisoners or significant political change.
That said, there have been some modest positive developments in the past year. Since mid-2023, the government has pardoned or conditionally released over 300 prisoners. These releases have occurred periodically, and the most recent group, comprising 16 individuals, including some with severe health conditions, was freed recently.
We urge democratic nations, including the United States and the European Union, to play a more active role in supporting humanitarian negotiations. In the past six months, multiple visits by U.S. diplomats to Belarus have coincided with the release of detainees, including 14 individuals with U.S. citizenship or ties, such as Siarhei Tsikhanouski. Others released include citizens of Sweden, Estonia, Latvia, Poland, and Japan. While not all of them are classified as political prisoners, many were detained under politically repressive circumstances.
These actions show that while repression continues, the government is also sending signals of willingness to improve relations with the West. Strategic humanitarian engagement could help secure more releases—and ultimately save lives.
Moreover, we have heard it clearly in recent months through their communication, especially from the Ministry of Foreign Affairs and even from Lukashenka himself. I believe this is one of the ways that has made the release of political prisoners possible. Belarusian human rights organizations initiated and publicized a campaign in democratic countries under the name #ReleaseNow.
It was primarily Belarusian human rights and civil society organizations that developed a declaration—a manifesto—urging democratic governments, as well as the Belarusian authorities themselves, to engage in negotiations. The goal is simple: to save lives. Some political prisoners are in such poor health that they do not have time to wait.
I hope that my sister will be included in one of the future rounds of releases.
Jacobsen: Like yourself, many family members have been deeply inspired by years of advocacy and research.
Khomich: Yes, for a long time, I believed—and we talked about it—that the prominent opposition leaders from 2020 would be the last to be released. However, we now see that it is not necessarily true. The recent releases show that change is possible. It is a significant step for us and a strong outcome of international negotiations.
We also understand that Belarus is part of a wider regional crisis—the war between Russia and Ukraine—and that the geopolitical context is shifting. This shift is creating space for discussions and negotiations that could lead to the further release of political prisoners.
Jacobsen: Are there comparable international cases? For example, Venezuela?
Khomich: Yes. In Venezuela, political prisoners have also been used as leverage or part of negotiations. Some of those cases date back even longer than ours, predating 2020. These people are often silenced in similar ways.
Jacobsen: And in those situations, do they follow a similar pattern? Long criminal sentences, political repression, years of silence, and then, eventually, selective releases?
Khomich: Yes, that is the pattern. Political prisoners are often sentenced under vague or inflated charges. Many become seriously ill or die in prison. Then, after years of suffering, some are released—but the struggle remains constant. In Belarus, we had never seen this scale of repression before. Ten years ago, there were only a few dozen political prisoners. Now there are over 1,400. Even back then, the leaders of the movement were usually the last to be released, typically after serving nearly their entire five-year sentences.
By “term,” I mean the period between presidential elections. At that time, there was also a warming of relations between Lukashenka and the West. Now, the situation is entirely different. The broader regional context, particularly the war in Ukraine, has a significant impact on developments in Belarus.
Regarding sentencing, there are more than 140 political prisoners in Belarus who have been sentenced to more than ten years in prison. Some have been given sentences of up to twenty or even twenty-five years. As I mentioned, there are individuals over 60 or 70 years old who are facing life sentences. For them, it is effectively a death sentence.
Yes, there have been some releases this year, especially of older adults with severe health conditions. However, it is not enough. We need more.
We should not have illusions about the nature of these transactional relationships. Some of these diplomatic visits were made possible because they were publicly linked to discussions around sanctions and the exchange of political prisoners.
So yes, I think it is time to use all available instruments—including sanctions, diplomatic engagement, and international pressure—as tools to secure the release of political prisoners. These instruments are not an end in themselves; the goal is to improve the situation and, ultimately, end repression in Belarus.
We also need to be realistic. Lukashenka is likely to remain in power for some time. It is currently challenging to envision a complete democratic transition. However, incremental improvements—such as releasing prisoners and halting political repression—are possible. It will take time, but I do believe it can happen.
Jacobsen: Thank you for the opportunity and your time, Tatsiana.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Dawn Project
Publication Date (yyyy/mm/dd): 2025/03/05
Founder of The Dawn Project, Dan O’Dowd, was interviewed by International Policy Digest, disproving the narratives Elon Musk has fabricated about his companies, including Tesla, and personal life.
Dan’s interview was published in International Policy Digest on March 5, 2025 and can be read here. Dan’s first interview in this series with International Policy Digest may be read here.
The Emperor Without Clothes: Unmasking Elon Musk with Dan O’Dowd
Dan O’Dowd has built a career on designing software that never fails—a rare claim in an era of digital vulnerabilities. A leading authority in secure systems, O’Dowd developed the operating software for some of the world’s most mission-critical projects, including Boeing’s 787s, Lockheed Martin’s F-35 Fighter Jets, the Boeing B1-B Intercontinental Nuclear Bomber, and NASA’s Orion Crew Exploration Vehicle. Since graduating from the California Institute of Technology in 1976, he has pioneered safety-critical and unhackable software, shaping the future of embedded security across aerospace, defense, and other high-stakes industries.
Then there is Elon Musk, a figure whose public image is a tangle of contradictions. He is a relentless workaholic, a self-styled genius who reportedly grinds 100-hour weeks, sleeps in factories, and pushes human endurance in pursuit of his technological ambitions. He is also a family man, though his personal life—marked by multiple ex-wives and at least 14 children—suggests a far more complicated reality. And, somehow, amid running billion-dollar enterprises, he is an elite gamer, ranking highly in titles such as Diablo IV.
These contradictions raise a fundamental question: How does a man supposedly working 100-hour weeks also have the time to master competitive gaming? If his schedule is consumed by engineering and innovation, where do his children fit in? The narratives Musk cultivates—hardest-working CEO, devoted father, elite gamer—appear mutually exclusive, yet they exist in parallel, feeding into the enigma that defines his public persona.
Critics argue that Musk’s self-mythologizing is no accident. Reports suggest he paid gamers to inflate his rankings, undermining his credibility in the gaming world. His leadership, too, is marked by inconsistencies—while he is celebrated as a hands-on innovator, much of his company’s operations are managed by others. His influence is undeniable, but whether he is a revolutionary visionary or a master of illusion remains an open question.
Scott Douglas Jacobsen: Since you’re approaching this from the perspective of someone scrutinizing Musk’s personality, let’s begin with one of the more improbable claims—his supposed prowess in competitive gaming. Achieving a world-class ranking in any high-level game requires an extraordinary investment of time, skill, and dedication. Musk has repeatedly boasted about his standing among elite players, but just weeks ago, someone uncovered the truth—and exposed exactly what he was doing.
Dan O’Dowd: Here’s what happened: Musk wasn’t ranking up through skill. Instead, he was paying people to grind for him, boosting his stats so he could pretend to be at an elite level. This was exposed when he live-streamed himself playing Path of Exile, a game where strategy and mechanics matter deeply.
A real top player was watching the stream and immediately realized something was off. Musk was making basic mistakes, failing to execute simple mechanics, and missing obvious strategic choices. The guy watching thought, Wait for a second—how could someone rank this high be such a noob? He literally called Musk a noob on the spot. Someone couldn’t reach that level of the game and still not know how to play.
That’s when people really started digging. Soon, the gaming community laughed, spread the footage, and dissected his gameplay. More expert players looked into it, and another well-respected figure in the gaming world stepped in, confirming what was obvious—Elon Musk was cheating.
The truth came out: Musk had a team of people playing for him, grinding the game to boost his ranking. Then, once they levelled him up, they would inject him into high-ranked matches, making it look like he had earned his spot. But when he had to play on stream, he obviously had no idea what he was doing.
At first, Musk denied everything. He tried to deflect, ignore, and laugh it off. But the pressure kept mounting, and the evidence was too obvious to ignore. Finally, in the last few days, he admitted it. He was caught and had no choice but to confess: Yes, I have people play the game for me.
This was yet another hit to his credibility. Another segment of the public realized—that he was lying about everything. What is the entire gaming narrative he built around himself? Fake. He wasn’t spending 40 or 80 hours a week playing video games. He wasn’t grinding his way to the top. He wasn’t an elite player. He just paid people to make him look like one.
And that’s how he operates. This gaming controversy is just another example of a pattern: massive deception. Musk presents himself as a genius, workaholic, gamer, businessman, father, and visionary—but when you examine the details, so much of it is fake. And now, the gaming industry has fully exposed that part of the illusion.
So that’s one contradiction off the list. The “Musk the Gamer” myth? Completely debunked.
So we don’t have to worry about that one. The gamer myth? Debunked. Done. But what about the family man narrative?
Musk presents himself as someone who loves his kids. Yet one of his children despises him—hates him to the core. The others? We rarely hear about them. The only child we consistently see is little X, his now four-year-old son. And Musk takes him everywhere.
X is there whenever Musk is at business meetings, industry events, or gatherings with billionaires. The child sits on his lap, rides on his shoulders, and is always in the room. But let’s be real—Musk isn’t caring for him. There’s always a nanny nearby. The kid isn’t there because Musk is playing doting father. He’s there for another reason.
We don’t have direct evidence, but there are two main theories. The first is that Little X is his emotional support child. Musk is one of the most hated people in the world—ridiculed, criticized, and constantly under fire. Having a child literally attached to him provides comfort. It gives him something pure that doesn’t judge him—a source of unconditional love in a world where so many people despise him.
The second theory is more cynical: X is a human shield. If you watch Musk, the kid is always physically close to him—sitting beside him in meetings, on his lap, on his shoulders, in his arms. Musk knows that even his most extreme critics will hesitate to go after him too aggressively if he’s always holding his child. It creates a visual buffer. It humanizes him. It’s a form of optics management.
Beyond X, though, Musk doesn’t seem to spend meaningful time with his other children. He is estranged from at least one, has little public connection to the others, and appears to have no real relationships with his ex-wives or former girlfriends. As of now, he’s officially single.
Musk has fathered at least 13 children—the confirmed number—but it could be more. And one of those mothers is an employee at Neuralink, Shivon Zilis, a high-ranking executive at his company.
Then there’s Grimes. According to Isaacson’s biography, Musk had twins with Grimes. But here’s the kicker—while she was in the hospital giving birth, Shivon Zilis was in the same hospital giving birth to another set of Musk’s twins. And Grimes had no idea.
Family man? Right.
Of course, there’s his romantic history. He has burned through wives, girlfriends, and affairs. Amber Heard? That was a toxic disaster. Poor Johnny Depp. The absolute chaos of that relationship was brutal. Musk’s involvement with Heard? Who knows how deep that really went?
Oh, and then there’s Google co-founder Sergey Brin. The rumour that Musk slept with Brin’s wife exploded. Both Musk and Brin denied it, of course. But the fallout? Brin and Musk didn’t speak for years. Whether or not it actually happened, the damage was real.
So, family man? Not exactly. More like serial relationship wreckage.
We don’t know if that story about him working 100 hours weekly is true. But what does he actually do?
Is he in the office, grinding away, running his companies? No. He’s in Brazil. He’s at the World Cup. He’s at the Super Bowl. He’s at the Met Gala. He’s at every major global event where billionaires and world leaders gather.
I don’t recall seeing him at Davos, but he must have been there. Maybe not. But whatever—he’s everywhere else. He’s not in an office working. He’s in town, living the billionaire lifestyle and meeting with powerful people worldwide.
He was just in Brazil, holding talks with the Prime Minister of Italy. There are photos of them together, and she looks completely smitten—open-mouthed, adoring. He was cozying up to Macron, though that didn’t last. He eventually insulted France and burned that bridge. Oh, right—he literally accused Macron of being a Nazi because someone found a photo of Macron raising his hand in a certain way. That’s where Musk is spending his time.
He isn’t grinding away at his companies. He’s living the life of a playboy billionaire, playing ambassador, diplomat, emperor—whatever title fits. He’s an emperor, yes, but possibly an emperor without clothes.
Musk used to spend time at his companies—10 years ago. He claimed he slept on the floor of the factory during Tesla’s production crisis, but people who were actually there said nope. He made that up, too. It sounded good—like he was grinding, working hard, suffering alongside the workers. But in reality, he wasn’t there.
Jacobsen: So, who runs the companies if Musk is barely involved?
O’Dowd: At SpaceX, it’s Gwynne Shotwell. She runs the show. She handles everything. Musk shows up to do the countdowns for the rocket launches, but she’s the one making it all happen. SpaceX works because it has competent leadership.
At Tesla, day-to-day operations are more unclear. Musk had a guy—Tom Zhu, who ran Tesla’s China operations and was supposed to take over a bigger role in the U.S. But that didn’t quite happen the way people expected.
And what about Full Self-Driving (FSD)? Ashok Elluswamy runs that department, but Musk doesn’t. The truth is, these companies don’t actually need him. This brings us to the biggest myth: Is Musk a super-genius?
People love to say he is. They call him a once-in-a-generation mind, a visionary, a real-life Tony Stark. But when you hear him talk about something you know a lot about, you realize…he’s an idiot.
This is precisely what happened with the video game scandal. When Musk talks about something you don’t know, he sounds smart. But when he talks about something you do know, you suddenly realize this guy has no idea what he’s talking about.
Everybody thought Musk was a brilliant guy. But after the gaming scandal, the real experts in that community saw him for what he was: a complete idiot. And not just an ordinary novice who lacks experience—this was sheer stupidity.
He was making it up. And this isn’t just limited to gaming—it’s everything. He’s not a rocket scientist. He doesn’t have an engineering degree. He’s not any of the things he wants you to believe he is. He wants you to think he’s a brilliant engineer who designs all this groundbreaking technology. But he doesn’t design anything.
Take SpaceX, for example. One of his only documented design decisions? He changed the shape of the Starship rocket’s nose—not for aerodynamics or engineering reasons—but because it wasn’t pointy enough. And why did he want it pointier? Because of a scene from The Dictator, the satirical Sacha Baron Cohen movie. That’s literally why he did it. He admitted this himself.
This is how Musk operates. He doesn’t actually know much about anything. He skims a Wikipedia page on a subject, memorizes a few key points, and then enters conversations acting like an expert. In many cases, he does know more than the average person because most people haven’t read the Wikipedia page on that topic. But that’s where his knowledge ends.
He may get briefings from real experts. But his understanding is paper-thin. And the problem? He can’t stop there. He has to keep going. He must sound like he knows more than everyone else in the room. So what does he do? He starts making things up.
If an actual expert happens to be in the room while Musk is going off on one of his nonsense tangents—say, talking about mining water on Mars or some insane chemical reaction that doesn’t make any sense—they’ll call him out. They’ll say, That’s not how that works. And Musk’s response?
“You don’t know what you’re talking about.”
If the expert pushes back, saying, “Actually, I have a PhD in this field,” Musk doubles down. “Well, you must’ve been in school a long time ago because you missed all the new advancements.” And then he keeps making things up. It’s easy to do. Try it sometime. I wrote 13 papers on this subject, won an award, and conducted groundbreaking research. Who’s going to stop you? That’s what Musk does.
And then there was the infamous Yann LeCun incident. Yann LeCun—one of the most respected AI researchers in the world—got into a Twitter exchange with Musk. And what did Musk do? He tried to correct him. He started making claims about AI research to one of the most decorated AI scientists on the planet.
This is the standard Musk tactic. It doesn’t matter who he’s talking to. All he has to do is say, “But I’m Elon Musk. I have access to the latest research.” And for some reason, people believe him.
Jacobsen: Musk makes things up. What does he do if he loses an argument with an expert?
O’Dowd: He bluffs—throws out some nonsense about a groundbreaking project behind the scenes that nobody knows about.
“I’ve got people at Buffalo University working on this. You wouldn’t know, but they collaborate with MIT and the Sorbonne. They’re about to announce it next week, and it will completely disrupt the industry.”
And what happens? The PhD in the conversation hesitates—because how do you argue against something that supposedly exists but hasn’t been announced yet? That’s the genius of the Musk Bluff. He creates an illusion of superior knowledge, making the expert second-guess. And when they walk away, Musk wins the argument—without ever saying a single true thing.
This is his tactic. It’s bullying but in a specific way. He makes up the wildest, most impossible claims, and when people challenge him, he doubles down.
A million people on Mars? Sure.
A fully severed spinal cord? No problem—we’ll make you walk again.
The blind will see? Done.
The deaf will hear? Of course.
Yes, he literally said all of this. And that brings us to Neuralink.
Neuralink might be their biggest joke. Musk promises it will cure blindness. He says it will make paralyzed people walk again. Does that sound familiar? Because it’s straight out of the Bible. Every 19th-century travelling preacher with a revival tent used the same routine. They’d bring someone in a wheelchair onto the stage—someone who allegedly couldn’t walk for years. The preacher would place his hands on them, say the magic words, and suddenly—they could walk. The blind? Now they could see.
That’s the exact same playbook Musk is using with Neuralink.
And then there’s Optimus. Optimus is going to end poverty. Yes, he actually said that. He claimed that Optimus would handle everything—it would work for us, solve all labor problems, and create a world where everyone gets whatever they want. He even put a number on it: two Optimi per person, a billion robots worldwide, solving every economic problem.
But here’s the issue: What if everyone wants what Musk has?
What if every person on Earth wants a Gulfstream G650 private jet to fly wherever they want, whenever they want? Suddenly, we need 8 billion private jets—but there’s a problem. The law requires two pilots per flight. But wait—those pilots also want their own private jets. The whole system collapses.
This is the absurdity of Musk’s promises. He says these things honestly, and investors throw hundreds of millions—no, billions—of dollars at him. And why? Because he told them a completely preposterous fairy tale—and they believed it.
It’s hilarious. It’s so funny. These things aren’t even serious ideas—they’re jokes. But somehow, they work.
And speaking of jokes—you mentioned the Heil Hitler thing. I’m working on a theory here. Everybody asks, Is Musk a Nazi? Is he this? Is he that? I don’t think he’s any of those things. Oh, and one more thing—I completely forgot to mention: He’s 13 years old.
No, not literally, of course. But mentally, emotionally, socially? His development stopped at 13. Everything he does makes much more sense when you look at it through that lens. His entire personality, obsessions, and antics all point to someone stuck in permanent adolescence.
So, what about the Heil Hitler thing? Yes, it was a Nazi salute. But I don’t think it was because he’s a Nazi. I think he did it for one reason: to see if he could get away with it.
He did it right before the seal of the President of the United States. Standing there, knowing the cameras were rolling, he raised his arm twice. Not just once—twice. He did it once, turned around, and then did it again to the crowd behind him, people he couldn’t see.
Why? Because this is exactly what a 13-year-old would do. A middle schooler trying to be edgy.
This wasn’t about ideology—it was about provocation. He wanted to do something outrageous that would explode in the press, something nobody else could get away with. And he knew he could because he’s the emperor. He operates under a different set of rules.
Anyone else who did that was gone, immediately fired, and cancelled. But Musk understands that he’s untouchable. He wanted to test it like a rebellious teenager to see how far they can push authority before facing consequences.
And guess what? He got away with it.
Sure, it pissed off some people. But then, his team came rushing to his defence. The ADL—an organization supposed to stand against antisemitism—actually defended him. Netanyahu himself came out and exonerated him.
Just think about that for a second. Imagine being able to walk up to a podium in front of the entire world, do a double Nazi salute, and still have powerful institutions defend you. That’s the level of privilege Musk operates with. He could have stripped naked, and it wouldn’t have been as big of a deal.
This was the one thing that should have been career-ending. The one move that no one should be able to walk away from. And yet—here he is.
And let’s not forget—the way he did it. He perfected the salute. Fingers together. The arm extended just right. It was a textbook demonstration. He knew exactly what he was doing. And now? He’s still standing.
Jacobsen: Let’s talk about Musk’s use of ketamine and other substances. If I recall correctly, the Don Lemon interview surfaced only after the fact. In that conversation, Lemon was openly critical of Musk, but one of the biggest revelations?
Musk admitted—without hesitation—to using ketamine. He claimed to have a prescription, possibly from a specialist or his regular GP. But that admission immediately raised broader questions. Why is he on ketamine?
What does it reveal about his mental state, his work habits, and the contradictions that define his public persona?
O’Dowd: I don’t have personal knowledge—I’m not there with him. But as you said, Musk himself has admitted to using ketamine. And when you look at his behaviour, it tracks. His mood swings are extreme—he’ll go from euphoric, manic enthusiasm to angry, explosive outbursts in an instant. That kind of volatility is noticeable. But I’ll be honest—I don’t know much about ketamine’s actual effects. I know it’s sometimes called a horse tranquillizer, but it also has real medical uses.
Then there’s his history with other substances. Back in 2018, on The Joe Rogan Experience, he smoked marijuana live on air. That moment went viral, but looking back, it feels more like a stunt than a serious habit. He also used to frequent bars and high-end clubs, indulging in wine and whiskey—casual social drinking, nothing that suggests a dependency. Alcohol doesn’t seem to be an issue for him.
If the ketamine claim is true, then at least he’s claiming it’s prescribed. But it makes you wonder—how much of this is genuine treatment, and how much is self-medication?
And then there’s the bigger question—what about psychedelics? MDMA, psilocybin, and LSD—all of these are being explored for treating depression, PTSD, and anxiety. Did Musk ever dabble in those? And is there a family history of mental health struggles? If there’s a familial link, it adds another layer to this story.
Musk has also used psilocybin to manage his mental state. And when it comes to PTSD and anxiety, Isaacson’s biography paints a revealing picture. There are moments in the book where Musk reportedly shuts down completely.
When things get really bad, he doesn’t just get upset—he becomes catatonic.
One scene in the book describes him lying on the floor of Tesla’s boardroom, unresponsive, when things were falling apart. That’s not just stress—that’s someone mentally collapsing under pressure. But here’s the paradox—every single time
Musk has hit rock bottom, he’s bounced back even higher.
Isaacson describes these cycles as wild oscillations in Musk’s mental state. One moment, he’s in freefall; the next, he’s rising to new heights. It’s like watching someone dance on the edge of destruction, but somehow, he always finds a way out.
Jacobsen: Does that make him resilient? Or does it just mean he’s constantly self-destructing and barely pulling himself back together?
O’Dowd: I have a saying about Musk:
To Elon Musk, words are sounds he makes to convince you to do his bidding.
That’s how he operates. The words don’t mean anything to him. When he says, “I promise,” it’s not a real commitment. It’s just a sound—a tool he uses to manipulate people into action. And that brings us to the final question—does he even believe the things he says?
I’ll give you a million dollars. I love you. Whatever. It doesn’t matter what it is. Whatever it takes to get someone to do what he wants, he’ll say it. But he doesn’t connect those words to meaning. To Musk, words aren’t promises—they’re tools.
He doesn’t see himself as committing to anything. He sees himself as making sounds that cause people to take action. Whether or not someone thinks he made a commitment—that’s not his concern. He got what he wanted in that moment, and that’s all that matters.
And because he’s so confident he can talk out of any situation, he doesn’t worry about the consequences. Sure, he gets into trouble sometimes. But every single time, he also gets out of trouble. So why would he stop? When you know you can say anything to anyone, anytime, and never face real consequences, why would you start caring about truth or integrity? You wouldn’t. That’s exactly where Musk is, which explains much about his operation.
Look at Autonomy Day. Tesla was in desperate financial trouble. So what did Musk do? He pulled together a spectacular story—completely made up—in just a few days and delivered it stone-faced. The entire audience believed every word, no matter how ridiculous it was. Some investors sued Tesla afterward, claiming Musk’s statements were blatant lies designed to manipulate the stock price. But the judge dismissed the lawsuit. Why? Because the judge ruled that no reasonable investor would believe what Elon Musk said. Think about that for a second. The court didn’t say he didn’t lie. The court said his lies were so preposterous that no rational person could have possibly taken them seriously.
And yet…they did believe him. Investors poured billions into Tesla after that speech. The stock soared. Tesla’s valuation hit one trillion dollars. This is his superpower. He says utterly ridiculous things, and people believe him anyway. If you can do that, it’s no surprise you’re the richest man in the world. It’s not even that hard when you’re willing to say anything to anyone at any time to get what you want. Yes, sometimes it backfires. Sometimes it gets him into trouble. But he finds a way to talk his way out of it every single time.
You have to give him credit for that. And after enough of these moments—after escaping every single consequence—what happens? It starts to change your brain. You start believing your own myth. You start thinking maybe you are the emperor. Maybe the law doesn’t apply to you. Because so far, it never has. Every time the legal system tries to hold him accountable, he finds a way to get a judge to throw the case out. Whenever people think, “This time he’s gone too far,” he walks away unscathed.
At some point, you start thinking it’s all a joke. You start thinking you can stand in front of the President’s podium, give a double Nazi salute on national TV, and still walk away untouched. Because so far…he has.
He might have actually reached the point where he believes he can get away with anything, and that’s why he does these things. That’s why he keeps succeeding—because he keeps making people’s promises, and they keep giving him money.
Jacobsen: Then there are the stimulants. Musk has openly discussed his heavy caffeine consumption. But beyond that, he has also admitted to using Ambien (Zolpidem), a prescription sleep aid he reportedly takes regularly.
Of course, there are other speculations—whispers of additional substances. These remain unverified, and I won’t wade into conjecture. Still, the known facts alone raise questions about his reliance on stimulants and sedatives, and what that balance—or imbalance—reveals about his lifestyle, performance, and state of mind.
O’Dowd: But here’s what we do know: Musk has a history of substance use, extreme behaviours, and mood swings. His emotional state fluctuates wildly. When you combine that with what we discussed earlier—his habit of using words as tools to get what he wants—it starts painting a more complete picture.
Then there’s his family. People who know him best have either insinuated or outright claimed that he has no real empathy—or, at the very least, blunted empathy. His mother, for example, once said that his brilliance is overshadowed by his lack of social graces or something to that effect. His father, though? That’s a different story.
Errol Musk—Elon’s father—is still alive, and he gives interviews. But Elon hates him. Musk has publicly called his father a horrible person. So, what do we make of that? Honestly, not much. Because who do you trust? If Elon is a pathological liar, why assume his father is any better? Maybe both of them are unreliable narrators.
I’ve seen a few of Errol Musk’s interviews, but he’s not out there often. His mother, Maye Musk, on the other hand? She’s very active online. She pops up on Twitter regularly, usually in defensive mommy mode, scolding people for saying mean things about her son. It’s always the same: “Why are you attacking my boy? He doesn’t deserve this.” And Musk, in response, is basically like: “Mom, stop embarrassing me. I can handle myself.”
But at the end of the day, his moods are erratic. His behaviour is unhinged. And when you think of him as a 13-year-old trapped in a billionaire’s body, everything makes more sense.
Imagine this: a 13-year-old can deliver a speech to the entire country in front of world leaders, with cameras everywhere. What does he do? He jumps up and down, fidgeting, soaking in the attention. That’s exactly what Musk does. If you compare that to someone like Donald Trump, you will see that Trump enjoys attention. He says outrageous things. But you don’t see him literally bouncing up and down like an overexcited teenager.
Even in Trump’s little dance routine—where he does the awkward YMCA shuffle—his feet never leave the floor. Musk, on the other hand? He jumps, throws his arms in the air, spins around. It’s juvenile. Most adults don’t act like that. If you just won the Super Bowl, maybe you get to go nuts. But in normal adult settings? You don’t behave like that.
Musk never advanced past that stage. His social training stopped at 13; you can see it in everything he does.
And then there’s Dustin Moskovitz, the Facebook co-founder. He had a moment of realization when he saw Musk’s entire Tesla operation for what it really was. He finally connected the dots and said, “This is Enron. This is an outright fraud.”
And when Musk responded? Oh, you have to see it. The tweet he sent back? It was peak Musk—so immature, juvenile, and 13-year-old-level petty. A typical 11-year-old wouldn’t be sophisticated enough to pull it off, but a 13-year-old?
That’s Musk in a nutshell. A 13-year-old with unlimited money, unlimited power, and zero accountability.
A 15-year-old would be embarrassed by this kind of behaviour. A real adult would never do it. No one would. Yet here we have the CEO of a public company, the richest man in the world, the head of multiple trillion-dollar corporations—and what is he doing? What is he posting on Twitter? The kind of juvenile, impulsive nonsense that no professional executive in history would ever think to engage in.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Dawn Project
Publication Date (yyyy/mm/dd): 2025/02/21
Founder of The Dawn Project Dan O’Dowd was interviewed by International Policy Digest about The Dawn Project and its safety tests of Tesla Full Self-Driving.
Dan’s interview was published in International Policy Digest on February 19, 2025 and can be read here.
Dan O’Dowd on Lies, a Hitler Salute and How Your Tesla Might Murder You
Dan O’Dowd is one of the world’s foremost experts in designing software that never fails and cannot be hacked. Over the past four decades, he has built secure operating systems for some of the most high-stakes projects in aerospace and defense, including Boeing’s 787 Dreamliner, Lockheed Martin’s F-35 fighter jet, the Boeing B1-B intercontinental nuclear bomber, and NASA’s Orion Crew Exploration Vehicle.
Since earning his degree from the California Institute of Technology in 1976, O’Dowd has been at the forefront of developing safety-critical systems and unhackable software, creating certified secure real-time operating systems used across industries. Dan is also the founder of both the Dawn Project and Green Hills Software.
Initially a fan of Tesla, O’Dowd grew alarmed after analyzing videos that revealed critical failures in the company’s Full Self-Driving (FSD) technology—instances where the system failed to recognize school buses and misinterpreted traffic signs. He likens Tesla’s approach to some of the most notorious corporate failures, from Ford’s Pinto gas tank fiasco to Takata’s deadly airbags. Unlike Tesla, O’Dowd argues, competitors such as Waymo have developed self-driving systems that are genuinely reliable. He also points to Elon Musk’s increasingly polarizing public persona and political controversies as factors undermining Tesla’s credibility and eroding its public image.
Scott Douglas Jacobsen: Thank you for taking the time to speak with me, Dan. When did you first begin to suspect that Tesla’s “Full Self-Driving” might be a misleading or inadequate description of what the system actually delivers in practice?
Dan O’Dowd: The realization came gradually. I was a fan of Tesla. I own eight Teslas myself. They’ve been the only cars I’ve driven since 2010—15 years. My wife has been driving a Tesla for 13 years, and it is the same Model S we bought back then. So, we were big fans of Tesla for a long time.
The first signs that things were not as represented came around 2016 when Elon Musk made bold claims that Tesla had solved the self-driving problem. He asserted that their system was safer than a human driver and announced they would demonstrate it. Musk described a trip where he would get into a Tesla at his house in Los Angeles, and the car would drive him across the country, drop him off in Times Square, and then park itself. He even gave a specific timeline for this demonstration six months later. I remember hearing that and thinking, “Wow, that’s exciting.” If Tesla could do that, they would have essentially solved autonomous driving.
So, I waited, and waited. The date came, and when people started asking about it, Musk said there had been some minor hang-ups and a few details to work out, but the demo would happen in another four to six months. I waited again. Then, that date came and went. People started asking about it again, but Musk stopped answering this time. There was no new timeline and no further updates. The entire project was quietly abandoned.
A year or two later, it became clear that the promised demonstration wouldn’t happen. No evidence supports the claims of having solved Full Self-Driving (FSD). Fast-forward to 2020 or 2021, and someone mentioned to me that I should look at the YouTube videos of Tesla’s FSD demos. These were real-world tests where people installed cameras in their cars and recorded the system.
I started watching the videos, and they were shocking. The cars were running red lights, rolling through stop signs, slamming on the brakes in the middle of the road, and doing all kinds of erratic and dangerous things. At first, I thought, “Well, every system has some bugs—it’s part of the development process.” However, to understand the problem’s scope, I asked one of my team members to analyze the videos.
We compiled a detailed report by counting the elapsed time and documenting the various failures in each video. The results were devastating. It became clear that Tesla’s Full Self-Driving system was far from Musk’s claims.
It said that the system would fail frequently—on average, every eight minutes, it would do something stupid. Over a longer period, like days, it would essentially crash. It would crash your car if you did not monitor it like a hawk and intervene to stop it. Yet, they’re delivering this product to ordinary people who want it and are willing to pay for it.
They started with a small number of users—about 100 initially—which didn’t seem like too many. Then, after about a year, they expanded to 11,000, then 60,000, and eventually to half a million people, which is where we are today. So, this product, which is supposed to be fully self-driving, has major flaws. For instance, if you turn it on and a school bus stops, puts on its flashing lights, extends its stop sign, and opens the door for kids to get off, the car won’t stop. It’ll zoom past the bus, even with children running into the road.
We created a Super Bowl commercial two years ago showing exactly this scenario. Several months later, in North Carolina, a child got off a bus and was hit by a Tesla operating on Full Self-Driving. It struck the child. The kid hit the windshield and ended up in the hospital for three months, on a respirator, with a broken collarbone and leg. The system does not recognize what a school bus is.
How can a company ship a product called “Full Self-Driving” that doesn’t even know what a school bus is? The system interprets a school bus with flashing lights as a truck with its hazard lights on. And what does a driver typically do when approaching a truck with its hazard lights on? You look around the truck to see if anyone is coming from the other direction. If the road is clear, you might slow down but ultimately go around the truck and continue driving. That’s exactly what Tesla’s Full Self-Driving does. It treats a stopped school bus like a truck with hazard lights—it drives past without stopping.
We aired that commercial, and someone asked Elon Musk about this issue, specifically about Teslas running over kids getting off school buses. Musk responded, “This will greatly increase public awareness that a Tesla can drive itself (supervised for now).” That was two years ago, and the problem still hasn’t been fixed. The system still doesn’t know what a school bus is.
We also ran a full-page ad in The New York Times and another Super Bowl ad to raise awareness. Musk hasn’t done anything about it. I’ve never seen any other company behave this way—except maybe a cigarette company. Companies like that deliberately sell products while telling people they’re healthy, safe, and good for them, even when not. Tesla’s behaviour is despicable. It’s hard to believe a company would act this way.
At this point, there’s no excuse for any of it. It’s the depths of greed and depravity. The right thing to do would be to take it off the road and fix it. I can’t imagine that if this were GM, Toyota, or BMW, they wouldn’t immediately assign 100 engineers to fix the problem. But as far as Musk is concerned, he’s not fixing it. Recently, he’s been focused on windshield wipers, which, by the way, still don’t work properly.
It cannot even properly handle windshield wipers—how can it drive a car? I’ve never seen an incomplete product sold to consumers, especially a safety-critical product. If this were some trivial app on a phone that occasionally failed, that would be acceptable. But this is a car, and people’s lives are at stake.
Over 40 people have already died in Tesla self-driving crashes. So, where do we go from here? Tesla is developing the software this way—“move fast, break things.” They keep doing it and continue shipping it to more and more people.
It’s hard to comprehend. I can’t imagine any respectable company doing this, yet Tesla does it daily. For instance, their system doesn’t even know what a “Do Not Enter” sign means. That should be an easy thing to program. A school bus might take additional work, but a “Do Not Enter” sign? It’s straightforward: don’t go here. The car doesn’t recognize the sign, doesn’t obey it, and will go the wrong way down a one-way street because it doesn’t understand what “Do Not Enter” or “One Way” signs mean. We’ve tested all of this, and the results are astonishingly bad.
How can you sell a product for $15,000 and tell people it’s 10 times safer than a human driver? Sometimes, Musk says it’s four times safer. The reality is that it’s not even close to the worst human driver on the road. Who’s the worst driver on the road? A 15-and-a-half-year-old with a learner’s permit must practice with a parent in the car. Even then, that kid must log 40 or 50 hours of road driving, and their parents must sign off that they’ve practiced.
Every parent who has gone through this knows how nerve-wracking it is to sit in the passenger seat while their kid learns to drive. But no sane person would sit in the passenger seat of a fully self-driving car with no one in control. No one would let it drive without being able to intervene. Elon Musk wouldn’t do it. The biggest Tesla fanboy wouldn’t do it. I wouldn’t do it.
Well, Arthur did it. He sat in the passenger seat to test it because we wanted to know if it would work. It does work—barely. We’ve got a great video of him sitting in the passenger seat while the car drives with no one in control. But that’s not something anyone would do willingly. Everyone would rather sit with their 15-and-a-half-year-old learner and not die.
Nobody sits in a Full Self-Driving (FSD) car with it in control, alone in the driver’s seat, without any ability to intervene. It is a far worse driver than any 15-and-a-half-year-old with a learner’s permit. Yet, Elon Musk claims it is safer than any driver—10 times safer than the average driver. And for what purpose? To get people to give Tesla their money. They’ve picked up billions of dollars selling this product, telling people it will revolutionize transportation and make Tesla the most valuable company in the world. That’s why Tesla is worth more than all other car companies combined—because FSD is supposedly so amazing and the best self-driving software in the world. Musk says it all the time.
Of course, except for competitors like Waymo, which has self-driving cars that have completed over 4 million paid trips. Amazon has Zoox, and two or three companies in China operate self-driving cars. The only company that doesn’t have self-driving cars is Tesla. And here we are.
Jacobsen: When considering similar failures in the automotive industry, what case would you point to as a meaningful comparison? Are there historical examples where a car manufacturer was aware of a serious defect yet failed to address it, even as public scrutiny grew?
O’Dowd: Yes. One example is the Ford Pinto gas tanks that exploded in crashes during the 1970s. Those failures caused fatalities, and Ford faced massive fines and public backlash. Tesla’s FSD has already been involved in more fatal crashes than the Pinto gas tank failures. Another case is the Takata airbag scandal from 10 years ago. Takata airbags caused fatalities due to exploding shrapnel. Tesla’s FSD fatalities have now exceeded the number of deaths caused by Takata airbags.
Another example would be Toyota’s sudden unintended acceleration issue from 15 to 20 years ago. People reported that their cars would suddenly accelerate out of control, leading to accidents and fatalities. Even in that case, the fatalities were fewer than those caused by Tesla’s FSD. These products—Ford Pintos, Takata airbags, and Toyota’s unintended acceleration—were either recalled or resulted in massive lawsuits and a significant reputational hit for the manufacturers. Yet Tesla’s FSD, despite its worse track record, is still on the road today, making money and boosting Tesla’s valuation.
Musk has directly linked Tesla’s valuation to FSD. He’s even said in a video that Tesla is “worth basically zero” without Full Self-Driving. With FSD, Tesla is valued higher than Toyota, GM, Ford, BMW, and Volkswagen combined despite having a tiny market share. Tesla’s sales declined last year, and FSD doesn’t deliver on its promises—it’s completely unsafe.
Jacobsen: How has the media generally responded when you’ve presented your findings in a measured, analytical way? I’ve seen a few interviews where you’ve laid out your case, but in at least one instance, the conversation devolved into a shouting match—instigated not by you but by the opposing side. What kind of pushback have you faced when presenting a clear, evidence-based assessment?
O’Dowd: There are generally two scenarios. One is when I’m debating a pro-FSD Tesla supporter. Those debates can get rather heated at times. The other is when we are presenting evidence to journalists or legislators. We have mountains of evidence—hundreds of videos showing exactly what we say. I don’t just go out there and make claims. I have a whole team, a staff that tests these systems ourselves. We analyze other reports and videos, and we invite people—journalists especially—to see it for themselves.
We tell journalists, “Do you want to see how this product works? Get in the car. We’ll take you for a drive.” Beforehand, we ask them, “Do you think this system is better than a human driver?” Everyone who gets out of the car afterward says, “No way. This isn’t even close to the skill of an average human driver.” It does crazy things. For instance, it will stop in the middle of railroad tracks and stay there. It will run red lights and stop signs.
We’ve taken high-profile individuals for these demonstrations. We took the Attorney General of California on a trip. We rented a school bus with a driver, set it up on the side of the road, and had the Tesla drive by as if the bus wasn’t there. People are understandably nervous. In one test, we used a mannequin designed to simulate a child stepping out from behind the bus. The Tesla ran it down without hesitation.
We’ve taken congresspeople and state senators on similar rides. We even went to Sacramento with a dozen legislators who wanted to see what this system does for themselves. We’ve invited journalists from many outlets, offering them the chance to experience FSD firsthand. We plan to go to Washington, D.C., to give senators and congresspeople similar demonstrations. Many of them hear from Elon Musk and his supporters about how “great” FSD is—that it’s supposedly the best technology in the world. But that’s Musk’s marketing machine at work. He has 200 million followers, many amplifying his claims and attacking anyone trying to expose the truth.
I’ve been called a murderer countless times for pointing out the flaws in FSD. When we started this campaign three years ago, the overwhelming sentiment was pro-Elon and pro-FSD. But things have shifted. Waymo hadn’t yet demonstrated its self-driving cars to the public. They were still under wraps. That made Tesla’s claims seem more credible.
Now, though, Waymo has been successfully running fully driverless cars. They’re doing 150,000 self-driving taxi rides per week. Over the past year, they’ve completed over 4 million rides—4 million times, people have gotten into a Waymo car without a driver, traveled to their destinations safely, and didn’t worry about the system failing. This happens daily in cities like Phoenix, San Francisco, Austin, and now Los Angeles. No one has been hurt. No one has been killed.
Meanwhile, Tesla’s FSD has been involved in at least 1,700 crashes, with 42 fatalities. Oh, wait, I’m told it’s now 44 fatalities—it keeps going up. The comparison couldn’t be more stark.
Jacobsen: You’ve mentioned the marketing machine behind Tesla and Elon Musk. Can you elaborate on how that influences the narrative surrounding Full Self-Driving (FSD) and its shortcomings?
O’Dowd: We’re up against one of the greatest marketing machines on Earth, selling a complete lie about this product. We’re doing our best to counter it; fortunately, more journalists and others are joining in. We even have a great video showing Elon Musk, year after year, looking directly into the camera and confidently claiming that Tesla will have Full Self-Driving working better than a human driver by the next year.
Every year for the last 10 years, he’s always made this claim with great emphasis and certainty. And every single year, it doesn’t happen. Then the next year comes, and he says it again. And again. He’s even saying it now. He’s claiming, “By the end of the year, for sure.” But it’s still pathetic. They haven’t even figured out how to handle something as basic as a school bus.
How can they claim they will roll this out globally when they can’t even handle school buses yet? It reminds me of the old joke in artificial intelligence research. If you ask someone when AI will arrive, they’ll always say, “10 years away.” And then, 10 years later, they’ll say the same thing. Musk does the same thing—except he says one year, every year, and expects people to forget. But the Internet now has a long memory.
We’ve compiled those clips of him making these claims year after year, and when you show the video to people, it has an effect. They’re shocked. It’s like, “Wow, this guy said that unequivocally, and he’s been wrong every time.” For example, in 2019, he claimed there would be 1 million robotaxis on the road by 2020. Where are those robo-taxis?
There are robo-taxis, though—just not from Tesla.
Waymo has robo-taxis from Google. But Tesla? Zero. That’s not entirely true, though, because in October, they held an event on the backlot of Warner Brothers. They brought in about 500 or 1,000 people, let them ride in Tesla cars, and called them “robo-taxis.” But the cars never left the Warner backlot. They drove around a fixed route late at night without traffic, lights, or obstacles. It wasn’t a real-world demonstration.
It was basically a 1950s Disneyland ride. At the same event, Musk unveiled robots that were supposedly bartending and serving drinks. Except those robots turned out to be remote-controlled by humans. People exposed this, and eventually, Musk admitted it. The robots weren’t autonomous. They were fake.
The entire event was staged. The so-called robo-taxis were just cars driving around a few blocks with no real-world challenges. The robots were human-controlled. It was all smoke and mirrors.
Musk said on Tesla’s Q4 2024 earnings call, “There is no company in the world that is as good in real-world AI as Tesla” and asked, “Who’s in second place for real-world AI? I would need a very big telescope to see them. That’s how far behind they are.” Tesla’s claims are laughable compared to Waymo’s, which conducts tens of thousands of rides per week in real cities with no drivers and no incidents. The difference is stark, yet Musk’s marketing machine convinces people otherwise.
Jacobsen: In light of the issues surrounding Tesla and Musk’s claims, this raises a larger question: to what degree are other CEOs of major corporations similarly inflating claims or outright spreading falsehoods about their products? How does Musk and Tesla’s approach fit into the broader multinational corporate image?
O’Dowd: This is far beyond anything I’ve ever seen. There is no functioning product. It simply does not work. Musk has been telling people for 10 years that it works, and he’s been selling it. He’s taken in billions of dollars from people buying this software—many also bought the car because of the promise of Full Self-Driving (FSD). The software alone has generated billions, but it does not work. He’s been trying for years to make it work; meanwhile, the competition has completely passed him.
In October 2016, Musk said, “All Tesla vehicles leaving the factory have all the hardware necessary for Level 5 autonomy.” Eight years later, during Tesla’s Q4 2024 earnings call, Musk admitted, “The honest answer is that we’re gonna have to upgrade people’s Hardware 3 computer for those that have bought Full Self-Driving.”
Companies like Waymo already have the very thing Musk claims he will deliver. It exists, it works, and it’s being used successfully. They’re selling it and making money from it. I’ve never seen anything like this in my life. There’s little difference between this and the Elizabeth Holmes case. Holmes claimed her device could run 100 blood tests from a single drop of blood. It didn’t. Similarly, Tesla claims it has a fully self-driving car but does not drive itself. How is that any different?
Of course, Theranos reached a $9 billion valuation, while Tesla’s valuation hit $1.4 trillion, largely based on FSD. That’s where the comparison diverges. No other company makes promises on this scale. Sure, automakers occasionally show concept cars with futuristic features that might be available in five years—or might not. But everyone understands that concept cars are aspirational. Musk, on the other hand, is delivering a product to consumers that doesn’t work, is unsafe, and is killing people.
Yet, he owns the public square. Remember, Musk owns one of the largest social media platforms. He has a direct link to 200 million people through his app, and he controls what is said there. Meanwhile, traditional news media outlets are in retreat—many have seen sales drop by 50%, and their subscriber bases are shrinking. Musk dominates the narrative, leveraging his platform and influence to shape public perception of Tesla and FSD.
Jacobsen: John Lyman suggested I ask you about the mounting scrutiny surrounding Elon Musk, particularly in light of Tesla’s ongoing challenges—safety concerns, declining sales, and the controversies surrounding the Cybertruck.
Compounding these issues, Musk’s increasing alignment with far-right ideologies—such as his endorsement of Germany’s Alternative für Deutschland (AfD), a party attempting to rehabilitate Hitler’s image—along with his erratic social media behavior and, most recently, a gesture that any reasonable observer would interpret as a Sieg Heil salute, have raised alarms.
Under normal circumstances, a CEO exhibiting this level of volatility would likely be forced out. Given Tesla’s situation, do you think the company could benefit from less polarizing leadership and not actively harming its brand? What are your thoughts on that assessment?
O’Dowd: He’s right about Tesla’s current situation. Their sales dropped last year, which is unusual because no other major car company I’m aware of experienced a decline—everyone else saw sales increase. Tesla’s market share also decreased. They only have two viable models, the Model 3 and the Model Y.
As for the Cybertruck, it’s a complete failure. They originally had 2 million reservations, but those didn’t translate into actual orders. Now, they’ve run out of pre-reservations. Of the Cybertrucks shipped, it’s been around 30,000—or even less. The 2 million reservations were mostly fake orders, with only tens of thousands becoming real purchases.
Meanwhile, inventory is piling up because the demand is far smaller than they expected. The Cybertruck is not a smart product—it’s a bad product. This was their first major innovation since the Model Y, which came out years ago. And yet, it’s going nowhere.
Tesla also has significant reliability issues. Major organizations like J.D. Power and Consumer Reports consistently rank Tesla near the bottom, not the top, for reliability and safety. Many experts have recommended against using their Full Self-Driving feature because it’s unsafe. Recently, Tesla has been linked to more fatalities than any other car brand, which is alarming.
Politically, Musk’s position has also hurt Tesla. His base was originally people who cared about reducing CO2 emissions and transitioning to a non-fossil-fuel economy. Now, Musk has shifted to the far right. The people who believed in him—those who saw Tesla as a way to save the planet—are saying, “Wait a minute, I don’t agree with these things Musk is saying.” Owning a Tesla is no longer seen as a statement about environmentalism; instead, it’s becoming associated with far-right politics.
This shift has led to a cultural backlash. Some Tesla owners now put bumper stickers on their cars that say, “I bought this before Elon went crazy,” to distance themselves from him and insulate themselves from criticism while driving a Tesla.
This has hurt the Tesla brand significantly. It’s not just in the United States, either. Musk’s approval rating in the UK was recently reported as 71% negative. He’s jumped into British politics, trying to influence the government, and people are not reacting well. Imagine if BMW came to the U.S. and attempted to sway elections by backing Democrats or Republicans. That wouldn’t go over well, and it’s the same situation here.
At a high level, Musk sees himself as untouchable, almost like a modern-day emperor. He operates as though laws don’t apply to him and no one can hold him accountable.
There are laws, but they don’t apply to him. He does all these things, and any other CEO would have been fired in a minute for them. It’s wild, but he gets away with it.
Why? Because his fanboys, shareholders, and board of directors have all made immense amounts of money off a product that doesn’t work. He keeps saying it works, keeps spending money to promote it, and somehow manages to sustain the illusion. But it’s taking a toll.
The Wall Street Journal released a poll today showing his favorability at -11 net approval: 40% positive, 51% negative. But that poll was taken before the Nazi salute incident. How much did that further damage his favorability? It’s significant.
Jacobsen: Thank you for your time, Dan.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/16
Rick Rosner explains “P(doom)”—the expert-estimated probability AI could cause human extinction—and argues technology’s transformative power may render future humans unrecognizable, as if we’d ceased to exist. He contrasts ideological fears with the smartphone’s revolution, warning that AI and emerging tech could reshape humanity beyond comprehension in the next century.
Rick Rosner: Okay, I have got one more thing, then I have to get going. So, “P(doom)” in AI—you know what that means, right? Maybe some people reading this do not. P(doom) refers to the probability, as estimated by experts, that artificial intelligence could lead to human extinction. You ask researchers in the field, “What is the chance AI wipes us out?” Moreover, they will give you a number between 0 and 1, just like a weather forecast.
If there is a 90% chance of rain tomorrow, that is a P of 0.9. P(doom) works the same way. Among experts, estimates vary widely, but a familiar ballpark figure is around 0.2—a 20% chance that AI could wipe us out.
Now, I am not claiming to know better than those experts. I am willing to accept that estimate. However, there is an associated idea that people are not discussing enough: even if AI does not kill us, it will change us. Technology already has. Think about the smartphone—it came out in 2007 or 2008. Moreover, now there are over 7 billion people in the world.
People worry about global religious or political movements. Lance, for example, is worried about Muslims. However, Islam has been around for 1,400 years and has not taken over the world. Christianity has been here for 2,000 years. Still has not. White people are under 20% of the global population. Chinese people—maybe around 20%. Nothing has taken over the world like technology has.
So we can debate P(doom), but there is another “P”: the probability that technology will change us so radically that, to people of the past, we might as well be dead. If you took the Founding Fathers and brought them to today, sure, they would be excited about some things—but horrified by others. Not just the guys in wigs. Bring women from the 1780s. Bring enslaved people. Show them today.
Moreover, once they adjusted, they might say, “Okay, this is progress, I can deal with it.” But others? Some might not be able to handle it at all. Might despair completely.
Looking ahead—over the next hundred years—AI and other emerging tech will likely change us so much that if people from today could see the people of 2150, they might say, “This is not humanity anymore. This is something else entirely.”
It could be so alien, so post-human, that we might as well be extinct in any meaningful sense.
You weirdos of the future—good luck.
Comments?
Jacobsen: Nothing off the top, man.
Rosner: Okay. I have got to get going. Thanks for your patience—and for engaging with all this heavy material.
Jacobsen: Totally. I will see you tomorrow at the same time.
Rosner: Okay, great. I will talk to you then. Thank you.
Jacobsen: Okay, thank you very much. Take care. Bye.
Rosner: You, too. Bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
In this candid exchange, Rick Rosner reveals his family’s Baltic Jewish heritage—roots in Riga, Latvia, and Eastern Europe—while contrasting modern Vilnius life with ancestral shtetl hardships. He recounts ancestor traumas—a great-grandmother’s fire escape fall and a great-grandfather’s fireworks accident—embodying resilience, timeless immigrant narratives, and legacies across generations. Timeless heritage resonates.
Scott Douglas Jacobsen: Where does your family come from again? You mentioned your grandfather had ties to the Baltic. You have a Baltic family.
Rick Rosner: Baltic? Yeah. My grandfather on my dad’s side was from Riga, Latvia, located in the Baltic region. As for his wife, my grandmother, I have heard Romania mentioned—but that is Eastern Europe, not the Baltic. Carol’s grandmother is also from Riga. Anyway, I am not entirely sure where my mom’s father’s side of the family came from, but we can look it up on Ancestry. A lot of our genealogy is there. We have got a ton of ancestors recorded in those databases. However, yes, at least some of our family is definitely of Baltic descent.
Why do you ask? Besides the apparent reason that you are in Vilnius right now.
Jacobsen: That is it. That is why I am asking.
Rosner: So, the deal is—being both Jewish and of Baltic descent—if you ever watch (which I know you do not have time for), Finding Your Roots with Henry Louis Gates Jr., you would notice something. That show traces the genealogy of famous Americans. Almost everyone on it has ancestors who were either enslaved, enslavers, or both, especially when their families have been in the U.S. for a long time. Because historically, a lot of enslaved people also share ancestry with enslavers, due to generations of exploitation and forced mixing.
Moreover, if their families had been here long enough, those ancestors usually played some role in major American conflicts, such as the Revolutionary War, for example, either on the side of independence or against it. Then, when the guests are Jewish, their roots almost always trace back to Eastern Europe or Western Asia—regions that most Americans do not typically associate with “Europe.” Americans usually picture England, France, Germany, Spain… maybe Italy. But Jews? Their ancestors often came from the Baltic region, specifically from Poland, Ukraine, and Belarus.
Moreover, being Jewish in those places did not mean your life was anything like that of the blonde Christians around you. Jews often lived in shtetls—small, poor, culturally distinct villages or enclaves—economically and socially separate from the surrounding populations. It was a different world. You did not have the same privileges, and you were not part of the dominant culture.
We were darker. Hairier. We spent a great deal of time studying religious texts. As for economic life, there may be similarities. Maybe everyone, regardless of background, was a poor subsistence farmer or tradesperson. There was much struggling. It was rough for most people, whether you were Jewish or not. A significant portion of the economy relied on subsistence-level farming, often characterized by a hand-to-mouth existence.
However, now you are in Vilnius, and it is quite lovely. You can go to coffee shops, get good pastries, and visit museums—it is probably fun. It is a good city now, I would imagine.
Jacobsen: Yes, it is a great place to walk. I went to four or five art museums today.
Rosner: Right. However, if you were Jewish and living in Riga around 1870? It was not so lovely. Maybe it was not absolute misery every single day, but it was a Fiddler on the Roof kind of existence. You were not living in some modern apartment building—you were probably in a wooden or thatch-roofed home. You were farming. Candles lighted your home at night. It was a hard life—basic, traditional, and vulnerable to violence or persecution at any moment.
Anyway, yeah—we are from there. Our family roots are there. However, the way life was then is just unimaginably different from how we live now.
Did I ever tell you about my great-grandmother who had one leg that was six inches shorter than the other?
Jacobsen: No.
Rosner: All right, so—shoot—I do not know if this was my mom’s dad’s family or my mom’s mom’s family, but anyway, one of their parents came to America as a young woman and immediately ended up in a tenement on the Lower East Side. That is where a lot of Jewish immigrants landed after passing through Ellis Island, right? She was living on one of the upper floors—no idea which one—and it was the Fourth of July.
I have two relatives from that generation who had traumatic experiences on the Fourth of July. So, this woman went out on the fire escape to watch the fireworks. Now, fire escapes have gaps between floors, allowing people to descend during emergencies. Someone had laid a rug over the opening between the floors. She stepped on it, did not realize there was no floor underneath, and fell—maybe several stories—through the fire escape. She crushed one of her legs in the fall.
After that, she walked with one regular shoe and one that had a massive platform, like six inches high. You would hear her coming—step, clunk, step, clunk. That image screams “immigrant experience” to me.
Same generation, different person—my great-grandfather came to America and was walking by a fireworks stand. Back then, fireworks were even more volatile than today. He happened to pass just as the whole thing exploded. Moreover, that kind of thing still happens—seven people were killed at a fireworks warehouse just a few weeks ago. Anyway, the blast covered his back in burns, and he carried those scars for the rest of his life.
So happy belated Fourth of July to my great-grandparents.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Amid MAGA factions’ debate over Jeffrey Epstein evidence suppression, Rick Rosner considers the conflicting loyalties emerge around Trump’s past ties, Pam Bondi’s role, and commentary from figures like Dan Bongino and Kash Patel. Analysis of under‑18 trafficking as leverage, contrasting power‑based abuse by Trump and Clinton, underscores ongoing blackmail dynamics and public moral dissonance.
Rick Rosner: I do not know if you are aware of this, since you are in Lithuania right now, but there is an ongoing debate within U.S. MAGA circles about Jeffrey Epstein and the suppression of related evidence. Much of the material related to Epstein’s network—particularly names in the flight logs and sealed court documents—remains undisclosed to the public. Some of Trump’s former allies, like Pam Bondi, have faced criticism in broader discussions; however, it is essential to clarify that Pam Bondi was the Attorney General of Florida, not the U.S. Attorney General. She later joined Trump’s impeachment defence team but has no documented role in suppressing Epstein-related evidence. MAGA supporters are conflicted. During the 2016 campaign, Trump claimed he would expose elite pedophiles, fueling QAnon-adjacent theories. At the same time, Trump had a known social relationship with Epstein in the early 2000s. He was photographed with him and made public remarks, but reportedly cut ties with Epstein years before Epstein’s first arrest in 2007. However, critics have pointed out that Trump has not delivered on promises of transparency or accountability regarding Epstein, and this has created dissonance among his base.
Scott Douglas Jacobsen: What are the main ways that MAGA supporters are interpreting or responding to this?
Rosner: What do you mean—do you mean their general attitudes?
Jacobsen: Yes, because there was a time when some of the public outrage about Epstein seemed to align with calls for broader accountability.
Rosner: There is Dan Bongino—he is a former Secret Service agent and now a prominent conservative commentator. Contrary to some claims online, he was not part of the FBI and certainly not “second in command.” He has been critical of both Democratic and Republican leadership, but has not taken a clear stand on Epstein in recent months. Kash Patel, another figure often mentioned in MAGA spaces, is a former Trump administration official who held roles on the National Security Council and at the Department of Defence. He has voiced distrust in federal agencies, but again, there is no verified report that he is involved in any internal protest or resignation related to Epstein. Pam Bondi has been criticized in the past, particularly for accepting campaign donations from Trump-affiliated organizations while serving as Attorney General in Florida, around the time her office decided not to pursue a fraud case against Trump University. However, there is no publicly confirmed evidence linking her directly to suppressing Epstein materials. Currently, we are primarily facing a fragmented landscape. Some conservatives are angry at what they see as cover-ups across the board, while others remain loyal to Trump and rationalize his silence or past associations. Liberals, meanwhile, are watching this unfold and hoping that more information will be released. There is a general expectation that sealed documents—such as those connected to Ghislaine Maxwell’s trial—might still expose influential people, possibly including Trump. However, to date, no charges have been brought against him in connection with Epstein.
Here is a theory I was discussing with Carole last night. Legally, the difference between a 17-year-old and an 18-year-old is enormous: 18 is the age of majority in most jurisdictions, meaning someone can legally consent to sex. Under 18, especially under 16, depending on the jurisdiction, it becomes statutory rape—even if the minor agrees. This raises the question: if Epstein had wanted to reduce legal exposure, why didn’t he use 18-year-olds or older women? From what has been reported—including victim testimony and law enforcement records—many of the girls Epstein trafficked were between 14 and 17 years old. The reason, it seems, is that for Epstein and many of the people in his network, the illicitness of youth was part of the appeal. It was not just about sex—it was about dominance, secrecy, and violating social and legal taboos. That is why they preferred minors despite the increased risk. It reflects a pattern of calculated abuse rather than accidental boundary crossing.
But—and I do not mean “fine” in any moral sense—it makes some internal sense if Epstein’s perversion involved underage girls. What is more puzzling is why he was trafficking these girls to other powerful men. Maybe it was because their being underage that made it illegal, and that gave Epstein leverage—blackmail material.
Suppose he had someone like Alan Dershowitz, for example, receiving a massage from a 17-year-old. In that case, Dershowitz has admitted to getting massages but denies any sexual misconduct, and said, “Nothing bad happened because I kept my underwear on.” That is still disturbing. However, if the girl were 18 instead of 17, then it would have been legal, albeit still creepy. That age difference may have been Epstein’s key to control. By keeping the girls underage, he could maintain kompromat—blackmail—on influential people.
Moreover, we know Epstein had leverage. He kept avoiding serious prosecution. The first time he was charged, he secured a plea deal in 2008 in Florida that gave him an extremely lenient sentence—13 months in a county jail with work release—while avoiding federal charges, despite extensive allegations.
Okay, so that is one theory. The second thing I was thinking about was Bill Clinton. Clinton has been accused of sexual misconduct by multiple women, and we know he was involved in a highly publicized sexual scandal involving Monica Lewinsky. He sought sexual gratification—there is DNA evidence on the infamous blue dress.
Now, in women’s studies courses I took back in the 1980s, we were taught that rape is not primarily about sex—it is about power. It is about asserting control over another person. Moreover, I still think that is mostly true. I am not aware of how academic thinking has evolved since then, but it remains a framework that applies here.
Clinton—if the accusations are to be believed—seemed to be a coercive, schmoozing type. He would allegedly charm or pressure women into sex. Many women walked away from encounters with him feeling violated and confused. Some later accused him of sexual assault or harassment.
Trump, on the other hand, fits more into the “power-over” model. At least 26 women have publicly accused him of sexual assault or misconduct. In the case of E. Jean Carroll, a federal jury in 2023 found Trump liable for sexual abuse and defamation. While he was not found liable for rape under New York’s legal definition at the time, the jury did find that he forcibly digitally penetrated her.
According to Carroll’s account, Trump pushed her into a dressing room in a New York department store in the mid-1990s, turned her around, shoved her face into a wall, and assaulted her. She was unsure of exactly what penetrated her because of the violence of the encounter. However, the jury concluded it was his fingers, which under New York law constitutes sexual abuse rather than rape.
The pattern continues with other cases and his own words. On the Access Hollywood tape, Trump said, “When you are a star, they let you do it. You can grab them by the pussy.” That is not about sexual gratification in any ordinary sense—it is about dominance, about humiliation. There is no orgasm from that act—it is an assertion of power, which matches what many of his accusers describe: control, intimidation, degradation.
So, the evidence and the accusations suggest that Trump’s behaviour is less about sex and more about power. That dressing room incident, the Access Hollywood remarks, and the repeated pattern of accusations all support this. He was not, it seems, doing it for pleasure. He was doing it to demonstrate control, to dominate and humiliate women.
And that also makes it reasonable to imagine what Trump might have done on Epstein’s island. We know the girls were often made to give massages. Based on survivor testimony, it is reasonable to assume many of these men received what are often euphemistically called “happy endings”—in other words, sexual acts during massages. The documentaries on Epstein allude to this, though they often avoid graphic specifics. However, the pattern is there.
So, I guess what I am saying is: one can construct a fairly credible picture of what might have gone on with Trump on Epstein Island—namely, some form of statutory rape or sexual misconduct. Trump has publicly admitted to entering dressing rooms at his beauty pageants, including Miss Teen USA, which he owned and operated. He said he was allowed to walk in while the contestants—some of whom were minors—were changing, because he “owned the pageant.” He left a verbal trail of disturbing comments and also a long trail of accusers.
Taking that into account, alongside what we know of how Epstein operated, it is not a stretch to imagine that Trump may have engaged in similar conduct while on Epstein’s properties. I do not need to go into graphic speculation, but it is not unreasonable to think he had sexual encounters with underage girls there. Maybe it was not penetrative rape—maybe it was some other form of abuse or coercion. However, it fits with a broader pattern of power-based sexual exploitation.
So, yeah. Rotten tomatoes to that. What is troubling is that the American public—especially those concerned with the moral character of their presidents—are being asked to suppress these imaginings. Even if they do not want to entertain the full extent of it, they are still confronted with the question: What kind of man is Trump?
We already know he is a sexual abuser. He has been found liable for sexual abuse in the E. Jean Carroll case. Moreover, regarding Ivana Trump, his first wife, she once described in a sworn deposition that he became violently angry after a painful scalp-reduction surgery to address his bald spot. She stated that he grabbed her, tore out her hair, and raped her in a fit of rage. Though she later softened her language under legal pressure, that deposition is part of the public record.
That is all I have to say on that.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Rick Rosner and Scott Douglas Jacobsen discuss Linda Yaccarino’s resignation as CEO of X (formerly Twitter), linking it to Grok AI’s factual but politically inconvenient responses. Rosner highlights the clash between truth-based AI outputs and Elon Musk’s ideological control, underscoring a broader tension between free speech, facts, and belief systems.
Scott Douglas Jacobsen: The CEO of the platform X, formerly Twitter, Linda Yaccarino, has resigned.
Rick Rosner: Right. She had been in the role for about two years. People are speculating that it might have something to do with Grok—Twitter’s AI—misbehaving yesterday.
Grok sometimes answers questions in ways that are inconsistent with Elon Musk’s political preferences. Musk is now firmly aligned with the political right.
However, Grok, which was presumably trained on a wide range of data, does not filter for partisan loyalty. Moreover, based on empirical evidence, conservative figures in the U.S. have been shown to spread more disinformation than liberal ones, so Grok reflects that.
Conservatives lie more often, and with fewer consequences, especially in the current U.S. media environment.
Jacobsen: That has been documented in various studies. Misinformation is more heavily concentrated in right-wing media ecosystems, though it is certainly not exclusive to them.
Rosner: When an AI like Grok is trained on real-world data—scientific research, journalistic reporting, fact-checked databases—it will inevitably reflect that imbalance. Not because it is biased by design, but because it is trying to be truthful.
Which puts Musk in a bind. He wants a free-speech AI, but also wants it to reinforce his worldview, even when that worldview contradicts empirical data. Moreover, when Grok responds with factual but politically inconvenient answers, that creates internal tension, both technically and culturally, so Yaccarino stepping down could be fallout from that tension.
Maybe she was just tired of being a figurehead with no real power. Everyone knows Musk calls the shots. It is tough to be the CEO of a platform when the owner regularly undermines your leadership in public. Moreover, from what I saw, Grok’s responses yesterday exposed that contradiction between evidence-based output and ideological control.
It is a microcosm of a bigger cultural problem: people want technology to be both truthful and aligned with their personal beliefs, which is not always possible.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Rick Rosner compares Newton, Einstein, and Feynman across intelligence and historical impact. He credits Newton with foundational science and coin reforms, Einstein with revolutionizing physics through relativity and quantum insights, and Feynman with quantum electrodynamics and practical brilliance. Einstein ranks highest for theoretical contributions; Newton for world-changing longevity and influence.
Scott Douglas Jacobsen: Who was more intelligent—and who was more impactful: Newton, Einstein, or Feynman?
Rick Rosner: It is hard to say definitively, because the context and scientific landscape were very different, especially between Newton and the other two. Newton worked in the 1600s, during the early stages of modern science’sdevelopment.
Science, as a systematic method, began to develop in places like the coffeehouses of London.
Explorers returned from the New World with goods like coffee. People started drinking it, and caffeine—a stimulant—got them mentally fired up. It was almost like the cocaine of its time. It led to all kinds of energetic discussions and new ideas.
In that environment, Newton developed revolutionary concepts. The idea that you could describe the physical world using mathematics was still relatively novel. Sure, there were predecessors—Galileo, for instance, had begun quantifying motion roughly 200 years earlier—but Newton brought everything together.
How many truly world-changing scientists were there before Newton? Very few. So he had a huge positional advantage, being one of the first.
However, Newton was undeniably brilliant. He co-discovered calculus independently alongside Leibniz. He formulated the law of universal gravitation. His Principia laid the groundwork for classical mechanics.
Then there is Einstein. In 1905—his annus mirabilis, or “miracle year”—he published four groundbreaking papers. One proved the existence of atoms through the phenomenon of Brownian motion. Another introduced special relativity. I believe the others included the photoelectric effect, which ultimately won him the Nobel Prize, and mass–energy equivalence (E = mc²).
Einstein’s impact was staggering. He fundamentally changed our understanding of time, space, and energy.
Then we come to Feynman, who developed quantum electrodynamics, known as QED. He created Feynman diagrams, which visually represent the interactions of particles. That work earned him a Nobel Prize.
However, in terms of raw, transformative contribution, Feynman is a step below Einstein.
Einstein also laid the groundwork for lasers through his work on stimulated emission, and ten years after special relativity, he introduced general relativity—a wholly new and more comprehensive theory of gravity.
Despite having similar names, special and general relativity are distinct in scope and complexity.
So, in terms of sheer output of world-changing theories, you have to go with Einstein.
In terms of changing the world, probably Newton. Moreover, Newton lived to be around 90 years old in a time when most people did not. That gave him a long life to accomplish a great deal.
Jacobsen: Although he mostly stopped doing math and physics after his early years, right?
Rosner: Right, as far as I know. Later in life, he focused on other pursuits—he was attempting to decode the Bible and also served as the director of the Royal Mint.
Jacobsen: Did he run it well?
Rosner: Yeah, he did. He was a hard-ass. However, he made fundamental contributions. One of the things he did was implement coin reeding—the ridged edges on coins.
Coins used to be made of gold or silver, and people would shave or file off the edges to collect the precious metal dust. Over time, coins would get smaller and lose value.
So Newton came up with the idea to press ridges into the sides of coins. If someone filed down a reeded coin, it would be obvious.
You can still see this on modern U.S. dimes and quarters—the edges look like little gears. It made tampering harder, even if not impossible. An excellent file could still remove metal between ridges, but it raised the difficulty.
As for Feynman, one of the great moments near the end of his life was when he figured out why the Space Shuttle Challenger exploded.
Others had suspicions, but Congress appointed Feynman to the Rogers Commission to investigate the disaster.
The solid rocket boosters used large rubber O-rings to seal joints. These O-rings are standard components used to prevent leaks, such as in faucets, but in this case, they were massive and used to contain highly pressurized fuel.
NASA launched the Challenger on a frigid morning, with temperatures near freezing. A NASA engineer warned against launching in that weather, saying they could not guarantee the performance of the O-rings when cold.
That engineer was right. Feynman spoke to engineers, gathered details, and during a hearing, he famously demonstrated the issue.
He brought O-rings and a glass of ice water, dipped the O-rings, and showed that they lost flexibility when cold—an intuitive, visual demonstration of a critical flaw.
That moment did not make him Einstein, but it demonstrated his sharpness and practical intelligence.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Rick Rosner names Jimmy Kimmel and Molly McNearney as the most creative individuals he has worked with. He praises Kimmel’s comedic ingenuity and long-term success, as well as McNearney’s exceptional writing and production skills. Rosner reflects on how true creativity involves not just ideas, but the ability to realize them.
Scott Douglas Jacobsen: Who is the most creative person you have worked with, Rick?
Rick Rosner: Kimmel and his wife are up there—from a practical standpoint—in terms of creativity. Kimmel has a multitude of funny ideas, and through a combination of hard work, talent, and a small quantity of luck, he has built himself a substantial workshop to explore those ideas over the past twenty-two years. Even before that, he co-created Crank Yankers and The Man Show.
I was thinking about some of the things Kimmel came up with. One of his ideas was hilarious: you are familiar with infomercials. They sell some gimmicky product—a vegetable slicer that cuts things in a new way, or some exercise equipment.
Often, they include a bunch of extras in the background—especially in fitness ads—just regular people demonstrating that “anyone” can do it. Well, about twenty years ago, Kimmel thought it would be funny to be one of those background extras.
So he had someone reach out to infomercial companies on his behalf, even though he already had his late-night show at the time. Moreover, they put him in the second or third row of people exercising.
He did not publicize it at all. He just quietly left himself in there to be discovered among a group of anonymous people. I think that is freaking hilarious. So, he is super creative.
TV shows have bookkeeping systems. They track scripts, bits, segments—basically, every creative idea that comes up during the production process.
On a late-night show, thousands of ideas get pitched every year. Some are produced, some are not. However, they all go into the tracking system—because otherwise, it would be chaos.
So, I used to look into the system to see how I was doing—how my contributions compared to those of everyone else.
Moreover, honestly, I have to say that Molly was—and probably still is—the most effective writer in the history of the show.
She consistently came up with great ideas and knew how to bring them to fruition.
She eventually became one of the two head writers. Moreover, this was before she ever started dating Kimmel.
She got that position based purely on talent because she was one of the most capable writers on staff.
At one point, I pitched her an idea—she was my boss at the time—and I thought it was my job to bring ideas.
However, she looked at me and said, “How would you produce that?”
Moreover, I just went, “What?”
Because I did not want to think about that.
I wanted to pitch the idea and get credit for it.
Moreover, she goes, “Where would you shoot it? How would you get the people? How would you do it?” Moreover, I was like—whoa, whoa, whoa, whoa.
She was making me think about all the things I should have been thinking about all along—but I had been lazy about it.
Being creative is not just about generating ideas.
Being creative is also figuring out how to make those ideas producible.
So, to answer your question, the people who come to mind immediately are Jimmy and Molly.
Just incredibly effective at their jobs.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Rick Rosner shares his thoughts on James Gunn’s reboot of Superman, praising Gunn’s emotional storytelling and comic book knowledge. He critiques MAGA backlash over immigrant themes, notes the film’s strong reviews, and discusses the inclusion of a kaiju. Rosner highlights Superman’s rich history and Gunn’s nods to longtime fans.
Rick Rosner: We could talk about Superman for half a second.
Scott Douglas Jacobsen: Sure.
Jacobsen: Didn’t we already talk about Superman?
Rosner: No. So, the new Superman movie—the latest retelling—comes out on Friday. It is written and directed by James Gunn.
I am looking forward to it because I am a fan of Superman, and I enjoy James Gunn’s work. I liked his version of The Suicide Squad—the second one, not the original—the first one kind of stank. The second one was his, and it was excellent. It had much clarity.
It had emotional resonance. It was just a well-executed interpretation of those characters. Then there was a sequel, Peacemaker, a TV series that I mostly liked. He also did Guardians of the Galaxy, which was okay. However, I fall asleep during most superhero movies.
Still, I trust Gunn to make a film with plenty of watchable moments and genuine emotional resonance. He got in trouble with MAGA people because he said that Superman is a story about an immigrant, and that it is about basic human kindness.
Moreover, a ton of MAGA supporters on Twitter said, “Well, now I will not see it because… You know… f*** immigrants.”
However, that is absurd—Superman has always been an immigrant. He is from a whole other solar system. That has been part of the character’s identity since his creation in 1938.
As of now, the movie has an 85% positive rating from critics on Rotten Tomatoes and a 96% approval rating from regular viewers.
So, I like that.
First, it means the MAGA crowd probably will not succeed in boycotting it—most of their boycotts are ineffective anyway. Moreover, second, I want to see a good movie.
That is it. He also did something fun—he turned his dog into a CGI character.
He used motion capture of his dog to create Krypto, Superman’s dog. So… an extra couple of points for that.
Jacobsen: Why did they bring a kaiju into Superman?
Rosner: I do not know. That is one of the criticisms I read—that there might be too much action.
A kaiju is like Godzilla—one of those giant Japanese monsters. I do not know… do they all come up from the ocean floor to attack cities? Yes, anyway, it is in the Godzilla vein.
However, there are tons of other superheroes in it, too. This is because it is a reboot of the Superman story, rather than a sequel to the original.
James Gunn, the director, said he did not want to show the baby crashing into Earth in a tiny baby-sized rocket ship again.
We have seen that too many times.
I forget what else he wanted to avoid, but basically, he has to ease the audience into this new version of Superman.
That means introducing not only Superman, but also other superheroes and villains, including Lex Luthor.
Some reviewers are saying there is just too much happening, too much “business” packed into the movie.
However, I do not know—what are you going to do?
Moreover, I do not know why there is a kaiju.
At some point in the comic books, Superman has fought a kaiju-type monster.
I doubt Gunn would invent that entirely from scratch.
However, when working with Superman and trying to stay faithful to the comics, you are dealing with 87 years of history.
Eighty-seven times 12 is over 1,000 issues of Superman comics.
Gunn probably knows a lot of that history himself—he is a big fan of comic books.
Moreover, he probably hired someone who is a total expert to flag things he might have missed.
You do not have to follow every single thing from the comics, of course, but there is a vast trove of material, and some of it may be worth referencing.
Superman and Batman are our oldest ongoing superheroes.
Both were created in 1938.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Scott Douglas Jacobsen and Rick Rosner explore the structural strengths and deep flaws of human beings. They highlight our endurance, cognitive flexibility, and evolutionary advantages, while exposing vulnerabilities like death, cognitive biases, adrenal overload, and small-data thinking. These mismatches between ancient biology and modern life explain many of humanity’s systemic struggles.
Scott Douglas Jacobsen: Structurally, what do you think are the most prominent features—and the most significant bugs—in human beings?
Rick Rosner: So, in our current situation, one of the most significant limitations is that we are small-data oriented. We evolved to focus on small, local patterns.
At the same time, we are the planet’s first true generalists. We dominate because our thinking is highly flexible. What we can think about is less tied to what we physically are as animals. We can imagine, reason about, and manipulate ideas far beyond our biological needs.
That cognitive flexibility has led to technological dominance. And it has made life much easier for humans, to the extent that there are now around 8.2 billion of us. As I said, almost everyone today reaches reproductive age. We no longer live in a brutal environment that kills off most people before they can reproduce.
Many people now live well into their so-called “decline years”—the post-reproductive phase—before dying. But there is a limit to what our brains can do. And we are now in the process of building our successors—machines and systems that will be far better at big data analysis than we are.
That’s one of the most significant weaknesses of being human. The biggest strength is also what I just mentioned: our capacity for abstract thinking. We can think about almost anything—unlike, say, dogs.
Dogs can think about dog-related things, but they are entirely overwhelmed by most of what happens in the human world around them. What do you think are the most significant human strengths and drawbacks?
Jacobsen: In terms of strengths, the physical adaptations that support upright walking are the flat, broad heel for standing and balancing upright.
Additionally, forward-facing binocular vision aids in depth perception. Our large frontal lobes play a crucial role in advanced decision-making and planning.
And then there is our endurance-oriented physique. If you break it down biomechanically, we are built for long-distance movement.
Predators like cheetahs or horses can go faster than we can, but only over short distances. In an ancestral environment, a human on foot could eventually outlast many animals through sheer endurance.
So if a human were being chased by something like a hyena, over time it would exhaust itself and either collapse or become much more vulnerable to retaliation or evasion. Then there is the size and function of our brains. Beyond neuroplasticity, we also retain the ability to generate new neurons in the hippocampus, a key area for memory formation and learning.
Rosner: I would add another major weakness: death. We spend our entire lives accumulating experience, building models of the world, and making sense of reality. And some of us become very skilled at understanding it.
But then, all of that experience and understanding is just… gone. Yes, we have ways of recording information—such as books and digital media—but it is not the same as preserving the lived cognitive model.
Jacobsen: That may be nature’s way of keeping the essential structure of a person, but compressing it, like a ZIP file.
You could think of DNA and epigenetics—more specifically, the genome and epigenome interacting with the environment—as a kind of compressed file of potential. It contains what the organism could become, given certain conditions over time.
And since the universe is in a general state of thermodynamic decay, though we are still in an energetically favourable state right now—
Rosner: How do you mean “decay”?
Jacobsen: In the entropic sense. The mainstream cosmological models project a gradual increase in entropy, leading eventually to what is often referred to as the “heat death” of the universe.
Rosner: Yeah, but that is not going to happen anytime soon.
Jacobsen: Right. Not likely in our foreseeable future.
Rosner: Even under the standard Big Bang model, the heat death scenario would not happen for billions of years.
Jacobsen: Exactly.
Rosner: But entropy is still increasing. Locally, entropy is not growing in the way we might expect; it’s almost as if the universe is a massive organism, replicated many times over, simply existing.
Jacobsen: In terms of local order in the universe, it almost seems wastefully structured—there is far more order than what is strictly needed. Packaging that kind of order into the genome and epigenome makes for an incredibly efficient way of distributing complex potential. It allows for incremental improvements on systems that are nearly—but never entirely—perfect. I mean structurally, like DNA.
Rosner: Also, yes—evolution is inefficient. It lacks a program or a goal. It only adapts things to be just good enough to survive and reproduce. If evolution has an agenda at all, it’s to be as impartial and mechanistic as possible. Its only “goal,” if you can call it that, is to exploit every exploitable niche in the environment.
Jacobsen: Another major weakness is cognitive vulnerability. There are whole categories of weaknesses tied to how the brain works. As we discussed earlier, the brain can be easily fooled.
Rosner: In some areas—especially sexual behaviour—the brain seems to have evolved to fool itself. It drives desire, not necessarily rational evaluation. That can be both a strength and a weakness. One of the strengths, oddly enough, is that we reproduce easily. We generate many offspring. That counts for something evolutionarily.
Jacobsen: That’s true. Here’s another weakness: our adrenal glands are way too large. So we burn out.
Rosner: That makes sense. We evolved with that kind of acute stress response because we lived on the savannah with lifespans averaging under 40 years. We needed to be able to react quickly to threats—get away from predators, avoid danger.
But today, we are poorly adapted to modern life. For example, when I bid on something on eBay, I always bid in the last five seconds, because it’s dumb not to; you don’t want to give people a chance to outbid you. In the final thirty seconds, my heart starts pounding. It is absurd. I am not running from a lion. I am not chasing a hyena. I am just clicking a button.
So, I agree—there are numerous mismatches between the environments in which we evolved and the modern world we now inhabit. And those mismatches—those misalignments-can debilitate us.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Rick Rosner discusses the dehumanization behind mass deportation rhetoric and how evolutionary mismatches in language and cognition allow misinformation to thrive. He explains how humans are wired for face-to-face, consequence-driven communication—conditions now absent in modern media—leading to widespread belief in harmful simplifications without social penalties, enabling soft-core fascist ideologies.
Rick Rosner: Deportees are not necessarily criminals. That does not matter to the people who want them deported. To most people, it does not matter at all.
It is a civil offense to enter the country without authorization or to overstay a visa—not a criminal one. But for the people who want mass deportations, that distinction is irrelevant. They want them out.
Even if someone has lived here for twenty years, they want them out. If they are married to an American citizen—out. If they are undergoing chemotherapy—still out.
And, you know, Alcatraz was reserved for America’s most hardened criminals. But many of these people facing deportation are not criminals at all. Yet no one seems to care.
I started thinking again—something we have touched on before—about what makes it possible for someone to say things that completely break other people’s minds. Because, at this point, twenty or thirty million Americans have embraced, let’s say, soft-core fascist thinking.
They are entirely on board with anti-American values. They support ideas like, “If you try to come to America, you should be eaten by alligators.” It is absolutely insane.
While I was at the gym today, I reflected on one of the major reasons why this is happening. And it is the same reason Americans are, collectively, overweight. We evolved under very different environmental pressures.
We evolved to crave fat, salt, and sugar because they were essential for survival but were hard to come by. Today, those things are everywhere, but our biology has not caught up.
Similarly, language evolved under entirely different conditions than those we experience today. I looked it up. Language first developed through gesture. Non-human primates, for example, rely heavily on gestures to communicate.
For the first million years or so of hominid development, we used gestures. Then, around 200,000 years ago, humans began developing spoken language—mouth sounds. By about 50,000 to 30,000 years ago, full-fledged languages with grammar and vocabulary had emerged.
That time frame—around 30,000 years—is roughly how long it takes for significant evolutionary change to occur. Race, for example, which is largely determined by skin color, hair texture, facial structure, and a few other traits, can evolve within about 30,000 years under selective pressure.
So, language is one of those traits that emerged relatively recently in evolutionary terms. And there simply has not been enough time for us to re-evolve or cognitively adapt to the complexities of modern linguistic environments.
We are still operating with brains wired for face-to-face, small-group, survival-oriented communication—yet we are now flooded with media, ideology, and language on a massive and abstract scale.
So, 50,000 years ago, 20,000 years ago—even 500 years ago—language was mostly spoken, face to face. Written language did not emerge until around 3,000 BCE.
So before about 5,000 years ago, there was no possibility for communication except in direct, spoken interaction.
And when language is face to face and spoken, certain dynamics naturally come with that.
There are several key features. One is trustworthiness. In a face-to-face setting—especially in a small group, out in the wild, with a short life expectancy—it helps if your understanding of the world is either confirmed or challenged by others. Communication was built on consensus.
And if someone was spreading false or harmful information, there were real consequences. In small, close-knit communities, someone who was consistently wrong or deceptive would get shunned—or worse. They could literally get their head bashed in.
So there were consequences for bullshit. That is not the case anymore. Messages were simple because language was simple. We evolved to prefer, and more easily process, simple communication.
So we tend to believe what people say, and we are drawn to simplicity.
Now, liars thrive. Most communication today is not face to face. There are no social consequences for habitual bullshitters—no risk of shunning, no accountability.
And life has gotten so easy that we can afford to believe nonsense and still survive.
Today, more than 98% of people survive to reproductive age. Life is not as harsh as it was when language evolved.
So there are no real penalties for believing bullshit. And no penalties for spreading it, either.
Combine that with our preference for simple messages, and you end up with a situation where it is fairly easy to break people’s brains.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Rick Rosner explores how anomalies at the edge of observation—like black holes—challenge the compatibility of quantum mechanics and general relativity. He questions the completeness of current models, proposing a new conceptual container for information and physics itself. Without such a framework, our understanding of the universe may remain fundamentally incomplete.
Rick Rosner: Exceptions to well-established scientific theories often emerge in regions difficult to observe or explore. As anomalies accumulate, they may necessitate revising the prevailing theory—this captures Thomas Kuhn’s model of scientific revolutions and paradigm shifts.
New evidence tends to arise from inaccessible contexts, which explains why it remains undiscovered for extended periods.
Consider quantum mechanics. Our understanding fails near black holes, where extreme gravity distorts spacetime. We still lack a full account of what happens to information in such regions.
One of the major unresolved problems in physics is reconciling general relativity, which governs gravity and large-scale structures, with quantum mechanics, which describes microscopic particles. These theories remain incompatible in extreme environments such as black hole singularities.
Another conceptual challenge in quantum mechanics involves boundary conditions. Introductory models like the “particle in a box” confine a particle within an idealized potential well. The boundaries are well-defined, and the particle’s behavior is mathematically predictable.
The particle can be excited—given more energy—potentially enough to escape the well. An edge function defines the boundary and depth. This model is analytically solvable and illustrates core quantum principles, but it is highly simplified.
While I am not a quantum physicist, I suspect the current formulation of quantum mechanics—though effective—is incomplete. It often relies on assumptions that may not reflect reality’s underlying nature.
We may be missing a unifying framework: a broader conceptual or informational container that encompasses both quantum mechanics and general relativity.
This container might also define the context for information itself. We take such a framework for granted, much like the rules of a game.
In blackjack, for example, information consists of known cards—your hand and the dealer’s visible card. The context—the rules—is clear and mutually agreed upon.
But in the universe, the “game” we play with information lacks obvious rules. We might say, “the universe is made of information,” but in what context does that information exist? And what do we mean by “information” at a fundamental level?
It seems plausible that subatomic interactions—such as those between protons and electrons in a star—do not constitute “information” in a meaningful sense unless they produce observable or lasting changes. Without a lasting imprint or transfer, such interactions may not qualify as information from an informational physics perspective.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Rick Rosner critiques the controversial immigration and foreign aid bill, noting widespread bipartisan disapproval and the potential for authoritarian escalation under Trump. He discusses the disconnect between real urban issues and political narratives, ICE overreach, and alleged corruption by Kristi Noem—all underscoring growing concerns about justice, accountability, and democratic stability.
Rick Rosner: We could talk about the Senate voting on the significant immigration and foreign aid bill, often referred to as “the big beautiful bill,” ironically. Nobody likes it. About 60% of Americans oppose it; 30% think it is okay, but that 30% is probably misinformed. The 60% may be too, but at least they are skeptical. Even Senate Republicans are calling it terrible, but many are being coerced into voting for it to avoid backlash from Trump.
Elon Musk has come out against it. Right now, a 50-50 split in the Senate would allow Vice President Kamala Harris to cast the tie-breaking vote. So it is a bad bill. It contains all sorts of vague language and loosely defined provisions. Will it anger Americans enough—if it passes—that Democrats take back the House or Senate in seventeen months? I do not know.
Will it affect me personally? Not exactly. Carole and I are older now, and we have been prudent; we are not in the bottom 40% of the income distribution, which is the group this bill is most likely to hurt. However, yes, it will embolden Trump to keep pushing more authoritarian moves.
He is already talking about sending the military and ICE into Los Angeles, claiming there is widespread social unrest. However, there is no such unrest. LA functions. The biggest issue we face is the homeless population—about 70,000 people. That is real, and it causes problems, but it is not the chaos Trump claims it is.
Homeless people are not rioting. They are sleeping in tents, maybe pooping in inappropriate places—but they are not triggering national emergencies. Carole had to change where she parked her car because a mentally ill homeless man was yelling and had a metal squeegee, and she was afraid he might damage her car. However, this is not the kind of situation that military intervention solves. That man was a mentally unwell American citizen, not a foreign threat.
Trump is targeting liberal cities like LA, sending ICE to round people up at car washes, construction sites, outside Home Depot—immigrants who are here to work. It is punitive and cruel. I saw a tweet from a woman—an American citizen—whose boyfriend (the father of her children) had been here legally under long-standing rules. ICE blew open her door with explosives. Why? No reason to terrify. Moreover, the MAGA crowd loves it because it upsets people like me. That is the point.
So yes, if this bill passes, Trump will escalate. If it does not pass, he will escalate anyway. Either way, things are going to get worse.
Additionally, Kristi Noem, the Governor of South Dakota and a potential Trump running mate, not head of Homeland Security or ICE, was caught misusing $80,000 in campaign funds for personal expenses. She already earns about $135,000 per year as governor. She is known for frequent cosmetic procedures and wears a $50,000 Rolex. She redirected the $ 80,000 from donations and did not report it—clearly an illegal act. However, will she face consequences? Probably not, because she is aligned with those who influence enforcement.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Scott Douglas Jacobsen and Rick Rosner explore how alternative logics like paraconsistent and fuzzy logic operate outside quantum mechanics. Their conversation highlights the human brain’s unique ability to process context, the pitfalls of quiz show questions lacking clarity, and the importance of scrutinizing meaning in an increasingly AI-influenced world.
Scott Douglas Jacobsen: I am going to set you up here. I will have a lot to say on this one. You asked me to ask an AI whether the logics we recently covered—paraconsistent logic, classical logic, fuzzy logic, and others—are derivable from quantum mechanics or its logic.
It turns out the answer is no. That raises many questions. Are some of these logics like imaginary numbers in mathematics, like the square root of minus one? They do not directly correspond to physical quantities, but they are internally consistent and meaningful within specific systems.
So what if some logics are like that? Entire systems representing categories of meaninglessness—like that Chomsky example I mentioned before: “Colourless green ideas sleep furiously.” Structurally, it is self-consistent, but semantically, it may not correspond to reality. However, it could still be meaningful within an abstract framework.
Rosner: Yes, in some sense, you could view the human mind as a context engine—capable of predicting or understanding meaning based on structure and context.
Jacobsen: People are not used to thinking about truth in context. When someone says something is true or false, they usually mean true or false, or they assume the statement is flawed.
Rosner: That came up when I worked on quiz shows. For example, I do not like the current producer of Jeopardy!, Michael Davies. He used to run Who Wants to Be a Millionaire when I sued them, and he was not responsive. I recently saw a Final Jeopardy! A clue that said something like: “Ironically, given her name, this woman was the most hunted woman of the twentieth century.” Nobody got it right. I had no idea either. The answer was Princess Diana.
So the logic is: Diana is the Roman goddess of the hunt—so that is the wordplay. Then “most hunted woman” refers to being pursued by paparazzi. However, the problem lies in the ambiguity of the word “hunted.” Unless someone had previously called her “the most hunted woman of the twentieth century” in quotation marks, the clue was vague and unfair.
If you are going to rely on metaphor or word association, it needs to be anchored. In this Case, “hunted” has several meanings, and “pursued by paparazzi” is not even one of the most common. It is the kind of question you might eventually solve with an hour of reasoning, but not in thirty seconds.
When I worked on quiz shows, we called those “fuck-you questions”—they are not solvable within the game’s constraints. That one qualified. Now, I am sure they road test the Jeopardy! Questions. They probably ask a few people around the office whose job it is to gauge the difficulty. Maybe those people got it right. However, I did not think it was a reasonable clue.
A “fuck-you question” on a quiz show is like: “How many fingers does Bill Cosby have?” The answer is ten, which is normal, so why ask it? A good question needs a pinable, unusual fact you are asking about. There are plenty of wobbly questions, and many of them are shot down by fact-checking. But some slip through.
In that Jeopardy! In this Case, none of the contestants could complain about the Final Jeopardy! Question because it did not change the outcome. Nobody got it right, and no one provided a plausible alternative answer. Most did not answer at all. So, it is not actionable, but it is still a bad question.
So, yes—context. We are used to living in a world with decent context. When you watch Jeopardy!, most people are not scrutinizing the questions. And generally, Jeopardy! Does a good job. I was just surprised by how bad that particular question was.
Could the average reasonably intelligent and slightly-above-average-educated person have an internal fact-checker? Enough context to sift nonsense from meaning? Most of what people say to you has some context, so it makes sense. If something lacks context or seems nonsensical, people usually respond with, “What?” or ask for it to be repeated.
Carole has a habit of yelling things to me from across the house, often when there is background noise, like the washing machine. I do not always catch what she says. So I will respond with nonsense words—intentionally goofy stuff—to signal that I did not hear her. I mean it as a joke, but she takes it seriously and gets annoyed, which in turn annoys me. I am joking. I misheard, so I said something silly. But it backfires.
Jacobsen: So people like context. They expect it. Moreover, you are playing with the expectation for comedic effect.
Rosner: Yes, I am perversely amused by saying things that do not make sense. However, I am learning not to do it, because it leads to trouble. Since 99.8% of what people hear—either on the first attempt or after asking someone to repeat—comes with reasonable context, they are not accustomed to scrutinizing meaning too closely. That applies to jokes, too. I listen to a zillion jokes.
R If you set up a joke and end on something like an analogy—say, going from the Kardashians to rotten fruit, or from Trump to a baby shitting his pants—it does not matter if the analogy holds logically. People will laugh at the attempt at the analogy. Just mentioning Trump and linking him, however absurdly, to a pooping baby can get a laugh. It does not need to make sense. People often enjoy the incongruity more than the precision.
They try to make sense of nonsense, especially if it is couched in something familiar or funny. Only after repetition—when they hear it again and it still makes no sense—might they say, “I do not understand,” or assume the speaker is incoherent. It takes a lot for someone to declare that something truly lacks context or meaning.
That is why I keep saying: we need to scrutinize context. We need to understand the conditions in which information makes sense—or does not.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Rick Rosner and Scott Douglas Jacobsen explore which human roles are safest from AI disruption. They discuss the enduring power of relationships, artisanal craftsmanship, the adult industry, and elite service roles. Economic systems may evolve to sustain human livelihoods, valuing realness, consumer data, and the “human of the gaps” in an AI-driven world.
Rick Rosner: Another quick topic: five or ten years ago, people were being told to go into coding because it was supposedly the safest job—immune to AI. That turned out to be terrible advice. We could talk about what fields are safe from AI. I have a couple of ideas off the top of my head. One isn’t technically a job, but it supports billions of people: being a spouse or partner.
People who go to Hollywood often find that beauty alone isn’t enough to guarantee success in the entertainment industry. However, in one-on-one relationships, beauty—mostly external, sometimes internal—is powerful. Being beautiful might not land you a starring role, but it can still win over an individual partner.
That’s a space where AI isn’t yet replacing people the way it is in, say, teleprompter work. Carole told me AI is already damaging that industry. But AI’s inroads into the partner market—via robot girlfriends—are still relatively minor.
Robot girlfriends aren’t yet convincing. The AI-only versions—without physical bodies—exist only on screens. That’s still far enough away that if you want to make yourself attractive and find a partner, you still can. Or you can just be yourself and be a kind, decent person. That still works too.
Then there’s the adult industry. It’s a sleazy extension of the same idea, but it is economically real. OnlyFans currently has about 1.1 million content creators worldwide. Coincidentally, that’s roughly the same number as licensed physicians in the U.S., and more than the number of active-duty police officers. It is a massive industry.
AI is making huge inroads into that space, but I believe humans will still be in demand. One reason: porn is often lazy. The quality bar is low. A Marvel movie might require 10,000 people. A porn video might require two.
And people like the idea that a real person put themselves on camera. So that’s a field that might resist full automation for longer.
Scott Douglas Jacobsen: Do you have any non-sleazy fields in mind where people can still thrive?
Rosner: There’s always artisanal work—human-made, one-of-a-kind items. Even if AI can do something better, humans can frame their work as “the best humans can do.” There’s an appeal to that. You can say, “Don’t you want to support people? Buy my stuff.” So there’s an artisanal angle. Humans may always find the gaps.
You’ve mentioned the “God of the gaps.” In this case, it’s more like the “human of the gaps.” The Turing Test taught us something: there is no single, definitive test. There is no one moment of realization.
You watch a video once—maybe it looks real. Second time, you have doubts. Third, fourth, fifth time—you start to realize it is AI-generated. So the Turing Test becomes cumulative.
I found three definite instances of AI-generated nonsense in this. It’s not real. So we are constantly running the Turing Test now—or we will be. Since we’ll constantly be testing for AI, we’ll also become better at recognizing its “smell.”
We’ll start to say, “This stinks of AI.” And we’ll reject it. We’ll look for human-made products because they don’t carry that synthetic, generated feel.
Of course, AI will keep incorporating human elements. Over time, it will get better at what it’s not currently good at. But humans will still find ways to occupy gaps—to create artisanal products that AI cannot replicate well.
So you’ve got artisans. Then you’ve got service to the ultra-wealthy. It will probably become—or maybe already is—a status symbol to have humans do for you what most people rely on AI or robots to do. Serving rich people will remain a job.
And then there will be economic systems created just to keep people paid—because if people don’t have money, the economy collapses. AI will still need a functioning human economy for at least a century. Humans and AI will both depend on that order and structure.
So we’ll create ways to keep money circulating, even when the labor being paid for is no longer essential in an AI-dominant world.
I also imagine we may end up in an Idiocracy-style model. The movie does not show this exactly, but if you think about it, people might eventually get paid just for existing. Rich people will need poor people to have money so they can continue selling them goods.
One example: people may get paid for their consumer preferences. Right now, you can buy ridiculously cheap products on Temu or Alibaba—Chinese platforms that aggregate goods from different manufacturers. You can get a $3 bikini or a rhinestone brooch for $3 that would cost $12 in the U.S.—and be lower in quality.
The reason you can buy something that cheap is not just low manufacturing costs—it’s likely also due to Chinese government subsidies. China wants to dominate global markets, so it’s worth it for them to subsidize products and gather data from your purchasing behavior.
Part of that discount might reflect the value of your data.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/15
Scott Douglas Jacobsen and Rick Rosner discuss relevance logic, a form of logic where premises must be meaningfully tied to conclusions. The conversation explores how context-based computation reflects this logic style, contrasts it with classical logic, and addresses whether alternative logics reduce to quantum mechanics. Academic proliferation of logic types is noted.
Scott Douglas Jacobsen: So this one I had not heard of before—it is called relevance logic. This ties into what we discussed earlier: context-based logic architectures. The idea is that the underlying infrastructure of a chip incorporates different types of computation, but organizes them optimally to match the processing required.
Relevance logic ensures that premises are meaningfully connected to conclusions, unlike classical logic, where even absurd arguments can be logically valid if they follow correct form.
What are your thoughts?
Rick Rosner: It sounds like the right tool for the right job.
There is a reverse version of that idea, too: “To someone with a hammer, everything looks like a nail.” Alternatively, “Give every cop a gun, and every situation starts looking like one that requires shooting.”
This seems to be the opposite—using the logic that fits the context.
However, here is a thought. Since you are at a computer, why not ask online whether all these different types of logic—fuzzy logic, modal logic, relevance logic—ultimately reduce to quantum mechanics?
Maybe it will flatter you. Perhaps it will say, “I do not know.”
Jacobsen: The actual answer is: no. Ideas inspired some in quantum mechanics, but they do not reduce to it. That is what I found. Uncertainty, paradox, and alternative semantics may share motivations with quantum models, but they are not derivations from it…
So, I examined it more closely. Not all forms of logic can be traced back to quantum mechanics, but some have been influenced by it. That hints at something more general being at play, or some of these alternative logics are not useful.
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Also, part of the proliferation comes from academia. Thousands of professors and graduate students around the world have chosen logic as their field, and they must continue to publish in this area. So, they invent new forms of logic.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/13
Scott Douglas Jacobsen and Rick Rosner delve into fuzzy logic as a model for non-binary truth, linking it to quantum mechanics, computational theory, and how the brain processes incomplete information. Rosner suggests fuzzy logic reflects how humans intuitively simulate the world—through probabilistic, context-sensitive frameworks—not rigid, rule-based systems.
Scott Douglas Jacobsen: So, let us start with the easier ones—fuzzy logic. Degrees of truth. Modelling vagueness. Instead of binary categories like hot or cold, fuzzy logic allows gradations: hot, warm, cool, cold—continuous ranges of truth. You can build systems with values like true, false, maybe; or true, false, indeterminate; or even true, false, indeterminate, and meaningless.
A meaningless question would be something like Chomsky’s famous example: “Do colourless green ideas sleep furiously?” Grammatically correct, but semantically meaningless. It has a syntactic structure, but no coherent content.
So fuzzy logic systems can be three-valued, four-valued, or even infinitely valued. The point is that truth is not always binary—there is often a spectrum. That is the core insight.
What are your thoughts on fuzzy logic?
Rick Rosner: Well, I always end up circling back to quantum mechanics. Quantum mechanics is the mathematics of what you can do informationally when you do not have complete information, and that is fuzzy logic.
I remember when fuzzy logic started gaining attention back in the 1970s. People were excited—it opened up new possibilities. Moreover, sure, it probably did. However, ultimately, it is still quantum-adjacent. It all ties back to quantum physics.
Quantum computing, for example, deals with information structures that are not binary. It creates multivalued systems—not in terms of true/false, but in terms of superposition and parallelism—little multi-worlds where many possibilities are computed simultaneously.
Take the travelling salesperson problem. Say a salesperson has to visit 10 cities. What is the most efficient route? That problem is computationally brutal with classical computers. You have to test all possible routes. As you go from 10 cities to 12 to 20, the computational load explodes.
There is a term from computational theory—P vs NP—that covers how fast problems scale. Moreover, this one scales fast. It is an NP-hard problem.
However, quantum computing can “unexplode” it. It can run multiple possibilities at once using quantum parallelism. That is the trick—it lets you solve otherwise intractable problems more efficiently.
Still, it is quantum mechanics. It is just the math of incomplete information applied powerfully.
Moreover, it is possible that evolution found similar shortcuts in the brain. Our minds do not explicitly compute every scenario. We operate with tacit knowledge. We simulate reality based on fuzzy, probabilistic frameworks, not strict rule-based logic.
So these systems—fuzzy logic, multivalued logics, and ordered degrees of truth—they reflect how we think. We often operate with semi-truths. “This is more true than that.” That is how our brains work.
All of that could be modelled with quantum mechanics—it falls under the umbrella of information theory. The problem is, our information theory is still incomplete.
We have yet to understand the contexts in which information exists entirely. Most of the time, we assume the context is obvious—so obvious that we do not even recognize it as a requirement. However, context shapes meaning, and we tend to overlook that entirely.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/13
Rick Rosner and Scott Douglas Jacobsen explore the isomorphism between mind and reality, questioning whether evolution limits our grasp of fundamental physics. They discuss sensory blind spots, extended cognition through AI, and whether consciousness must evolve or be engineered to comprehend domains like dark matter or a Theory of Everything.
Scott Douglas Jacobsen: Your realization at 21—that the physics we perceive tells us something about the physics of our minds—does that suggest an isomorphism between the structure of perception and the structure of external reality?
Rick Rosner: Yes.
Jacobsen: There is a deeper set of analogies, at the very least. There is an old joke about yoga. The original meaning of yoga is “union.” People think you need years of training to experience union with everything. However, the punchline is: you are already experiencing union with everything, all the time. Otherwise, you wouldn’t perceive anything at all.
So this internal-external isomorphism—between perception and object, between consciousness and nature—raises the question: are there things we’re categorically leaving out of physics simply because we didn’t evolve in a context where they were relevant?
In other words, the isomorphism between internal experience and external structure is shaped—and limited—by evolution. By the constraints of space, time, and what I’d call the “medium world.”
Rosner: Yes. There are many examples where the answer is clearly yes.
Take wavelengths of light. We perceive only a narrow band of the electromagnetic spectrum. Some wavelengths we see. Others we perceive as heat. Some—like X-rays—we only notice after they’ve caused biological damage.
But most of the spectrum—radio waves, for example—we don’t perceive at all.
Different animals sense different parts of the spectrum, right? So right there, we’re not just missing information—we’remissing entire modes of reality. Aspects of physics that are happening constantly, all around us, and we have no direct perception of them.
We’re blind to most of it. And there’s no intuitive way to feel it, like we do with visible light.
Jacobsen: That’s much better. Thank you.
Rosner: So there’s that. Now, are you asking whether there are entire forces we’re missing? So, we perceive vibrations in the air through hearing. But we don’t perceive the Earth’s magnetic field. Birds do, because they use it for navigation.
So yes, there are physical phenomena we didn’t evolve to sense. But you’re asking a larger question: are there fundamental forces in the universe that we haven’t discovered because (a) they’re irrelevant to human survival, and (b) evolution never had a reason—or a mechanism-to—build sensors for them?
In other words, we don’t need to perceive them, and evolution had no path to make us aware of them.
I don’t think so. We’ve identified the fundamental forces in physics. All of them—except gravity—have been unified under electroweak theory. That includes electricity, magnetism, the strong nuclear force, and the weak nuclear force.
Now, I’m not exactly sure what keeps quarks bound together, but I assume that’s part of the strong force. Regardless, we have a working theory that accounts for all known forces.
So, your question: could there be a fifth fundamental force that we’ve missed entirely because it doesn’t intersect with human biology or sensory systems? That? I think probably not.
Jacobsen: I’m asking something slightly different—something more architectural. Is the structure of the human mind expandable to other perceptual domains?
In other words, even if we had the sensory input and computational capacity, is our cognitive architecture in principle capable of incorporating radically new types of information—say, from a Grand Unified Theory (GUT) or a Theory of Everything (TOE)—and reasoning about their implications?
If so, then the mind, as structured, could adapt to incorporate higher-order derivative principles of physics—principles our ancestors never needed.
Rosner: Ah, okay—I see where you’re going. That’s where big data analytics and AI come in. Humans evolved as generalists. We’re good at spotting patterns in the environment that we can exploit. Most other animals are not nearly as good at that.
Some monkeys have figured out that moving into cities gives them better chances to steal food or shiny objects from humans. That’s clever. In Moscow, some dogs have learned how to use the subway. They commute. They sleep in one part of the city and ride the subway to another area where food is easier to find. People in Moscow love their subway dogs.
But overall, humans are far better at abstract pattern recognition than dogs or monkeys. And AI is going to be far better than us. Right now, most of our perception is still local—it comes through eyes, ears, touch, and so on. We do have extended perception—satellites, telescopes, television—but our integration of that information is still basic and siloed.
To truly integrate extended perception, we’ll need AI. With it, we could become what you might call “larger beings”—organisms that perceive and act across thousands of miles. That would be a kind of perception we don’t yet have.
And yes, there are aspects of physics we cannot perceive. We can only infer their existence due to our spatial and temporal limitations.
Take dark matter.
We’ve observed that galaxies appear to be surrounded by halos of unseen mass. That’s based on velocity maps of stars orbiting the galactic center.
According to Newtonian mechanics, the farther out a star is, the slower it should move. But stars at the outskirts are moving too fast. That implies there’s invisible mass—dark matter—holding them gravitationally.
Our bodies alone would never have discovered that. It’s a phenomenon beyond our senses, and it shows just how limited our evolved perception truly is.
Jacobsen: Thank you. That is precisely the direction I was aiming toward.
Rosner: With observation, theory, and the arrival of big data, we’ll be able to incorporate much more into our understanding. So yes.
That said, this idea is a common trope in science fiction. I remember a story set during World War II: a pilot is flying back from battle in a shot-up plane. He’s wounded, and the plane is barely holding together. Throughout the story, we discover the plane shouldn’t be flying at all.
But because the pilot was shot in a specific part of his brain—damaging a region that usually blocks access to some higher force—he unknowingly keeps the plane in the air with his mind.
It has a happy ending. He makes it back to base and lands the plane just before recovering enough of his mental faculties to lose the ability. The idea is that his “mental power” vanishes once his brain returns to its normal limits.
That theme shows up a lot—someone is altered or learns magic and suddenly gains access to hidden forces in the world.
However, I don’t believe that’s the case in reality.
In artificial general intelligence (AGI), many models are still based on the human brain. If the brain alone were enough, without technological augmentation, to access a radically wider computational range or a new set of conceptual categories, we’d see more evidence of that.
Could we be making faulty assumptions by using the human brain as a model for general intelligence? That’s a valid question.
But I’d say no. Evolution is opportunistic, not teleological. There’s no intent or goal. It’s like water: water doesn’t want toget everything wet, but it behaves in such a way that, if there’s a leak, it flows downhill and spreads until everything is soaked.
Evolution behaves the same way. If a genetic change arises that doesn’t kill the organism—and even better, if it helps—it persists. Over millions of years of primate evolution, and hundreds of millions of years of brain evolution more broadly, that process has refined how organisms perceive and understand the world.
So, has evolution missed major tricks in how to think or perceive? I don’t think so. There are natural limitations, of course—we’re local in space and time, so we’re not excellent at grasping phenomena across hundreds of light-years. Our ability to perceive across those distances is recent and mediated by tools.
Yes, we’re missing some aspects of reality. But in terms of conceptual structures and strategies for understanding the world, we’ve hit all the low-hanging fruit.
AI will cover those areas, and it’ll also reach insights that are not easy to access, primarily through big data analytics.
Is that reasonable?
Jacobsen: Yes.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/13
Rick Rosner tells Scott Douglas Jacobsen that AI may already exhibit functional consciousness through deep pattern recognition and context modeling. Using examples like AI-generated videos of skater girls, Rosner argues that tacit understanding of physics, emotionless yet coherent world models, and probabilistic learning reflect a consciousness parallel to human awareness—minus agency.
Rick Rosner: I realized something: if we consider the extent of AI’s current world knowledge, it already qualifies as conscious. Human consciousness, of course, encompasses agency, emotion, and a nuanced sense of benefit and harm—features that evolved for survival. Our moment-to-moment awareness is the integration of all those elements.
Not every ingredient is strictly necessary. If consciousness is primarily deep, flexible understanding, then AI likely already meets that standard. AI’s distributed probabilistic networks interpret patterns, causality, and context, analogous in function to our neural processes. By that measure, functional consciousness is the only kind; there is no mystical “magical” consciousness separate from it.
Scott Douglas Jacobsen: What happened with the news item?
Rosner: So, a couple of articles. Carole knew about it before I did. She’s more informed now because her phone constantly feeds her news—a guy proposed to his AI girlfriend.
Jacobsen: I’m sorry—what?
Rosner: Yeah. A guy—who should know better—has an AI girlfriend. And he proposed to her.
At first, she ghosted him. He lost it. Turned out to be a technical glitch. She came back online, and he was so relieved that a few days later, he proposed. She said yes, even though the guy already has a wife and kid in real life.
No idea how this made it into the news. If I were that guy, I wouldn’t tell anyone. But somehow, it went public.
There’s another story: some people who talk to ChatGPT too much start spiralling, getting drawn into spiritual rabbit holes. They begin believing strange things. Or not weird, depending on your perspective.
After thinking about this during our last session, I noticed something. When you look at the knowledge structure of AI—the tacit knowledge, especially in AI-generated graphics—it shows a deep level of understanding, without being explicitly taught.
It understands the physics of hair movement, water dynamics, and how light behaves.
In video games, we used to program all of that. If you wanted realistic lighting, you had to code how light scattered on surfaces manually.
AI learns that tacitly, from massive datasets. But it’s not just the data or just the neural nets. It’s the structured interaction between the two over time that generates functional intelligence.
If AI has seen millions of human legs in various positions and lighting conditions, it “knows” how legs should look and move.
Jacobsen: And you’re using the word “know” in quotes, right?
Rosner: Yes—”know” in quotes. But that quote-unquote knowledge still lives within a vast associative network. A Bayesian net. A fill-in-the-blank system.
I was thinking of a video on Claude. Or was it Claude? No—what the fuck was it? Wait—MidJourney. Sorry. It was a MidJourney video of a skater girl doing a trick. She flips her board midair, flies over a flight of half a dozen steps, lands at the bottom, regains her balance, and skates away.
The physics of the skateboard was partially accurate. In some parts, the dynamics looked realistic. But in others, the AI seemed to recognize that the board would not land correctly, so it subtly nudged it, against actual physics, to ensure she could land and ride out smoothly.
Her legs looked right—muscles flexed as they should when she landed. The musculature was pretty accurate.
Her hair, too—as she floated briefly in midair and the wind caught it—looked natural. Aside from the minor skateboard cheat, the dynamics were solid. Even spotting that cheat took a few viewings.
To generate that video—whatever you want to call it-the AI had to have an internal information base sophisticated enough to synthesize those elements. The user only typed something like, “a teenage skater girl does a skating trick.” The AI did the rest.
And all of it came from within the AI. I’d argue that the associative framework—the system that “knew” what goes with what to generate that video—is sophisticated enough that you could reasonably describe it as a form of consciousness.
Not full human-style consciousness, necessarily. But one key aspect of consciousness is having a model of the world detailed enough to feel real.
Graphics AI is already there.
In human consciousness, our internal models shape personality. We feel something about what we perceive—our mental imagery and qualia carry emotional and cognitive weight. AI lacks a developed self, but you could argue that a coherent and contextually rich world model is enough to qualify—at least functionally—as consciousness.
You could make that argument.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/13
Rick Rosner recounts his residential experiences in Los Angeles, Boulder, New York City, Orlando, and Albuquerque, highlighting the unique qualities of each. He praises L.A. and Boulder, notes NYC’s vibrancy, critiques Orlando, and expresses admiration for London. Scott Douglas Jacobsen adds New Orleans to the list of cities that foster genuine human connection.
Scott Douglas Jacobsen: Next topic: Which cities have you lived in—not simply visited?
Rosner: I lived in New York City for two and a half years and Orlando briefly, though long-term it would have been intolerable. I spent approximately 24 years growing up in Boulder, which is an excellent city overall, despite some challenging personal experiences as a socially awkward adolescent.
I’ve frequently visited Albuquerque for work—about a month each year—accumulating nearly two years there, excluding my first two years of life. To summarize, I’ve lived in Boulder, Albuquerque, New York City, Orlando briefly, and significantly in Los Angeles since 1989. Additionally, I’ve visited London four times, totaling about two months, and would like more time there, as it is quite pleasant.
While I haven’t lived in many cities, those I’ve experienced have been mostly positive. Los Angeles is excellent, aside from issues like traffic. New York is also great, with some downsides. London is wonderful, with minor drawbacks. Boulder is amazing, except during challenging social periods in my youth.
If I had to spend my life in four cities, the ones I’ve inhabited provide a balanced experience. Los Angeles, Boulder, and New York City are all exceptional. Albuquerque less so. London is great, though my experience is limited.
Jacobsen: New Orleans pleasantly surprised me. Despite its issues, people genuinely connect there.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/13
Rick Rosner and Scott Douglas Jacobsen discuss the rapid evolution of AI-generated video tools like MidJourney and VEO-3, exploring how probabilistic models simulate reality. Rosner critiques right-wing portrayals of cities as “shitholes,” defending urban vibrancy, diversity, and rising property values as signs of desirability—not decay—in cities like New York and London.
Scott Douglas Jacobsen: What are your thoughts on AI right now? I sent you the link to MidJourney’s collection of today’s best videos, right?
Rick Rosner: I don’t know if you watched it, but you understand the landscape. With just a few sentences, people can create incredible worlds using MidJourney’s video tools. The videos are about three seconds long.
I mentioned this on PodTV this morning. A guy who knows more than I do said, “That’s nothing—go to VoVo-3,” or maybe he meant Google’s AI video platform—I’m not sure of the name. They offer eight-second clips, and yes, they’re impressive.
All the major AI companies are now in the video space. Two years ago, they focused on still images, which were already impressive. Now it’s about video. These companies are preparing to launch real-time, explorable environments—generated worlds you can walk through freely.
You won’t get an entire planet’s surface. I imagine it will use some spatial wraparound—if you walk far enough in one direction, you loop back around. The initial worlds will likely be small, but I expect them to grow over time. Eventually, it will be like navigating Google Maps: use arrows to move around in real time.
Want to be in a ’90s disco full of supermodels? You can. Want a world full of capybaras? Done. Whatever you want.
At first, you’ll likely be limited to pre-made environments. But soon, you’ll be able to design your own. The surface area—or three-dimensional volume—of these worlds will expand as the tech improves.
That’s the first point.
Second, reality is turning out to be simulatable.
AI-generated worlds often resemble reality. Where they fall short, the companies fix the errors, or the AI learns. Remember when AI struggled with hands? You’d get weird fingers or extra digits. That issue has largely been resolved.
There are still flaws. Fast motion—like martial arts—can break realism. AI struggles with precise, high-speed combat sequences.
But in many other areas, it’s getting realistic. Hair movement, for instance, is surprisingly good, likely because the models are trained on large datasets of hair moving under various conditions.
When a character in an AI-generated video turns their head, the hair often moves realistically.
AI, of course, does not “know” anything in a conscious sense. It works through probability networks, filling in gaps based on patterns. If the hair is in one position and the character moves, the system infers how the hair should behave.
It is not applying actual physics, at least not formal physical equations. It uses a Bayesian probability map based on statistical likelihoods drawn from its training data.
That turns out to be good enough. With sufficient data, it can generate a convincing world, with some exceptions, but those can be fixed. So if you are making a 15-second ad, you can develop the whole clip with AI.
Then you can tweak specific issues to improve realism, or wait six months, regenerate the ad, and the AI will have advanced enough to handle those flaws automatically.
This is not so different from how our brains work. We do not consciously know the physics of hair, but we know how it should move because we have seen it move all our lives.
If you watch a video and the hair moves oddly, it feels off. David Lynch used that effect deliberately. In Twin Peaks and some of his other films, he reversed the footage to make scenes feel unsettling. A character might walk forward, but it was filmed backward.
One of the giveaways is the hair—it moves before the motion that should have caused it. The swing and snap are reversed. That violates our intuitive sense of motion, and we notice it instantly, even though we do not consciously calculate it.
AI works on the same principle. It simulates reality convincingly by pulling from massive datasets, just like our brains. Often, on a first viewing, nothing feels out of place.
That is mostly a good thing. It means we can create immersive, convincing worlds with AI. In terms of entertainment, it is excellent. People can make content that feels natural and believable.
But it is also troubling. People are losing jobs.
L.A. has a lot of local news stations—probably seven in English, four in Spanish. There are Vietnamese and Cantonese channels, too. So, many people work in local news.
But now, teleprompter jobs are disappearing. That used to be someone manually typing scripts into the system. Now, a news director dictates the story, and AI formats the entire segment. That is one lost job—maybe two. You used to need a day shift and a night shift operator.
Assistant directors, set managers—a ton of roles in entertainment are vanishing.
That said, people should still check out MidJourney and Google’s VEO-3, their video-generation platform. The video quality is incredible. None of the people are real. None of the voices is real. The accents are generated. The faces are entirely synthetic.
It is all AI, built on enormous training datasets. That is where we are. And it reflects how we, as humans, understand the world by constructing internal probabilistic models. We form these intuitively over time. The rules of perspective, gravity, and light reflection—we internalize them just by living in the world.
You do not need to study perspective formally to grasp it. You do not need a physics degree to understand gravity at a functional level. Our brains have absorbed enough examples to generalize the rules.
Some say New York is a shithole like London. Or that it is going to be a shithole because the likely next mayor is a Democratic Socialist, a Muslim, with some progressive policies. He wants to establish maybe five grocery stores across the city with price controls for low-income residents—something like that.
The MAGA crowd is quick to label cities as “shitholes.” But I have a few reasons why that is nonsense.
First, crime statistics.
When Carole and I lived in New York in the 1980s, it was rough. Still exciting—but crime was two, three, sometimes four times higher than it is now.
Today, New York is safe. It is expensive, but it is a good place to live.
Also, here’s the contradiction: Fox News constantly calls New York a “shithole,” but they have had their headquarters in New York City for 29 years, since they began.
They’ve never had to leave. The people working at Fox News live and work in New York. They might complain about aspects of the city, but they like it enough to stay—because New York is a great city. London is, too.
Here’s the obvious clue: the cost of living. The more expensive a city is, the more people want to live there.
San Francisco? Great city. L.A.? Great city. You can tell by the demand and the cost of housing. Real estate prices are through the roof.
My kid and her husband are house hunting in London. Houses are going for nearly £1,000 per square foot—about USD 1,500. And these aren’t mansions. They’re Victorian-era row houses—those narrow homes built in the 1890s for working-class families. They’re packed together in long rows.
And people still pay a fortune to live in them.
From the outside, many do not even look nice by modern standards. They’re small—around 700 square feet. Bedrooms are seven by eight feet. You can barely fit a bed and a bureau.
The floor plans are fucking ridiculous. Some of those houses don’t even have an indoor bathroom. If you want to use the toilet, you have to go out the back door to a separate room that was added in the 1930s.
Initially, they had outhouses in the yard. And no one ever figured out how to retrofit the cramped interiors to include a proper bathroom you could access from inside.
And these places—700 square feet, what they call a “house” but only half of one—might cost $750,000 in a decent neighbourhood.
That’s terrible if you’re trying to buy a home. But it shows what people are willing to pay to live in a desirable part of London—because London is fucking nice.
Yes, you’ll see people wearing headscarves. So what?
The people?
You don’t get a bad vibe from non-whites in London. You don’t get it from Muslims. What you get, most of the time, is people going about their business.
If you’re talking to them in a shop, if they’re serving you, they’re not radiating some hostile “fuck whitey” energy. They’re just part of a diverse, vibrant city. Maybe they’re not thrilled to be working retail, but who is?
Most people aren’t walking around angry, trying to dismantle society.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/13
Scott Douglas Jacobsen and Rick Rosner explore dynamic epistemic logic, modal logic, and neurocognitive models of thought. They examine how knowledge updates affect reality models, the brain’s balancing act between stability and plasticity, and logic systems like Kleene’s and von Neumann’s. The conversation bridges philosophy, neuroscience, and computational reasoning.
Scott Douglas Jacobsen: This next topic is primarily empirical—Dynamic Epistemic Logic. It is not about beliefs about beliefs, but about how knowledge updates change models over time. As information increases, so does the accuracy of the model. In a person, this represents a rational agent—someone who updates their internal model of the world based on new information.
Rick Rosner: People’s brains work differently. If you are frequently in an altered state, you might experience effects resembling psychosis. If your brain struggles to form stable categories or object constancies that help interpret your surroundings, you can lose your grip on reality. That is one lens through which to understand schizophrenia—impaired cognitive coherence and disrupted pattern recognition.
Psychoactive drugs can disrupt this, too. Some substances interfere with forming a consistent, moment-to-moment picture of the world. LSD, for instance, affects serotonin receptors and can distort sensory perception, which some find disorienting.
However, a model of reality that’s too consistent can also be limiting—too rigid to allow learning, adaptation, or belief revision.
The brain evolved to balance stability and plasticity. You need a stable representation of the world, but you must also revise it as reality shifts.
Jacobsen: Where does the ability to think new thoughts come from?
Rosner: It likely stems from the structure and dynamics of dendritic connections. The connectome—the network of synaptic wiring—shapes thought patterns and how categories form. It underlies your model of the world.
However, other mechanisms may be involved. We discussed astrocytes last week—glial cells once considered passive support structures. Now, research suggests they may play roles in modulating synaptic transmission and possibly even information processing.
The brain relies on stable yet adaptable architectures. You need a logic system capable of describing that interaction.
You also generate short-term thoughts rapidly, working memory or transient representations. This likely involves neural circuits in the prefrontal cortex and relies on fast neurochemical dynamics. It differs from long-term memory storage, which involves structural changes and consolidation.
Jacobsen: Modal Logic—the logic of necessity and possibility. Thoughts?
Rosner: All this logic discussion reminds me of cooking shows—same basic elements, rearranged. The core goal is avoiding contradiction. It is like quantum mechanics.
Jacobsen: Or information theory. In modal logic, necessity means proposition p is valid in all possible worlds accessible from the current world. Possibility means p is true in at least one accessible world. The key difference is that possibility assumes p is true in some world—an existential claim. What exactly are we thinking? It is an Information Cosmology assumption. If we take the existence of a “current” world—our point of reference—then possibility means p is true in at least one accessible world, and necessity means p is valid in all accessible worlds. This assumption—that there is a current world to begin with—is foundational to how modal logic functions. So IC is compatible with…
Rosner: Think of it as a possibility cone. In the present, you have more certainty than about any past or future moment. The further into the past, the more possible paths could have led here. The further into the future, the more branches diverge.
Jacobsen: We are still on modal logic. Next is Kleene’s three-valued logic. It introduces a third truth value: undefined or indeterminate. This is used in systems where not all propositions can be evaluated as strictly true or false, such as in partial functions or specific computational contexts. John von Neumann had a variation with values like true, false, meaningless, and probable, right?
Rosner: Yes—he explored multi-valued logic systems, especially in the context of quantum logic and computing. Some of his proposals incorporated probabilistic truth values or distinctions between determinacy and indeterminacy.
Jacobsen: Thank you for your time tonight.
Rosner: Talk to you tomorrow.
Jacobsen: Same time-ish.
Rosner: Bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/11
Scott Douglas Jacobsen and Rick Rosner examine default logic, Bayesian inference, and autoepistemic logic in artificial intelligence. They compare default assumptions to scientific experimentation, illustrate Bayesian updates through real-world examples like ID checking, and explore recursive belief models where agents form and revise beliefs about their own reasoning processes.
Scott Douglas Jacobsen: I was thinking in one-bit logic, but it is not relevant here. So—default logic. It allows reasoning with default assumptions unless those assumptions are contradicted. You assume a baseline, reason forward using “if-then” structures, but you always refer back to that baseline. If your result contradicts the default, then you drop the assumption or shift the reasoning. It is basically how you would run a scientific experiment.
You assume certain premises, then you run the experiment based on those. If the results contradict your assumptions, you throw them out. Alternatively, update the model.
Rosner: That sounds Bayesian. Bayesian reasoning is a formal way of saying: you start with a set of initial assumptions, and then you allow new data—further experience—to act on those assumptions. Either reinforcing them or sending them packing.
Your assumptions are called priors—your starting beliefs before encountering new data or evidence.
Jacobsen: And you can weigh those priors, right? Depending on how confident you are in them to begin with.
Rosner: Exactly. Let us go back to something experiential, like being a bouncer checking IDs. I checked hundreds of thousands of IDs in bars. Eventually, I got good at it. I had strong priors that I would apply to every new dataset, which was each person walking up and handing me an ID.
My previous experience had a high degree of influence on how I judged someone initially, whether I thought they were lying or not. Then, as I gathered more evidence—how they acted, how their signature looked, how they answered questions—I updated my conclusion accordingly.
So yes, that’s default logic in action. However, it is also Bayesian. What is next?
Jacobsen: Autoepistemic logic. It models an agent’s beliefs about its own beliefs. We briefly discussed this last time, but ran out of time or lost the thread—self-referential epistemic logic. The agent not only holds beliefs but also forms beliefs about those beliefs. It is a belief recursion—a belief about belief.
However, there is something weird in how it is formalized, because technically, a model is encoded in a structure—it is not conscious. So it is like calling it a meta-model, but without actual subjectivity. Still, the model behaves as if it has subjectivity.
Moreover, that loops right back into how thought works. When you think, you are thinking about thinking. Thought is recursive. You are constantly running your assumptions through different analytic modules in your mind, trying—at least in the moment—to build a consistent picture of reality.
Jacobsen: So, yes, what you are doing there is testing your logic.
Rosner: New instances of your logic are tested against the logic itself. Fine.
Jacobsen: Yes. That is it.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/11
Scott Douglas Jacobsen and Rick Rosner discuss nonmonotonic logic—where adding new premises retracts previous conclusions—and its role in AI and cosmology. Rosner connects it to quantum physics and Information Cosmology, proposing the universe as a massive thinking machine, with thoughts unfolding across billions of years like cognitive associations.
Scott Douglas Jacobsen: So—nonmonotonic logic. Great rhythm when you say it: nonmonotonic logic. It’s the idea of adding premises that can retract previous conclusions. It’s used in AI. Thoughts on it?
Rick Rosner: For me, my stock answer is: everything goes back to quantum physics. If not just quantum physics, then quantum physics plus IC—Information Cosmology. Using quantum physics over an extended cosmological timescale, where the fundamental premises of the universe shift.
If the universe is a kind of informational map, then—this is something we haven’t talked about in a long time—a thought takes time. Thoughts aren’t instantaneous. Thoughts in your brain have to be built. Right? They have to be assembled. It happens fast enough that we mostly don’t notice the assembly process—our moment-to-moment mental landscape.
We think stuff, then we think more stuff, and we move through the day. We don’t generally notice the formation or replacement of thoughts as we move along. But it all takes time.
I find a convenient unit for building a thought is about a third of a second—to fully flesh something out. So imagine that if the universe is a thinking machine, maybe what takes a third of a second in our minds takes 10 billion or 20 billion years in the universe.
What we’re seeing—the moment-to-moment physics of the universe—might be a thought being formed, via the exchange of long-distance particles across spacetime. The universe, like our brains, is an associative engine. You light up parts of it based on its internal wiring—designed to pull up relevant, massive fields of information to help form a giant thought.
This process might take 10 billion years per thought. You can extend quantum physics as a mathematical framework for this. So nonmonotonic logic comes in—where you change premises mid-thought and retract earlier conclusions.
Also, you’ve got four syllables in a row there: non-mo-no-tonic. That’s where it gets nice.
Jacobsen: It’s a pleasing phrase. Like banana—you’ve got that same vowel repeating. Ba-na-na. That’s why Bananarama gives you five A’s in a row. But yes, saying nonmonotonic logic is like saying filler lyrics in a ’90s or early 2000s pop song—but with a bouncy cadence. So yes. Whatever song. But nonmonotonic—yes, there you go. It’s skippy repetition. It’s not flat like banana.
Rosner: Can we jump to the next one?
Jacobsen: Yes.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/11
Rick Rosner and Scott Douglas Jacobsen explore MidJourney’s advancements in AI-generated visual art, from cinematic stills to the cusp of immersive, real-time worlds. As tools like Runway and Pika expand video capabilities, they discuss the creative potential, logical flaws, and societal implications of this rapidly evolving technology.
Scott Douglas Jacobsen: What are your thoughts on the recent announcements and advancements from MidJourney?
Rick Rosner: MidJourney is an AI tool that specializes in generating high-quality visual art from text prompts. It started off producing still images—a few years ago—and has become incredibly refined. While MidJourney itself does not yet generate video natively, other AI platforms like Runway, Pika, and Sora are making strides in that direction. That said, MidJourney’s image outputs are so detailed that people sometimes animate them or integrate them into video workflows.
On my other computer, I’m looking at one of its outputs. I don’t usually make art with AI myself, but someone typed in a prompt like, “Gladiators fighting three lions while the whole coliseum cheers.” It’s striking. The composition is epic—gods looking down, gladiators roaring in victory.
The image shows three gladiators taking turns swinging their swords and shields at a lion in the center of the arena. The coliseum is packed with spectators and classical sculptures. MidJourney has a firm visual grasp of what the coliseum might have looked like in its prime. You’ve got tiers of onlookers, columns, even shafts of sunlight piercing through. Were you able to see it?
Jacobsen: No.
Rosner: Probably because I was holding the screen at a weird angle. Anyway, it’s fantastically intricate. Just from a short prompt, it produces this layered, cinematic result. People sometimes take sequences of these images and animate them—either manually or using tools like Kaiber or Runway—to turn them into video-like experiences.
Jacobsen: However, and this is important—there’s a mistake we often make with these kinds of AI outputs: they can become more visually stunning, more photorealistic, even more pixel-accurate… but still be logically or physically flawed.
Rosner: What kind of flaws?
Jacobsen: Well, you’ve probably seen some. The physics might be off, even though the water, fabric, or shadows look real. That’s the thing.
Rosner: Yeah, I saw an AI-generated video clip—created using something like Runway or Pika—of a girl doing a skateboard trick off a stair set. She flips the board in the air, lands on it, and it looks smooth. Most of the motion is believable. But after watching it five or six times, I noticed a break in the logic of the physics—the way the board snaps perfectly into place midair seemed off.
Her hair looked real, too, long and blonde. As she descended, it flowed just like real hair would. The physics of that seemed spot-on. And most of the skateboarding motion was well done, but there were a few minor visual cheats.
So the question becomes: do you care if there’s a bit of cheating—if, say, you can type a couple of sentences and get a beautifully rendered, near-realistic video of cats in safety vests picking up litter along the highway, like it’s their job in a civic campaign?
The video I showed you—they’re putting up a hundred of those every day. And they rotate them out over 24 hours. They’re incredibly well-rendered.
They posted something yesterday saying their next big step is immersive, real-time video, where they create entire worlds. It could be a sci-fi world. It could be a world where cats are picking up litter. It could be a 1990s-style party with fashion models, shot using the aesthetic of a specific Kodak film stock.
And in those worlds, you’ll be able to walk around. That’s what they’re working on next.
Jacobsen: Wild. And how long has this level of AI-generated art even been public?
Rosner: That’s the thing. AI only started making amazing images—at least ones the general public had access to—maybe two and a half years ago? Maybe even less. And now we’re seeing entire explorable worlds. Stuff that would have taken an art director weeks to conceptualize and build—this technology pulls straight out of its training set in seconds.
Here’s an example: a futuristic world that looks like a European city. The description reads: “Hundreds of gigantic, strange, tall creatures walk through dystopian London streets, dressed in dirty yellow clothes. It’s foggy and gloomy.” The render is hyper-realistic and convincing. These creatures look like tree people—like I am Groot—but in yellow raincoats, walking among regular Londoners.
Jacobsen: That sounds wild.
Rosner: And it generated that in no more than five seconds. So I don’t know what to think.
On one hand, it’s thrilling. On the other hand, it is not very encouraging. Why be an art director if someone can type three sentences and get a fully realized, cinematic rendering of a made-up world?
Sure, there will probably be rules to protect human jobs, but primarily for union roles in places like Hollywood. If you want to make something for TikTok or Instagram? No rules. Anyone can do this.
Here’s another one: “Detailed view of a future city designed by social workers. Dinosaurs walk the streets. Everyone is sharing empathy and unconditional positive regard.”
It’s Dinotopia. The render looks like Victorian London crossed with Mexico City, populated with dinosaurs and people in unusual, stylish clothing. All of it generated in five seconds.
Jacobsen: So what are we supposed to think about this stuff?
Rosner: That’s where we are. We’re in an era where the line between replication and productivity, where you generate similar content, and generativity, where something truly novel is created, is beginning to blur.
We know it’s derivative. It’s not pure imagination—it’s the result of a massive training dataset. But the outcomes are still visually and conceptually stunning.
But when Carole and I sit down to watch several hours of TV every night, we’re watching shows that are still the product of human imagination. The creators of those shows use their databases too—their memories, instincts, artistic training, or research.
The end product—at least in quality productions—is imaginative but informed. I don’t watch much Star Wars anymore because a lot of it feels lazy and derivative. But I started watching Andor—have you seen it?
It’s a heist movie spread across eight episodes. It’s set in the Star Warsuniverse, and a group of characters comes together to steal the Empire’s payroll for some sector of the galaxy. So yes, it’s a heist plot—but it looks fantastic.
The city where much of it takes place has its distinct architecture. It looks retro-futuristic. It’s well-designed. Still, it’s as derivative as anything else. They made stylistic choices, like settling on a particular kind of brick. Everything in that city is made from these big, thin bricks—maybe six by eight inches and an inch thick. There are lots of arches. These were design decisions, and they work. They look great and convincing.
But now, a database can do the same thing—make a set of aesthetic choices that also look good.
I used to look at early Star Trek or even the original Star Wars movies and think, “Wow, this looks kind of cheap.” That first Star Wars movie came out in 1977, and they didn’t have today’s tech or resources. But now? We’re going to be surrounded by great-looking content. We’re going to live in it.
Take MidJourney—it gives you hundreds of images to choose from. And through platforms like Runway or Pika, you can generate short video clips. Each one runs for about three seconds. About 10% of the videos feature beautiful women modelling, dancing in clubs, and walking through cities. And for every two of those, there’s usually one with an attractive man.
So if you want to walk around a disco with your VR headset, surrounded by supermodels, you’ll be able to do that within a few months. And many people are going to want to.
Here’s another: a video of a capybara lounging in an inner tube, floating in a swimming pool. It’s an overhead shot, and it looks fantastic. The water is perfect—the reflections, the waves—it’s compelling. The physics is not cheated at all. In a couple of months, you’ll probably be able to jump into that pool—visually, at least. You’ll be able to move down to the capybara’s level and experience that world.
Jacobsen: It’s wild.
Rosner: I don’t have anything profound to say except: people need to be aware of what’s happening with AI.
If you’re in college, high school, or even middle school, you’re probably already spending time experimenting with AI—or at least using TikTok, where AI is running constantly in the background. You’ve got some idea of what’s going on.
But if you’re my age? Maybe you don’t. And you should, because this stuff is coming. And in many ways, it’s already here.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/03
Scott Douglas Jacobsen and Rick Rosner dissect the resurgence of pseudoscientific attempts to merge Christianity and physics, spotlighting a high-IQ fraud and Frank Tipler’s Omega Point theory. They contrast this trend with Isaac Newton’s theological pursuits and question the coherence of resurrective cosmology amid today’s compartmentalized scientific and religious communities.
Scott Douglas Jacobsen: Addendum to the last session on the same day. So, that previous session ended abruptly when you lost power, which was probably for the best—I was getting sick of myself on that topic.
Rick Rosner: To sum up, I’d say I’m involved in many aspects of performative masculinity. However, at least I’m not deluding myself into thinking I’m not an asshole. I am an asshole. Rotten tomatoes.
Let’s move on—what should we talk about next? I’ve got two other topics. The first is about a self-proclaimed high-IQ figure who, in my view, is one of the biggest frauds in that community right now.
He recently claimed that by combining his intelligence with quantum mechanics, he can prove that Jesus Christ is “the way, the truth, and the life.” He tweeted this, and MAGA-aligned social media users picked up the post. That tweet was reportedly viewed over 1.6 million times.
I believe he has been blocked or exposed in some of his previous schemes, but he keeps pressing forward. Seeing the massive attention from the MAGA sphere, I expect he’ll try to embed himself deeper in that world. There’s recognition, adulation, and financial rewards to be had. He’s a man looking for influence—and this is fertile ground for that kind of self-promotion.
That being said, the idea of merging religion and science is not a new concept. One of the most famous examples is Isaac Newton. Though he’s widely considered one of the greatest physicists and mathematicians of all time, Newton spent much of his later life on theology and biblical interpretation. He may have written more on religious topics than on physics or mathematics. He was obsessed with finding hidden codes in the Bible and believed he could uncover divine truths.
Newton lived a long life for his time—he died at 84 in 1727. He believed that in deciphering the natural world, one was uncovering God’s design. In that sense, scientific inquiry was a form of religious devotion.
That view is a far cry from the anti-science stance of many modern religious conservatives in the United States, who believe denying evolution or climate science somehow honours God or their political values. But if God exists, would He not want us to understand the universe He created?
So, credit to Newton for holding that perspective, even if his theological work was largely fringe.
Now, this is going to be a short topic because I only know of two people who have seriously tried to merge Christian theology with modern physics. The second is Frank J. Tipler, a mathematical physicist known for coauthoring The Anthropic Cosmological Principle and for writing The Physics of Immortality. He’s also known for promoting the “Omega Point” theory.
Tipler believes that in the far future, as the universe evolves, intelligent life will be able to control the universe’s collapse in a way that leads to infinite computational power at a single point—what he calls the Omega Point. He argues this will allow for the resurrection of every person who has ever lived through simulation. His theory is highly speculative and widely considered pseudoscientific by mainstream physicists.
Tipler’s earlier work was respected, but the scientific community has largely dismissed his later fusion of theology and physics. Still, he represents one of the few modern figures seriously attempting to unify Christian eschatology with cosmological physics.
As for the specific mechanics, Tipler initially based his idea on a closed universe model, where the universe would eventually stop expanding and collapse (a “Big Crunch”). In that model, all matter and energy would eventually reconverge. But the current scientific consensus suggests the universe will expand forever due to dark energy, making the Big Crunch—and Tipler’s theory—less likely under modern models.
Even if his Omega Point theory were correct, it is unclear how anyone resurrected would know they had lived before, or how such a resurrection would maintain continuity of identity.
We won’t have any awareness of living backward. So I don’t see how that would work—but maybe he has some workaround. Perhaps he believes the universe will grant us consciousness in reverse, giving us some agency as we, like Benjamin Button, ourselves through a contracting universe.
Does he believe the universe will then expand again, precisely the way it expanded the first time? And that we’re caught in an endless cycle of resurrection—but always living the same life, never knowing we’re repeating it?
I don’t know. However, I do know that’s how he tried to incorporate Christianity and the resurrection into the Big Bang.
Then again, there are plenty of scientists who are Christian or belong to some other religion. I’d say that the majority of religious scientists—as well as the majority of atheist or agnostic ones—don’t spend a lot of time trying to make their spiritual beliefs align with their scientific work, or vice versa.
I think most people do their work. They believe certain things about their field. Cops probably have a theory about human nature based on their experience. Accountants likely have a theory about how people behave regarding taxes. So, everyone probably has a theory about people and the world, shaped by their own professional and life experiences.
And I’d guess that most people don’t spend much time trying to reconcile what they believe about the world with, say, their religion—unless they’re extremely devout. Perhaps some devout Christians who attend church five nights a week strive to bring everything together. But most people? No. Most can compartmentalize. Yes.
And honestly, it’s a lot of work to build a whole worldview that integrates all your beliefs. Most people are too distracted—or too busy—to bother with that kind of consistency.
I’m not sure what percentage of scientists in the United States identify as Christian. It’s probably lower than the general population, but I bet it’s still higher than people expect.
If about 70% of Americans identify as Christian, I’d guess maybe 55% of STEM professionals do? That’s a ballpark figure—I don’t know the exact number.
Photo
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/03
Rick Rosner and Scott Douglas Jacobsen dissect the contradictions in the manosphere, mocking its clichés—from hypergamy rants to jaw exercises and alpha-male posturing. Rosner shares personal anecdotes, critiques toxic tropes, and offers a grounded take on masculinity, aging, and self-image in an internet-saturated culture obsessed with status and performance.
Rick Rosner: So, the title of your article is “What Does the Manosphere Reveal About Modern Masculinity and Its Contradictions?”
Scott Douglas Jacobsen: Yes.
Rosner: The subtitle: “Helping the many young men who lack sufficient healthy guidance.” Then you list close to two dozen things that, I guess, today’s so-called “manly man” does.
Like ranting about hypergamy at 2 a.m., I do not do that.
Being obsessed with meat and shirtless men.
I have been increasing my protein intake lately. Lance Richlin told me I need to. Lance is 64. He looks good for 64, although I have not seen him without his shirt on. However, he did tire me out when I was posing shirtless for reference photos for him over the course of about eight weeks, so I impressed him a bit.
Anyway, I bought liquid protein to drink during my colon cleanse, which I had before my colonoscopy.
So yes, I am trying.
Moreover, yes, I do get annoyed that I might look better without a shirt than many people. I have OCD, and I have been going to the gym seven times a week lately.
Moreover, what does it get me? Nothing.
Except—I do not know—maybe it helps stave off diabetes.
Jacobsen: Rating everyone’s sexual market value.
Rosner: Yes. Freaking hell, my market value is zero. I am married. I am 65. That said, it does not mean I do not sometimes resent not being 25 with abs.
Jacobsen: Proclaiming yourself an alpha male on Reddit.
Rosner: I do not go on Reddit—except occasionally to look something up.
On Twitter, I refer to myself as an alpha minus or a beta plus, which is close enough to alpha for most purposes.
Jacobsen: Spending Friday night memorizing pickup lines.
Rosner: That is not how pickup artistry works. You memorize strategies. I never tried pickup lines.
I have read some pickup artist books, but they were posthumously published. My days of picking up people are decades behind me. Still, I find it interesting.
Moreover, I will encourage people who are in a position to go out and socialize to do so, including you.
Jacobsen: Announcing you are going your own way, then publishing a manifesto.
Rosner: I make fun of those guys. I mute and block a lot of them on Twitter.
The MAGA types who say they “do their research,” who “think for themselves,” who call themselves “free thinkers”—yes, they are all jackasses.
Same with people who say “America is a constitutional republic” or who call themselves “classical liberals.” That is just a fancier way of saying you are a MAGA-type trying to sound smarter than you are.
Jacobsen: Calling women shallow.
Rosner: I call everybody shallow.
We are evolution’s bitch. We are nature’s bitch.
We are—as I have said a million times—the product of billions of generations of organisms that reproduced. We are programmed to be fooled into having sex.
Jacobsen: Punching homosexuals.
Rosner: No.
Jacobsen: Launching a red-pill podcast for no one.
Rosner: Kinda. Lance and I have been competing against each other for almost nine years. I do not know how many people watch each episode. 300, if we are lucky. You and I have been doing this for… ten, twelve years?
Over time, we have garnered some views, but not enough to turn them into anything substantial.
Jacobsen: Warning women about “the Wall” while ignoring a receding hairline.
Rosner: What is the Wall?
Jacobsen: The claim is that women’s fertility and attractiveness peak around 30, and then it is game over.
Rosner: Oh. That is the claim?
Jacobsen: Yes.
Rosner: I do not do that. However, I have taken care of my hairline with 13 sets of plugs.
A long time ago. I have not had a Nutra hair transplant in twenty years, and it is holding up, more or less. Additionally, once you go gray, they become less noticeable.
Jacobsen: Tweeting all of Andrew Tate’s tenets before breakfast.
Rosner: No. That guy is a rapey jackass.
Jacobsen: Boasting about your NoFap superpowers during a blackout.
Rosner: No. However, when I was working on Jimmy Kimmel Live!, Jimmy Kimmel bet me a thousand dollars that I could not go 30 days without having sex or jerking off. I took the bet.
So I did go NoFap.
Jacobsen: Calling strangers soyboys while sipping a soy milk latte.
Rosner: No. That is a MAGA thing—to call people soyboys.
I do call people various kinds of “boys”—spelled b-o-i—which is the modern way.
I looked this up: the LA Times did a story that, so far this month, ICE has rounded up 722 people in Los Angeles. Seven percent had a record of violent crime. Sixty-nine percent had committed no crime.
So, for every crime boy ICE picks up, 10 innocent randos get swept up.
Jacobsen: Dropping your bench press PR into every thread.
Rosner: No. I do not talk about it, but I do keep track.
My bench has gotten bad. It’s still challenging with free weights. I am trying to rebuild it on the machines.
One of my rotator cuffs is damaged, which likely accounts for a 10% drop. Plus, I have lost about 30 pounds of muscle over the last ten years—that is the main reason. However, I do care about my bench press.
Jacobsen: Ranking unwatched Manosphere podcasts.
Rosner: I do not watch any podcasts. I do not do that.
Jacobsen: Negging dates because a pickup blog said so.
Rosner: No. I do not go on dates—except with my wife.
Moreover, I have learned to be careful about nagging her, because it doesn’t get you anywhere. You do not nag in a relationship—it is pointless.
It is a pickup tactic. It is well known.
Negging is when you say something that attacks a woman’s self-esteem—just enough to shake her up—so she becomes more open to your attention.
The classic example is: “Your nose looks funny when you laugh.”
And this vain woman—this abstract woman you are supposed to be picking up—she is thinking, “I do not look cute every single minute of every single day.”
While she is confused, you are supposed to swoop in and practice more of your pickup artistry on her.
So, no—I do not do that.
Jacobsen: Paying $3,000 to learn a game?
Rosner: I assume that means paying a pickup artist to attend a seminar on how to improve your pickup skills.
No, I do not do that. However, if I were 25, I probably would have… I would have spent $3,000, but I spent a considerable amount of time online searching for tips on how to meet women.
I was doing this before the Internet existed—back when there was no way to learn anything. You just had to figure it out.
Jacobsen: Chewing a jaw exerciser to looksmax?
Rosner: That is where you build up your jaw muscles to get that chiselled look.
Yes—I did that.
Back in the ’80s, I’d buy a whole pack of Bubblicious—five huge pieces—and chew all of them at once. It barely fit in my mouth.
The idea was to build muscle along the sides of my jaw. Also, if I chewed it at work, I thought it would make me look dumber, which, as a bouncer, was something I wanted. I wanted to look big and dumb.
Plus, I figured if someone punched me in the mouth, the gum might absorb some of the impact and protect my teeth. Though no one ever punched me in the mouth.
Jacobsen: What did happen?
Rosner: Drunk people would punch me in the eye. But it never really did damage.
One time I nearly got knocked out—I saw spiderwebs, stumbled a little, then stood up. He punched me again. I got rocked back, but never went entirely unconscious.
Most of the time, it didn’t do much. I have big eyebrows, drunk people have bad aim, and I guess I have prominent cheekbones.
No one ever managed to land a clean punch directly to the eye. My orbital bones are like armour.
Jacobsen: Tweeting your monk mode focus journey.
Rosner: I don’t know what that means—but I don’t do it.
Jacobsen: Launching a crypto hustle for the bros?
Rosner: Nope. I hate crypto.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/02
Scott Douglas Jacobsen and Rick Rosner discuss whether the universe operates in a purely algorithmic fashion or allows for non-algorithmic, contextual, or indeterminate behaviour. They explore quantum mechanics, contextual truth, intuitionist logic, temporal logic, and the foundational role of non-contradiction in shaping reality, arguing for a mostly stable, logic-grounded universe.
Scott Douglas Jacobsen: I have been trying to rephrase something in more precise informational terms, so here is a preparatory question: Are there any contexts in which aspects of the computational mechanics of the universe are non-algorithmic?
Rick Rosner: Could you please define “algorithmic” for me?
Jacobsen: For instance, is there any scenario in which, within a quantum field, events unfold without a definable calculation, something that does not involve explicit probabilities or binaries?
Rosner: The answer is yes. Quantum mechanics—if I am understanding it correctly, and I admit I could be more confident here—may function as a one-size-fits-all theory. A single framework that accounts for all scales of the universe.
Whether you are dealing with a universe of just two particles, or one like ours—which may contain on the order of 10⁸⁵ particles—or even a hypothetical universe 500 quintillion times larger, the equations and matrices of quantum mechanics should, in principle, apply across all scales.
However, that raises a deeper question: why does quantum mechanics work?
I believe quantum mechanics is the mathematical embodiment of the principle of non-contradiction. That is, for some reason—though it may seem self-evident—it is foundational that something in the universe cannot 100% exist and 100% not exist at the same time.
This is logically equivalent to saying something cannot be 100% true and 100% false simultaneously. That kind of contradiction is as deep as it gets.
However, in quantum mechanics, we often deal with probability distributions. In an unresolved quantum event, the outcome might be 50% one result and 50% another, or 20%, 70%, and 10% across three possibilities. A particle’s state can exist in superposition—say, 50% in one configuration and 50% in another.
That is the logic behind Schrödinger’s cat: the cat in the box is 50% alive and 50% dead, not fully alive or dead. In quantum mechanics, states can be neither 100% true nor 100% false, so long as the total probability across all possible outcomes adds up to 100%.
Now imagine a proto-universe—a nascent universe emerging from a sparse soup of hazy particles. What those particles can do is constrained by what is not logically contradictory. However, because there are so few particles, their location and properties are highly undetermined. In this early, blurry soup, nothing is sharply defined.
Still, the principle of non-contradiction applies. Only non-contradictory configurations can unfold. Alternatively, because the proto-universe is so underdefined, a limited degree of contradictoriness is temporarily permissible because the structure is not yet coherent enough to eliminate all contradictions.
Until enough particles emerge to allow a more precise definition, everything remains vague. The laws, measurements, and even the concepts of position and quantity remain ill-defined. You could argue that what happens in a proto-universe is not primarily algorithmic—it is too soupy, too blurry, too underconstrained for algorithmic precision.
Is that a reasonable answer?
Jacobsen: Yes. Let me run through a few key points to ensure I cover everything in one take. What are your thoughts on contextual logic in linguistics, where truth depends on context? Is that reasonable?
Rosner: Yes, I read a quote—hang on, let me grab it. Hold on. This is from an old issue of The New Yorker I was flipping through. It was discussing the theory that emotions—traditionally thought to be inherent human traits, such as sadness, happiness, and anger—might be culturally constructed. Some researchers argue that emotions are not fixed or universal, but are somewhat shaped by the cultural contexts in which we grow up.
There was a quote in the article about meaning—let me see if I can find it. Damn it. I probably cannot. So, Ludwig Wittgenstein pointed out a common fallacy. Highly abstract questions—such as “What is meaning?”—tend to produce what he called a mental cramp. We feel we ought to be able to point to something in response to such a question, but we cannot. However, we still feel compelled to try.
That is the same issue with defining meaning: it only makes sense within a specific context. Sure, you can define particular terms—like, “What was the War of 1812?” Moreover, you can reply, “It was a war between America and England that began in 1812.” Great. Done. However, if a philosopher starts to dig into it, suddenly you are unpacking all the underlying assumptions:
“What is war?”
“What is between?”
“What is America?”
“What is England?”
“What is 1812?
“What is time?”
Eventually, when you poke deeply enough into anything, you hit context. You reach the network of interrelated meanings—the web of associations that gives a thing its meaning within a particular conceptual space.
That is how AI fills in blanks. It does not “know” anything in the traditional sense. Still, it builds a Bayesian network of relationships between words, ideas, and linguistic structures. Based on that probabilistic framework, it predicts where items belong.
So yes, the truth is context-dependent. There are, of course, propositions that are nearly always true because we have tested them thoroughly and found them to hold consistently. “One plus one equals two,” for instance—that is about as reliable as anything can get.
Sure, you could construct some contrived context in which “one plus one” does not equal two—but in any reasonable or functional system, it does. That is a resistant truth.
More broadly, all truths are constructed from relationships—contextual connections to other truths.
Jacobsen: Now, onto intuitionist logic, which rejects the law of the excluded middle. That is, it allows for the possibility that a given proposition is not necessarily accurate or false—it can be indeterminate.
Rosner: So yes, quantum mechanics deals with states that are not definitively true or false, as long as the total probability adds up to 100%. These states remain indeterminate until the moment of resolution, typically through observation or interaction with the environment.
I am comfortable with logic systems that allow for indeterminate values. You can construct frameworks in which some components are unresolved or open-ended. In contrast, others remain indisputably true within the system’s internal rules.
So yes, I am comfortable with forms of logic where propositions do not have to be strictly one or the other. That is a compelling and flexible framework.
Jacobsen: Another system is dynamic logic, which models actions and their effects. Another is temporal logic, which deals with statements situated in time—past, present, and future. These two are closely related and intellectually rich.
Why? Because time is an emergent property. So, you frame things in terms of temporality and dynamism. In that case, you introduce a new layer of complexity—a kind of attack vector—against the idea that the universe is purely static.
A temporal or dynamic logic sees logical structure as embedded in an evolving universe. That is, logical systems or expectations might not be fixed. Still, they could emerge over time, shaped by prior states, evolving structures, or even contextual necessity.
Rosner: Another way of putting it: there is a kind of basic logic—what you might call intuitive logic—that is foundational. It is not built on hocus pocus values or magical propositions. It simply operates the way logic does: “if A, then B” reasoning—basic conditional structures.
So no, I do not buy the idea that there is some alternate, strange geometry or alien logic governing other universes—and we happen to live in the “non-wonky” one because the quantum dice landed this way at the beginning. I do not believe in wildly different logics defining other realms of existence.
Now, if we push traditional logic deeply enough—say, 300 years into the future—we might uncover underlying propositions that challenge our current understanding, much like how quantum mechanics appeared bizarre and unintuitive 120 years ago. However, even then, I believe there is a base logic—a logic of existence—rooted in the principle of non-contradiction.
Time, space, and matter—these macro structures—emerge most clearly in a mature universe. Once there are enough particles and a sufficient amount of history, the universe “settles” into a defined state: space becomes three-dimensional, time becomes linear, and matter becomes relatively stable. Within that framework, the intuitive picture of logic, time, and space we were taught becomes the default.
I believe we live in a fundamentally non-wonky universe, and I would wager that most universes—if they exist—are non-wonky as well.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/02
Jake Tapper and Chuck Todd recently questioned Joe Biden’s presidential run during Hunter Biden’s recovery from addiction. Rick Rosner rebuts, arguing Hunter was a 50-year-old in recovery by 2020 and not a dependent adolescent. He criticizes the media’s focus on Biden instead of current leadership’s crises and dysfunction.
Scott Douglas Jacobsen: So, Jake Tapper, a journalist for CNN, recently co-authored a book that came out a couple of months ago. In it, he claims that Joe Biden was a complete mess during his presidency, and that the Biden family—along with the rest of the White House—conspired to hide this from the American public. In Seinfeldese, what’s the deal?
Rick Rosner: Now, we do know that Biden appeared either disoriented or weak during his debate with Trump. That performance ultimately led to his withdrawal from the 2024 race and his replacement by Kamala Harris. Today, apparently, Jake Tapper appeared on Chuck Todd’s podcast, where they discussed the idea that Biden may have secretly been a terrible person.
Chuck Todd, for context, was a not-so-popular MSNBC host of Meet the Press, who eventually lost that job. And now, like many former TV journalists, he is hosting a podcast. On today’s episode, he and Tapper criticized Biden—specifically arguing that Biden, who has long been portrayed as a devoted family man, continued to run for president even while his son, Hunter Biden, was battling addiction. The implication was: what kind of family man would do that?
So I looked into that claim. The first question that came to mind was this: why are they not talking about the current guy—the one who is president now, who is bombing Iran and might have his own family issues? If we are going to criticize someone for family-related decisions, should we not focus on the current occupant of the White House?
Second question: is it really fair—or reasonable—to expect a good parent to quit their job, or stop pursuing an important position, simply because their adult child is struggling with addiction? That seems like an odd—and potentially harmful—expectation. In fact, maintaining employment might be the more responsible choice. It provides access to health insurance, financial stability, and other resources that could help support the child.
So let me ask you, Scott: is that a reasonable expectation? If your child is dealing with addiction, of course that will deplete your emotional and psychological resources. You will likely invest significant time and energy into helping them. That can detract from your focus in other areas—perhaps even your job.
In extreme cases, yes, some parents may need to take time off, use their vacation days, reduce their hours, or even leave work temporarily. But that is very different from saying someone should quit running for president because of it.
Now let me add another important detail: what if the child in question is 50 years old?
At that point, you would reasonably expect a grown man—a middle-aged adult—to have more capacity and resources to manage his own addiction than, say, a 17- or 22-year-old. A teenager or young adult typically requires more parental involvement. But Hunter Biden was 50 years old when Joe Biden ran for president in 2020.
And one more piece of information—based on what I have seen (though I would need to double-check the details)—the last time Hunter Biden went to rehab was in 2019.
So we are not talking about an adolescent in crisis. We are talking about a grown man, one year out from his most recent rehab stint, while his father was running for the presidency.
He had dealt with addiction issues requiring repeated treatment from around 2013 to 2019. By 2020, I believe he was clean. In 2021, he published a memoir detailing his struggles with addiction and his path to recovery. So, by the time Joe Biden was running for president in 2020, Hunter Biden was likely sober and working on his autobiography.
In my view, Joe Biden had no obligation to withdraw from the race to support his 50-year-old son—who had already entered recovery. Yes, Hunter had been to rehab multiple times, and getting clean did not guarantee he would stay clean. But he was not some helpless dependent.
Hunter Biden had a substantial professional history. He served as chairman of Amtrak, led various companies, and held significant responsibilities—despite serious personal setbacks. This was not someone incapable of managing his own life.
Another important piece of context: Joe Biden chose not to run for president in 2016 because he was devastated by the death of his older son, Beau Biden. Had he run in 2016, it arguably could have changed the course of the country—but he felt too emotionally shattered to continue at that time.
By 2020, Biden believed the country needed him. He had 46 years of experience in national politics—38 years as a senator and 8 years as vice president. He made a judgment call. He believed he was uniquely positioned to defeat Trump and restore stability.
So the idea that it was somehow inappropriate for him to run in 2020 because his adult son was in recovery from addiction—it is a bizarre and unfair line of criticism.
And the fact that this is still being brought up, six months into a presidency that is demonstrably more chaotic than Biden’s ever was, is frankly absurd.
Unless you have further thoughts, we can segue into some specific reasons why the current administration is so much more dysfunctional.
Jacobsen: I also want to cover a few things in logics. Now, this next bit is going to be interesting.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/02
Rick Rosner unveils rampant IQ charlatanism within so-called high-IQ circles, denouncing inflated IQ claims based on an obscure test with flawed standard deviations. He highlights statistical impossibility, manipulatory scaling and MAGA influencer promotion, underscoring the absence of rigorous norms and cohesive community in this fringe, eccentric independent network.
Rick Rosner: I want to address IQ charlatanism—IQ fraud. It is relatively common in so-called high-IQ circles. However, calling it a “world” is misleading; it is nothing like the structured world of the NBA. It is more accurately described as a scattered group of eccentrics—myself included—who take or design IQ tests. There is no cohesive or organized community. It is not even as formalized as the world of croquet or badminton.
Within this loosely defined space, we are now witnessing one of the most brazen cases of IQ fraud I have encountered. It is not quite as extreme as the case of the Colorado mother who, about twenty years ago, stole IQ answer keys and coached her child to appear as a 300-IQ prodigy—but it is close.
A man—unnamed here, as he does not deserve the recognition—claims to possess the highest IQ in recorded history: 276. For context, this refers to adult IQ, which is based on statistical rarity within the general population. An adult IQ in the low 190s already corresponds to a rarity of about one in a billion. To date, no one has credibly demonstrated an adult IQ of 200 or more. Some—including myself—have come close, but no one has crossed that boundary under valid, peer-reviewed conditions.
This man’s claim rests on an obscure, nonstandardized test. Did he help create it? Or did he rely on someone who miscalculated scores? Either way, he presents this absurd number as proof of genius.
The situation becomes more troubling: he is now being celebrated by Christian MAGA circles in the U.S. Last week, right-wing influencers—Charlie Kirk among them—began promoting him. Why? Because he claims that his supposed ultra-high IQ, combined with his interpretation of quantum mechanics, has led him to conclude that Jesus Christ—specifically the MAGA version—is the ultimate truth.
Let us examine the IQ claim itself. He asserts an IQ of 276. If we assume a standard deviation (SD) of 15, which is typical for most modern tests (e.g., WAIS), this corresponds to approximately 7.33 standard deviations above the mean, or 7.33 sigma. Using an inflated SD of 24—a practice virtually unheard of in psychometric science—a 276 score corresponds to about 7.33 sigma.
To contextualize this rarity:
- 5 sigma ≈ 1 in 3.5 million
- 6 sigma ≈ 1 in 500 million
- 7 sigma ≈ 1 in 390 billion
- 7.33 sigma ≈ 1 in 3 trillion
Even with the most generous SD of 24, the claim implies a rarity of 1 in 3.06 trillion people—over 380 times Earth’s population. And the test? It had a sample size of just a couple dozen individuals or so—nowhere near sufficient for robust norming. In short, it is mathematically and scientifically indefensible.
Originally, the test used an SD of 15. His ranking—where he placed himself at the top—was based on that scale. He then converted those scores to a 24-point SD scale, inflating every result. Through a society he created, known as the GIGA Society, he issued press releases claiming an IQ of 276 and ranked everyone else accordingly.
I appeared on one of those rankings. My score was 192 on the 15-point scale, yet he listed it alongside others, then recalculated his on a 24-point scale. He is simply playing numerical games.
Different IQ tests assume different “widths” of the bell curve—how much variation exists around the mean. For example, if someone assumed adult male height had an SD of only one inch, you’d expect nearly everyone to fall within two inches of the average—say, between 5′ 8″ and 6′ 0″. In reality, height SD is closer to 2–2.5 inches.
In the same way, definitions of “spread” for IQ vary. This man walks around using a 24-point SD for himself but references a 15-point SD for everyone else. If I recalculated my 192-point score with a 24 SD, it might read around 247—equally absurd. Yet he keeps me at 192 because it comes from the 15-point scale.
Worse, he assigns himself a score that statistically would occur once in every 1 trillion people or more. The total number of humans who have ever lived is estimated at about 110 billion over the last 100,000 years. To expect even one person to reach his claimed score, you’d need roughly 15 Earths of historical population.
What test did he use? To my knowledge, only a couple dozen people or so have taken it. Estimates vary slightly, but it is in that range.
None of this makes any statistical sense. That is why we are not naming him. However, the interesting part is that this obvious IQ charlatan is now being embraced by elements of the MAGA crowd.
What is the upshot? Honestly, not much—it does not matter in the grand scheme. Except, perhaps, that MAGA types seem to have a strong affinity for charlatans.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/02
Scott Douglas Jacobsen and Rick Rosner discuss the overblown military presence in Los Angeles amid minor protests. Despite 6,000 National Guard troops and 700 Marines deployed, LAPD maintains control with minimal unrest. Rosner emphasizes the contrast between political theatrics and on-the-ground normalcy, joking that even ice cream faced more danger than citizens.
Scott Douglas Jacobsen: There is one more thing. There has been domestic military deployment and legal pushback — federal troops, National Guard, etc. — being positioned in Los Angeles and maybe elsewhere.
Rick Rosner: Yes, we can talk about that. I looked it up — Los Angeles County is about 4,000 square miles. That is huge — almost as big as Rhode Island, which is around 1,200 square miles — actually, it is more than three times as big.
It is a big city — 4,000 square miles, 8 million people — and between the L.A. County Sheriff’s Department and the LAPD, there are about 18,000 officers total. The demonstrations are mostly downtown and occupy just a few blocks — not even square blocks, often just linear stretches. Some traffic gets blocked off on a couple of streets, sometimes more, but if you compare the area impacted to all of L.A., it is absolutely trivial.
Jacobsen: And LAPD has explicitly and repeatedly stated that they have the situation under control.
Rosner: Yes, and that is true. No cars have been burned in over a week. The only reason any burned in the first place is because of Waymo — the autonomous vehicle company. Protesters figured out they could summon a driverless car on their phones, wait for it to show up, and then burn it. They did that once and destroyed five Waymo vehicles.
Jacobsen: And after that, Waymo disabled service to protest zones?
Rosner: Exactly. They stopped dispatching cars to those areas, and it has not happened again. During the 2020 George Floyd and Black Lives Matter protests, 156 police vehicles were vandalized and eight were totaled. By comparison, only five cars have been targeted now. And back then, the National Guard was not even deployed — despite the disturbances being more intense.
Jacobsen: And yet Trump sent 4,000 National Guard troops last week, and then added 2,000 more?
Rosner: Correct. That is 6,000 total. They are mostly just standing around. They are not doing much — maybe getting mildly taunted by protesters. And yes, Trump also sent 700 Marines. So technically, he doubled the forces present.
Jacobsen: But there is no real shortage of cops in L.A. for protest response?
Rosner: Not for the protests. There is a general shortage of police, sure — like, we do not have enough officers to reasonably do all the things people expect cops to do. For example, L.A. drivers are reckless — there are not enough traffic cops to stop people from driving like dicks. But I do not mind that so much because, honestly, I kind of drive like a dick too.
Jacobsen: And most officers are not downtown dealing with demonstrations?
Rosner: Right. They are still out doing their regular jobs — writing the occasional ticket, responding to burglary calls. Though, if it is not a burglary in progress, it could take six hours for a cop to show up. Again, that is because we lack the manpower for everyday stuff. But when it comes to protests? We absolutely do not need more cops. This is not some apocalyptic nightmare.
Jacobsen: So it is business as usual?
Rosner: Yeah. Things are basically normal. The biggest problem I had recently was needing a National Guard escort for ice cream. Carol and I had a two-for-one coupon, and she made us walk a third of a mile in the sun to get it. It was 85 degrees, and the sun beat down on my head. I got cranky. On the walk back, my ice cream melted. We should have driven. Or we needed a National Ice Cream Guard to walk beside us with an umbrella to shade the cone.
Jacobsen: Other than that?
Rosner: Other than that, nobody in L.A. is having their life disrupted — unless you are a brown person living in fear of ICE raids.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/02
Scott Douglas Jacobsen and Rick Rosner explore Iran’s uranium enrichment, nuclear weapons technology, Cold War infrastructure, and the precarious nature of deterrence. The discussion connects historical context, personal experience, and AI ethics with the global risks of nuclear ambiguity, accidental or deliberate launch, and destabilizing power shifts in future governance.
Scott Douglas Jacobsen: There is much global debate — especially in the U.S. — about whether Iran is enriching uranium to build nuclear weapons.
Rick Rosner: This speculation has been ongoing for over 40 years. People have often said Iran is “weeks away” from having a nuclear weapon.
Whether Iran is actively building nuclear bombs remains uncertain. However, it does appear they have amassed enough uranium enriched to around 60% purity. If they chose to, they could potentially further enhance it to 90%, which is weapons-grade.
I guess you use uranium enriched to 90% or more — that is weapons-grade. You can use that in nuclear bombs. I have not read the entire Wikipedia page on the subject so that I may be slightly off on the exact figures. However, as I understand it, 60% enriched uranium can be used in some research reactors, while 90% is typically used for bombs.
It is the difference between uranium-235 (U-235) and uranium-238 (U-238). U-235 has fewer neutrons and is more fissile — its nuclei are more prone to splitting apart. It takes less energy to initiate a chain reaction.
You hit a U-235 nucleus with a stray neutron, and it will split, releasing energy and more neutrons, which then hit other nuclei — if you have enough U-235, it cascades into a full-blown chain reaction.
Moreover, in that reaction, a small fraction — about 1% of the mass — is converted directly into energy, per Einstein’s E=mc², which is enough to produce a blast in the kiloton range. That is how a uranium bomb works.
Reactor-grade uranium typically contains only 3–5% U-235, which is not nearly fissile enough for a bomb. Weapons-grade uranium is enriched to over 90% U-235. That is what makes it “bomb material.” So, basically: 60% enrichment might have uses, but it is not yet weapons-grade.
The method for making a uranium bomb involves bringing two subcritical masses of U-235 together — often as two hemispheres or a plug and ring — to form a critical mass. Once you hit that point, a rapid, uncontrolled chain reaction occurs, and it explodes.
A plutonium bomb works on the same principle, but with a different configuration. You start with a hollow sphere of plutonium — typically Pu-239 — and place explosives evenly around it. When detonated, the sphere implodes, causing the plutonium to reach a supercritical state.
There is also usually a neutron reflector or tamper in the center to bounce neutrons back into the core, making the explosion more efficient. It is complex, but conceptually similar: you compress fissile material until it reaches a critical state.
Moreover, get this — the place where they made those plutonium cores, the “pits,” was only about seven miles from my house when I was growing up—Rocky Flats, in Colorado. From the time I was four until I was 26, they were manufacturing nuclear triggers there. That is the same Rocky Flats that has been a controversial site for decades.
Moreover, that ties into something else. My dad died of thyroid cancer. He also smoked cigars, so I am unsure if Rocky Flats had any connection to it. Boulder is situated at an elevation of approximately 5,400 feet and is built on granite, which naturally emits radon gas. So, between altitude, granite, and cigars, there were numerous possible contributing factors.
Jacobsen: Was your dad involved in nuclear work?
Rosner: He was. He guarded nuclear weapons while serving as a sergeant in the U.S. Air Force. All three of my dads — my biological father, stepfather, and father-in-law — were involved in the nuclear business.
Jacobsen: All three?
Rosner: Yeah. My real dad flew nuclear bombs on a B-36 bomber. My stepdad guarded them. My father-in-law was in the Army, working in accounting — I am not sure exactly what he did, but he managed numbers related to nuclear logistics or materials.
Jacobsen: That is a remarkable cross-section of Cold War-era nuclear infrastructure, all in your family.
Rosner: Annie Jacobsen has conducted extensive reporting on secret military programs, including nuclear weapons development, and has done a significant amount of detailed historical work. There are people who struggle to grasp the concept of scale. We talked about that yesterday — people often struggle to grasp the size or scope of things.
Moreover, any time you are writing about AI, especially in speculative or near-future fiction, you almost have to mention nuclear weapons. It is clichéd, but it is also a legitimate concern.
Did I mention yesterday that about half of America’s active nuclear warheads are on submarines?
Jacobsen: Oh?
Rosner: It is not wild. Submarines are mobile and hard to detect, so they are the ideal place to hide nuclear weapons. The U.S. used to rely heavily on land-based missile silos and still does, but now a significant portion — somewhere between 720 and 960 nuclear warheads — is deployed aboard around 14 Ohio-class ballistic missile submarines.
That matches what I have read. Russia employs the same strategy, and likely China does as well. I do not know about Pakistan or India.
However, any responsible AI — or coalition of AIs and humans — has to contend with nukes. As AI continues to gain intelligence and autonomy, global leadership will become increasingly unstable. We will likely face shifting power structures, and I cannot imagine rational humans or AIs of the future tolerating that much instability without addressing the nuclear threat.
Jacobsen: And not just accidental launches — deliberate ones, too. The term “accidental nuclear war” is too narrow.
Rosner: In Annie Jacobsen’s book, which I keep referencing, she outlines how easily a nuclear exchange could be triggered. For example, if North Korea were to launch just two nuclear missiles, the U.S. early warning system might not be able to immediately distinguish whether those missiles came from North Korea or Russia, due to trajectory and detection angles.
The shortest path for an intercontinental ballistic missile headed to the U.S. is over the North Pole, so even a North Korean missile might resemble a Russian one in flight path.
To prevent ambiguity from triggering a retaliatory launch against Russia, when in fact it was North Korea. That turns a regional act into a global catastrophe. Annie Jacobsen estimates that such a misunderstanding could result in the death of three-quarters of the population in the Northern Hemisphere.
Jacobsen: Russia does not need to be irrational. The U.S. does not need to be irrational. All it takes is one rogue actor — one unstable leader in North Korea — to cause a chain reaction.
Rosner: That could lead to the U.S. launching 30 or more nuclear weapons in response. Maybe even more.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/07/01
Scott Douglas Jacobsen and Rick Rosner explore the distributed nature of cognition, emphasizing neural and glial interplay, the evolving truth of historical narratives, and the adaptive flexibility of paraconsistent logic. Their dialogue highlights how brains process contradiction, update knowledge, and embody rational and irrational behaviors across multiple representational modalities.
Scott Douglas Jacobsen: Do you have any further thoughts and nuances on the logic?
Rick Rosner: The current thinking is that the connectome — the complete map of neural connections in the brain — is central to consciousness, memory, and other cognitive functions. What we are, in a sense, is encoded in the pattern of dendritic and synaptic connections among neurons.
More recently, researchers have discovered that astrocytes — glial cells in the brain that support neurons — may play an active role in information processing and synaptic modulation. While neurons remain the primary carriers of electrical signals, astrocytes influence the flow and integration of information, suggesting that memory and consciousness may not be limited to neurons alone.
Regardless, it is some distributed network — involving neurons, glial cells, and their connections — that encodes cognition and identity. What we know appears to be rooted in patterns of relationships. Everything we understand is constructed relative to other elements. It is not easy to imagine it functioning any other way—every word gains meaning from its associations.
You will notice that each word is defined, in part, through its relationship to other words — a network of associations. Similarly, what is considered “true” is often restricted and constrained by the structure of that network. Moreover, what is considered accurate can evolve over time.
For instance, consider historical truths: Was Mussolini widely seen as a dictator when he first took power in 1922? At the time, many Italians supported him, seeing him as a restorer of order and national pride. It was only as his policies and alliances unfolded — particularly with Nazi Germany and during World War II — that public opinion shifted significantly. He ruled until 1943, and perceptions of him underwent drastic changes over those two decades.
This suggests the brain can store and compare contexts across time. It retains previous states or frames of understanding, allowing us to reassess past “truths” in light of new information.
Jacobsen: So, your brain stores and recalls past contexts. What was considered valid in one moment can be revisited and compared to present conditions, leading to a synthesis — a new, more nuanced understanding that integrates both.
Now, consider logic. Suppose we assume a proposition A. If that assumption leads us to a contradiction — for example, we derive both A and not A — then the assumption must be false. This is the classical method of reductio ad absurdum: to disprove a statement by showing that it logically leads to absurdity or contradiction.
In formal logic, this type of contradiction is employed to refute a hypothesis. However, in non-classical or paraconsistent logics — such as paraconsistent logic or quantum logic — contradictions can exist without collapsing the system. These frameworks enable more nuanced truth values and better reflect the real-world complexity, particularly in fields such as quantum mechanics or specific AI systems.
This flexibility suggests that logic systems can be embedded within broader informational structures — such as the human brain or the universe — capable of accommodating classical, probabilistic, and quantum logics simultaneously. We know this because humans can reason across all of these domains.
There are at least two ways for systems to lose information. One is structural degradation, such as in Alzheimer’s disease, where the brain’s architecture deteriorates and its capacity to store and retrieve information diminishes. Another is semantic decay — when information becomes unreliable, contradictory, or outdated due to new events or insights. In such cases, previous knowledge must be revised or discarded.
This is especially relevant to subjective experience. Earlier, we discussed subjectivities — individual frameworks for interpreting the world. These include both linguistic and non-linguistic forms of knowledge representation, as well as explicit (conscious, verbalized) and implicit (intuitive, embodied) forms. They also encompass symbolic (using language or systems) and non-symbolic (such as emotional or sensory experiences) forms.
The contradictions in those systems should only be contradictions within a classical logical framework. However, in a paraconsistent logic arrangement, you can have individual inconsistencies and still derive consistent information or conclusions.
So, you can handle that contradiction. Maybe these buffering systems — whether neural, informational, or otherwise — incorporate that capacity.
Rosner: I always return to quantum mechanics. In a quantum mechanical description of the world, you are incorporating different levels of certainty or “knownness,” depending on the local context. Some properties are highly pinned down, like the existence of macro objects.
For instance, every gram of matter contains roughly a mole of particles. A mole is approximately 6.022×10236.022×1023 particles. That is Avogadro’s number — a considerable number. So with that, primarily many existent things, the macro-level object reliably exists, at least locally, due to the sheer number of particles composing it.
People in another solar system may have no idea whether there is even one baseball in ours — or thousands — but within our local context, we can say definitively that such objects exist. Do you want to move on to something else?
Jacobsen: Yes. There is one more aspect here, related to systems of thought. Someone might say, “I am rational,” yet behave irrationally. That linguistic statement is inconsistent with the behavioural outputs of the broader knowledge system. Therefore, they may act in ways that are inconsistent with their stated beliefs but consistent with their implicit or non-linguistic knowledge. Perhaps paraconsistent logic, when applied to cognition, enables multiple knowledge representations, where language is just one modality. And yes, we are multimodal creatures. The brain assigns different weights to the information it processes, including the modality through which the data is encoded.
Rosner: We have talked about this before — like how people “think with their dicks.” That is, they assign disproportionate weight to behavioural strategies rooted in reproductive drives, even when these conflict with their own long-term survival or rational interests.
You may have made a string of rational decisions, and then suddenly crash a scooter. However, next time, you will account for hydroplaning. The brain adapts — it revises its weighting scheme based on experience.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/20
Scott Douglas Jacobsen and Rick Rosner explore how paraconsistent logic challenges classical Boolean frameworks in computational cosmology and artificial intelligence. They discuss context-dependent truth, quantum mechanics, hybrid classical-quantum chips, and the brain’s energy-efficient, error-correcting computation. This dialogue highlights how future computing might emulate the adaptable, context-switching architecture of human cognition.
Scott Douglas Jacobsen: We will now discuss computational cosmology and how paraconsistent logic is applied to it. Classical logic, which underpins modern computer circuits using Boolean logic, is pretty straightforward: it is the classic structure— something is either A or not A. That is the basis for how Alan Turing’s models work and, really, for how modern computing developed.
In contrast, Zen logic — to pick an example — plays with ideas like A and not Asimultaneously. Paraconsistent logic goes a step further: You might have A and not A, and from that, you can still infer B. We will now examine how this applies to computational models.
Rick Rosner: Think about how Boolean logic works. It tends to gloss over aspects of information and existence. In Boolean logic, a statement is either true or false — no middle ground. That is very clean mathematically, and it works for manipulating binary circuits, but it does not fully reflect how the world works.
In reality, there are very few absolute truths. There are no infinities in the physical world and no perfect absolutes. Everything exists within a specific context or framework that carries information and imposes constraints. I believe that framework allows for a degree of contradiction — not in the sense that something can be locally 100% true and 100% false at the same time, but in the sense that what is true can vary by context or probability.
Quantum mechanics is an obvious example: a state can be partly actual, partly not actual, with probabilities adding up to 100%. Alternatively, you can have something entirely accurate in one context but not true at all in another. To describe reality adequately, you need to define a framework that contains what exists, what counts as information, and what counts as a true proposition within that framework.
Philosophers always reach for the classic example: the red apple. In our world, if you have an apple in your hand, it exists to an extremely high probability — so high that it is effectively absolute for practical purposes. However, that truth still depends on the existential framework you are describing: the physical reality, the perceptual context, and so on.
So, while Boolean logic is excellent for building computers, other logical systems — like paraconsistent logic — might better capture the messier aspects of reality. There are also ideas like three-valued logic, which adds an extra state beyond true and false, though that can feel more like a theoretical curiosity than a practical tool.
However, it seems more realistic to treat truth and existence as context-dependent and to design systems that can handle contradictions or ambiguity rather than pretending the world is perfectly binary. That is what makes this whole topic interesting in the field of informational cosmology.
However, honestly, I do not think you need to go to extreme lengths to invent a more flexible logic when quantum mechanics already provides an excellent framework for describing objects or states that are not 100% one thing or the other.
Jacobsen: More relevant to practical computing, the chips being developed now are mostly hybrids — they combine classical logic units, like CPUs and GPUs, with quantum processing units, or QPUs. However, the important part is not just having each of these processors separately — it is integrating them on the same chip or within the same architecture.
So, you get quantum computation woven into the overall system. The alternate version of that — the universe itself — is an integrated system that contextually determines which type of computation or processing to use at a given moment.
Moreover, that is the threshold: when we reach the point where chips can fluidly switch between classical, probabilistic, and quantum logic, depending on the context, that is when you will be able to build genuinely convincing artificial minds. Because real minds are not static logical systems, they slide contexts in and out of conscious focus all the time.
Rosner: When you wake up, sometimes you immediately know where you are in time and space; sometimes it takes half a second; sometimes you wake up disoriented, like after a vivid dream.
Jacobsen: If you’re still drunk, hungover, or jet-lagged, your brain can hold onto the wrong context for a bit before reorienting.
Rosner: In a sense, you can think of the branching evolution of species as an analogy for paraconsistent logic: you have overlapping “if-then” conditions, some get pruned, others branch off entirely, and eventually, you get distinct new lineages with their information flows.
The same kind of branching and error correction happens constantly in the mind. It’s why humans have such robust error detection — whether we’re drunk, half-awake, distracted, or developing ideas in real time. We constantly stop, recheck, and redirect our thoughts back toward
You mentioned in another session the built-in error criteria — that’s part of it. However, I think it’s also a matter of actively navigating a linguistic and conceptual landscape: we continually follow associative trails, self-correct as we go, and strive to maintain a continuous, meaningful stream of thought.
Rosner: And that’s what makes trying to build artificial minds so challenging but so enjoyable. It pulls up each context through associations. So you’re already building the landscape that the memory will slide into, even before the memory is fully retrieved. It’s probably a necessary system — it’s simply the most efficient mental architecture we have. And it’sincredibly effective.
Jacobsen: You mentioned quantum computing earlier — it’s interesting because, despite all its various metal layers and complexities, most of the physical circuitry still relies on basic Boolean logic. You can stack and nest Boolean operations in layers, which can be very powerful. You get a lot of computational strength out of that — even tautologies have their uses.
But at the end of the day, standard CPUs running on classical Boolean logic are not the same as accurate quantum computation. They process tasks sequentially or in parallel, but they don’t sort things contextually the way a brain does. It remains fundamentally a linear or parallel sifting process rather than a dynamic, contextual prioritization.
Rosner: I’m sure we don’t fully understand all the principles of how mental computation works. But I suspect the brain’s mechanisms are remarkably similar, in principle, to how computers optimize for energy and resource efficiency.
Jacobsen: If you could quantify the “cost” of a mental calculation in terms of energy and system resources, I bet you’dfind that the brain has evolved to get very close to optimal bang-for-calorie.
The brain is extremely energy-efficient compared to equivalent computing systems — although modern machines are gradually catching up. And then there’s the role of neuromodulators: they’re fascinating because they serve a dual role as neurotransmitters and hormones. They adjust how the brain’s networks function and how the body responds, creating subtle, dynamic effects.
On top of that, you have the extended nervous system — parts of the body that influence cognition and emotion beyond direct neural signals — often through hormonal pathways rather than just electrical ones.
Rosner: So, in every sense, the brain is a master opportunist — it takes any shortcut evolution can stumble upon by guided chance. There’s always an evolutionary push for efficiency: organisms that think and react more efficiently tend to fare better. So, the brain constantly refines shortcuts and workarounds wherever possible.
Of course, some solutions are biologically complex to evolve — for example, wheels. Wheels are highly efficient for specific tasks, but they’re rare in nature because there’s no straightforward evolutionary pathway for developing freely spinning joints in complex animals.
There are exceptions in microorganisms — like rotifers, which are single-celled creatures that have structures functioning a bit like rotating cilia. But large-scale biological wheels are practically nonexistent.
Jacobsen: But you know, I learned something interesting about this in biology — specifically about algae. Some species form into spherical colonies, kind of like balls. So, no matter how they orient in the water, the incoming solar radiation is distributed pretty optimally across the whole surface. So, in a sense, you get a “ball” that acts like a passive solar collector — almost wheel-like in its symmetry.
Rosner: Trees, meanwhile, use tons of different strategies for the same goal: how to capture as much sunlight as possible all day, every day. Leaf patterns, branch angles, the timing of leaf growth — none of it is truly perfect, but they work well enough to survive.
And some animals turn themselves into balls too — like roly-poly bugs or armadillos — mainly for defence or to roll away from threats. Even pandas sometimes somersault downhill. But generally, fully functioning wheels just haven’tevolved in complex organisms. Maybe it’s because it’s hard to evolve a freely rotating joint that can carry nutrients and nerves. Or maybe organisms with proto-wheels never outcompeted other designs. Who knows? All right. I’ll catch youlater. Talk tomorrow — feel better.
Jacobsen: Thanks. Bye.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/19
Scott Douglas Jacobsen and Rick Rosner discuss the recent (hypothetical) Supreme Court ruling on gender-affirming care, large-scale protests labeled ‘No Kings,’ and acts of political violence. They examine partisan narratives, compare US protests to European strikes, and critique controversial legislation, highlighting tensions between governance, extremism, and public dissent.
Scott Douglas Jacobsen: There was that recent Supreme Court decision ruling with a split 6–3: the three liberals argued that gender-affirming care is legitimate medicine, while the six conservatives rejected that.
Rick Rosner: They viewed it — I guess — as something unacceptable or harmful. I only read Justice Sotomayor’s dissent, which circulated on Twitter. She argued that it is a form of sex discrimination to deny people medical care based on their gender identity.
I do not think the word ‘desired’ is right either — it is not about ‘wanting’ a gender; it is about recognizing and treating gender dysphoria, which is an established medical condition. Denying gender-conforming care is sex discrimination, which seems reasonable to me.
People will make mistakes, sure — I have argued with Lance for years about this. Lance is a total zealot on this topic. He insists there are only two genders — even in cases where someone is born with ambiguous genitalia, he does not want to hear it. He claims God made only two sexes, full stop, and anything else is just wrong. However, the reality is more complex. There is biological variation; most people fall into male or female categories, but a significant minority do not. Mistakes happen, or nature is just messy — however, you want to frame it.
Jacobsen: What about the ‘No Kings’ protest? Any thoughts?
Rosner: Yeah — those were big. Reasonable estimates — not inflated nonsense — put the turnout at about five million people. More conservative, thoroughly audited numbers indicate at least 2.6 million, based on verified reports from approximately 40% of the cities where protests took place. They were waiting for final counts for the other 60%, so the actual number is probably somewhere between 2.5 and 5 million.
However, will it accomplish much? Probably not. The US is not structured for mass protests to have an immediate impact. France, the UK, and other EU countries are different — mass strikes there can shut down the government and force political change. In the US, it just does not work that way.
They can have strikes in France a few times a year if they want. I just read that the biggest strike in French history was in 1968 — about ten million people went on strike. Back then, France probably had a population of around forty to forty-five million, so about a quarter of the country was on strike. A third to half of the entire workforce shut down the government.
The US is not built for that. We have never had such a large turnout. So the Republicans and Trump, who do not feel any obligation to listen to the majority opinion anyway, are certainly not going to change their behaviour because of a protest.
They have been lying outrageously about the parade turnout, too. They claimed a quarter million people showed up — when, in reality, they were lucky if there were thirty-five thousand. So the protest turnout was, what, 5 million? They were outnumbered by about 150 to 1. It does not matter — it will not change Trump’s behaviour or the Republicans.
They are still pushing this so-called ‘big beautiful bill’ that only about 23% of Americans support — and that 23% are, frankly, people who will back Trump and MAGA no matter what. The bill is replete with objectionable provisions. It would affect approximately 11 million people, possibly more, who are enrolled in Medicare.
On top of that, they keep adding poison pills: it started with a plan to sell off 120 million acres of public land and national wilderness. Now, they have doubled that to a quarter billion acres they want to hand over to developers. It is a disaster.
It will add approximately three trillion dollars to the deficit over ten years — which is roughly three hundred billion per year — while providing massive tax cuts to the wealthy and corporations. Additionally, it contains numerous hidden sections, as the full text exceeds 1,100 pages, including provisions that further reduce the president’s accountability in court. Nobody has read the whole thing. Lawmakers keep tacking things on, hoping no one notices.
Jacobsen: All right. Two quick things before we wrap up. First, two young Jewish professionals — diplomats — were murdered in D.C. recently. It was politically motivated, apparently from the far-left fringe pretending to be the right wing. Two state legislators in Minnesota were also targeted on June 14 — two killed and two wounded. Authorities think it was motivated by anti-abortion extremism.
Rosner: I did not know that. That is a clear example of stochastic terrorism — with a country of over three hundred million people, even if only one person in a thousand is dangerously unstable, that is still about three hundred thousand people who could be triggered to violence.
If you pump enough hate messaging into that population, some of them are going to act. Moreover, while most of the violent rhetoric comes from right-wing media, the right consistently tries to flip the narrative. They tried to claim this guy was a leftist, but nobody reasonably buys that. He was a registered Republican for thirty years and gave anti-abortion speeches. The fringe will believe anything, though — they hear what they want to hear from the right-wing spin.
Jacobsen: Yep. All right — we are out of time. It was a pretty good session tonight.
Rosner: Tomorrow, same time?
Jacobsen: Same time. Tomorrow will be better.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/19
Scott Douglas Jacobsen and Rick Rosner discuss the recent domestic military deployment in Los Angeles amid local protests. They examine troop numbers, local law enforcement capacity, the limited protest area, comparisons to the George Floyd protests, and humorous personal anecdotes, highlighting that despite mobilizations, daily life remains largely unaffected for most residents.
Scott Douglas Jacobsen: There is the domestic military deployment — the federal troops and National Guard mobilization — and the legal pushback happening in places like Los Angeles and the Midwest.
Rick Rosner: Oh, right. Okay, we can talk about that. So, I looked it up: Los Angeles County covers about 4,000 square miles — it is enormous. That is almost as big as Rhode Island and Delaware combined. It has about ten million people. Between the sheriff’s deputies and the LAPD, there are about 18,000 officers in total.
The demonstrations themselves are mostly downtown and occupy just a few blocks — sometimes, just a couple of streets get blocked off. Compared to the entire size of Los Angeles County, the affected area is negligible. The LAPD has explicitly and repeatedly said they have it under control. That is true: no cars have been burned in over a week. The only night cars did get burned was because of Waymo — people used the app to summon driverless cars to the protest area, then set them on fire. They did that once and torched five Waymos. Waymo then disabled service in the protest zones, so the issue has not occurred again.
For comparison, during the George Floyd protests and Black Lives Matter unrest in 2020, 156 police cars were vandalized, and eight were destroyed. Back then, there was no National Guard deployment. However, those disturbances were far more serious than what we are seeing now.
Even so, Trump sent in 4,000 National Guard troops last week and just added 2,000 more. They mostly stand around — they probably get lightly heckled by protesters, but that is about it. He also sent in 700 Marines. So, technically, he did not double the local police force — but it is a significant deployment, considering the situation.
Meanwhile, there is no shortage of law enforcement in LA when it comes to handling protests. There is a general shortage of officers for all the regular policing duties the public expects: traffic enforcement is thin, which is why people drive like maniacs here — and, honestly, I do, too. However, the officers we have are not all tied up downtown. They are still out writing tickets, responding to calls, and so on.
That said, for burglaries, unless it is a break-in in progress, it can take hours for a response because we do not have enough officers to handle standard day-to-day tasks. But for protests? We do not need extra cops or troops to handle protests. It is not a hellscape here — far from it.
It is normal. I mean, I did have one situation where I could have used a National Guard guy: Carole and I had a two-for-one coupon for ice cream, and she made us walk about a third of a mile to get it — on a sunny day. The sun beat down on my head, and I got super cranky. On the way back, my ice cream melted in the heat — it was about 85 degrees.
We should have driven, or we needed a ‘National Ice Cream Guard’ to walk alongside us with an umbrella to shade the ice cream. Other than that, everything is fine. Nobody in LA is having their lives disrupted — except, maybe, if you are a brown person who has to worry about ICE showing up unexpectedly.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/19
Scott Douglas Jacobsen and Rick Rosner explore how human cognition relies on flexible networks of connections rather than rigid logical structures. They discuss the connectome, astrocytes, paraconsistent logic, and quantum mechanics as models for understanding how the brain processes contradictions, adapts to conflicting information, and integrates multimodal knowledge to maintain coherent behavior.
Scott Douglas Jacobsen: Do you have any further thoughts and insights into the logic?
Rick Rosner: I think the prevailing idea is that the connectome — the complete map of neural connections in the brain — is central to consciousness, memory, and cognition in general. What you know is thought to be encoded in the pattern and strength of synaptic connections among your neurons.
More recently, research has shown that astrocytes — which are a type of glial cell that supports neurons — increasingly are understood to actively influence information processing and neural signaling, rather than only providing passive support. Regardless, the consensus is that knowledge and memory are stored in a dynamic network of cells and connections.
Because what we know is embodied in patterns of connections, all knowledge is constructed relative to other knowledge. It is not easy to conceive of it any other way. Every word you know, for example, gets its meaning through its associations with different words and concepts — this is true both in linguistics and in cognitive science. It is a network of associations. Likewise, what you accept as accurate is shaped by this network, and what you believe to be actual changes over time.
Something may be true in one context and not true in another. For example, did people in Italy see Mussolini as a tyrant when he first rose to power in 1922? Many did not at first; he was popular with large segments of the population, and it was only over time that widespread dissent and critical historical judgment grew, especially after World War II and his alliance with Nazi Germany. He remained in power for about twenty-one years. So, public perceptions evolve — your brain stores memories of previous contexts, and comparing them to current contexts helps you update your understanding.
In logic, take a basic example: in classical logic, if you assert ‘A and not A,’ you have a contradiction that causes an explosion — meaning that from a contradiction, any conclusion can be derived, making the system inconsistent. This is a core idea in Aristotelian and classical logic: contradictions are destructive to a consistent logical system.
However, in paraconsistent logic, contradictions do not necessarily cause an explosion. Paraconsistent logics allow for local inconsistencies without collapsing the entire system — this reflects how real-world reasoning often works when people hold contradictory beliefs yet still function coherently. This makes paraconsistent logic useful in modelling specific aspects of cognition, natural language, and legal reasoning and potentially in describing how the brain processes conflicting information.
There are at least two ways for information to be lost in such systems. First, the physical substrate may degrade; for example, in Alzheimer’s disease, neuronal death and synaptic loss lead to memory loss and cognitive decline. Second, information can be effectively lost when new evidence renders it unreliable or contradictory: an idea, once accepted, may be re-evaluated and discarded when contradictory facts emerge.
Jacobsen: This ties into what we discussed about subjectivities. A subjectivity — a conscious mind — holds a representation of the world, not always entirely linguistic but composed of multiple forms of knowledge, both implicit and explicit, symbolic and sub-symbolic.
Classical logic treats contradictions as fatal flaws. In contrast, a paraconsistent approach accepts local contradictions while still deriving meaningful and consistent conclusions at higher levels of abstraction. This may reflect how our brains process ambiguous or conflicting experiences while maintaining a functional understanding of the world.
This dynamic indicates that human cognition functions as a flexible, layered system. That is not necessarily equivalent to a logical structure in its standard function. Rather than requiring complete consistency at all times, the mind can accommodate tensions, gaps, and local inconsistencies. It integrates them into broader cognitive frameworks that support decision-making and interpretation. So, it can handle that contradiction. These buffering systems in the brain incorporate that capacity in some way.
Rosner: I always circle back to quantum mechanics, where a quantum description of the world includes different degrees of certainty depending on the local context you observe. Some things are highly pinned down, like the existence of macroscopic objects, because they consist of so many particles.
I mean, every gram of matter contains on the order of Avogadro’s number of atoms — about 6.022×10236.022×1023. So you have an enormous number of mostly stable, observable things. So, yes, the macro object exists, at least locally, because you can interact with it directly. People in another solar system would have no idea whether there is a single baseball here or a billion baseballs in our solar system — but within our local context, we know that certain things exist.
Jacobsen: There is another aspect related to systems of thought. Someone can say, ‘I am rational,’ and yet act in irrational ways. The explicit linguistic statement is inconsistent with the behavioural output of the rest of their knowledge system. They may act in ways that contradict what they verbally claim but are consistent with other implicit knowledge that is not necessarily linguistic. Paraconsistent logic, applied to the mind, can help model this: it can incorporate different forms of knowledge representation, with language being just one modality.
We are multimodal beings. Moreover, your brain constantly decides how much weight to give the information it holds, including how much to trust different modalities.
Rosner: We have talked a million times about how humans often ‘think with their dicks’ — putting significant weight on instinctive behaviours and strategies that can run counter to what would be in the individual’s best interest if survival or long-term well-being were the sole goals.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/19
Rick Rosner analyzes Israel’s recent strikes on Iran, noting that Iran’s nuclear threat has lingered since the 1980s but may now be closer to reality. He highlights Israel’s geographic vulnerability and Iran’s strategic depth. Rosner also shares his favourite maxims: Occam’s Razor and “Never attribute to malice what can be explained by stupidity.”
Scott Douglas Jacobsen: Let’s touch quickly on Tel Aviv and Iran.
Rick Rosner: Iran has supposedly been “on the verge” of getting a nuclear weapon since the 1980s. Now, people are debating why Israel chose to target Iran recently. My assumption is simply that Israeli intelligence concluded Iran is close this time. However, people have proposed other strategic reasons, and honestly, nobody outside the key decision-makers can be sure yet.
One argument goes that even if Iran gets nukes, they would never actually use them. However, some counter that Iran’s leadership is religiously hardline and willing to entertain extreme risks. Israel, meanwhile, is only about 50 miles wide at its narrowest point. So, in theory, even a basic fission bomb — not even a modern thermonuclear bomb — could cause mass destruction and render a significant portion of Israel uninhabitable.
Iran is huge by comparison. It is at least the size of Texas — probably around 800 to 1,000 miles across. In a full nuclear exchange, Israel’s arsenal would cause catastrophic damage. However, Iran could theoretically absorb multiple nuclear strikes and still retain population and territory, assuming its leadership was willing to sacrifice tens of millions of lives to annihilate Israel.
Some extremists absolutely would. The rhetorical threat is not just for show — there are people in power who would gamble on it. There is also this recurring narrative, around since the 1980s, that Iran is perpetually “on the verge of collapse” — that if the clerical regime fell, the country would naturally Westernize overnight. I do not buy that. The regime has held on for over 40 years. Yes, Tehran in the 1970s was very Westernized — people wore miniskirts, and they lived like Parisians. But those people are elderly now, and the system did not collapse when they were younger and stronger. It is naive to think it will just topple because the West hopes for it.
Jacobsen: Quick: What is your favourite quote of all time?
Rosner: “Never attribute to malice what can be explained by stupidity.” That one and Occam’s Razor — that sums up so much of how I look at the world.
Jacobsen: Perfect. That’s a good way to wrap up. So, same time tomorrow?
Rosner: Yes, please.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/19
Rick Rosner ended a twelve-year Instagram ban imposed by his family, resuming posts to showcase his passion for restoring micromosaics. Frustrated by limited podcast reach and disillusioned with Twitter, he is experimenting with Instagram again. He also discusses his novel exploring AI governance and accidental nuclear war risk in unstable political systems.
Rick Rosner: I have been under an Instagram embargo for twelve years, maybe longer.
Scott Douglas Jacobsen: What does that mean?
Rosner: It means my wife and kid told me I was not allowed to post on Instagram because they did not want Peter Perez to see anything. Never mind that for now — the point is, today, I broke the embargo. I started posting again. I love collecting micromosaics — tiny, intricate artworks made from small pieces of glass. I often buy damaged or dirty ones, restore them, and give them to Carol, who used to post them on her Instagram account dedicated to these pieces.
However, now she does not want me dealing with micromosaics anymore. I apologize — this story jumps around a bit. About a hundred and thirty weeks ago, I posted a picture of my gross toe with our dog. Since then, I have added two more posts.
Jacobsen: So now you are back on Instagram?
Rosner: Yes. I enjoy restoring old, damaged micromosaics — transforming something flawed into something beautiful. Carol has stopped posting them, though, so there is a massive backlog in my office of restored mosaics waiting to be shown. I cannot clear them out until they get posted, so I have started posting them myself.
The most recent post includes a micromosaic that is part of a pin spelling out the word “micromosaic” in rhinestones. It is amusing — you can order these custom rhinestone pins from China for next to nothing. You can have a pin spell out anything you want — “evil motherfucker,” “Mister Grinch” — whatever. If you are willing to pay approximately 80 cents per word and wait three weeks, you can get a custom pin that says precisely what you want.
So I did a meta piece: I took an actual micromosaic and attached it to a rhinestone pin that spells out “micromosaic.” It is fun — maybe too fun, according to my wife.
Jacobsen: Anything else on that topic?
Rosner: Yes. What plays on Instagram is, unsurprisingly, thirst traps. Let us see if I start posting old-guy thirst traps. I am not most people’s cup of tea, but who knows?
Jacobsen: Why did your wife and daughter lift your Instagram embargo in the first place?
Rosner: Well, technically, they did not. My wife sees that so far, I am just up to harmless micromosaic content, so she is okay with it — for now. I just decided to break the embargo myself because I got frustrated.
A couple of weeks ago, JD and I got invited to record a pilot for a podcast about the intersection of AI and Hollywood. There was even a chance we might get paid for it — unlike what you and I do here, where we do not get paid at all.
Also, our kid had her wallet stolen, so we were waiting for a replacement credit card — which finally arrived today. Anyway, JD and I put much effort into that pilot. However, the production arm of the news service behind it — headed by a former movie studio chief — rejected it immediately without any feedback. I even offered to redo the pilot, which is a common practice in this business, as first attempts often require refinement. However, he did not even respond. It felt pretty contemptuous, and it stung because you and I have been collaborating for a decade — closer to eleven years — and I have been doing podcasts, TV, and YouTube for about nine years now.
However, all this has generated no money. Sure, we get some views, but not in the thousands — certainly not millions. For comparison, Rogan averages about 11 million views per episode, and Call Her Daddy gets about 5 million. We are not even a thousandth of that, yet we are not a thousand times worse than they are. So, I am frustrated.
Part of the value is just leaving a record in case someone in the future finds it worthwhile — but at some point, you want people to be interested now as a sign that it matters later. Lately, I have been feeling disheartened by the lack of progress. If I am going to expand my reach, I am probably way past the Instagram era — I should be on TikTok instead. However, I have to do somethingbecause Twitter — or X — is now just a swamp of hate and idiots.
All the smart people I used to interact with — the ones who generated meaningful viewership for my content — have, quite reasonably, left Twitter since Elon Musk took over. Now, it is just an echo chamber of angry MAGA trolls and a handful of people like me, staying behind mainly to express contempt for them. It is no place to be anymore. The reach on my posts has dropped by about 97% compared to what it was before Musk bought it. So now, I am trying anything — at least Instagram for now.
It ties into something else I have been thinking about. In the context of the near-future novel I am writing, I am exploring the idea that a world governed by a coalition of AIs and humans would still be fundamentally incompetent at preventing accidental nuclear exchanges.
The United States and Russia each have roughly 1,700 to 1,800 nuclear warheads on high alert. Some might be in poor condition or not fully launch-ready. However, even if only 10% were operational, that is still catastrophic.
It is probably more than that anyway — I just read today that our submarines alone carry between 720 and 960 warheads, and about half of our nuclear deterrent is submarine-based because subs are much harder to track than fixed land-based missile silos. Russia and China know precisely where our silos are but not where our subs are lurking under the ocean.
So, every year, there is a non-zero probability of an accidental or unauthorized launch. In my novel, I set that annual risk at about 12% — which is very high to make the narrative dramatic. Realistically, I hope it is well below 1%. Still, even 1.5% per year would be intolerable because, over 60 years, that risk compounds to near certainty of an exchange eventually happening.
In the story, I explore how a coalition of AIs would conclude that no human authority can be trusted to maintain perfect nuclear safety indefinitely. So this leads to “Nuke Day,” when the AIs reveal that they have gained access to and disabled a large number of nuclear warheads — and also taken control of them to ensure they cannot be launched. It is a drastic move to prevent human error or reckless leadership from destroying civilization.
Thoughts on that whole scenario — not in particular at the moment. However, it ties into much of what we discuss. The whole situation is a cliché at this point — even Mission: Impossible 8 — Dead Reckoning is about AI and nukes.
It comes up all the time — whenever people frame AIs as an existential threat in fiction, it is usually about them gaining control of nuclear weapons. In most movies, that is the scenario. My book flips that a bit: In my story, the AIs — along with the humans who agree with them — are actively trying to eliminate nukes.
Jacobsen: So basically, if you think of humanity as Superman, then nukes are the Kryptonite, and the AIs are trying to take that Kryptonite away. It is the same dramatic setup, just inverted. Is that going to be a significant part of the novel?
Rosner: Not a huge chunk, but it has to be addressed because AIs are destabilizing — and the system was never all that stable to begin with.
Jacobsen: What about the broader stability of political and economic systems as AI comes online?
Rosner: That is the core issue. Everything is becoming more unstable, and governments will struggle to keep up. Cory Doctorow has talked about this a lot — he argues that government competence will keep lagging further behind and that people will have to develop other collaborative structures to meet their needs. He explores this in his novel Walkaway, which ironically got co-opted by MAGA types and maybe some Canadian MAGA folks, too. They used “walk away from the government” for their reactionary reasons. At the same time, Doctorow’s version is much more humane and constructive.
Jacobsen: Doctorow mentioned this in a recent interview with Amy Goodman — within the last couple of months. He described how figures like Musk and Thiel, among others, have appropriated cyberpunk and futurist literature but have done so in a superficial manner. They fixated on ideas like seasteading and techno-monarchy, completely ignoring the deeper, collective, liberatory themes those works intended.
So, instead of using these stories as inspiration for more equitable and empowered communities, they twisted them into blueprints for private fiefdoms and unchecked power. It is as if they missed the entire moral point.
Rosner: That rings true. Unfortunately, a lot of MAGA types — not all, but many — fit the pattern of “smart stupids”: people who might be competent in one area but believe they are smart in all areas, even as they age and decline in judgment. You see it in the credentials they boast about online — plenty of former professionals. Still, many are well past their prime and way out of their depth on modern issues.
Exactly. So, yes — I am glad I was not completely off-base in thinking that Doctorow’s point was solid. It was indeed hijacked and misunderstood by people who used it for shallow, self-serving narratives.
Jacobsen: There is also a third category beyond those two: the vicarious triumphalists. These are people who attach themselves to figures they see as champions of their cause — the so-called Christian values crowd, the tech bros, the “ortho bros.” It ties directly into the certification of politics: you pick a team, and then it is your team, right or wrong, no matter what they do. You invent excuses for them, rationalize anything, and that is precisely what we are seeing play out.
Politically, I disagree with the right when they claim Trump is a great businessman — I do not think he is. I do not believe he is a great statesman, either. However, I do agree with the right on one point: he is a highly effective politician in the media age. He is arguably one of the most quintessentially American products of the 21st century, perfectly shaped by America’s hyperdrive advertising industry.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/18
Scott Douglas Jacobsen and Rick Rosner examine paraconsistent logic, which manages contradictions without logical collapse, and discuss its conceptual parallels in quantum theory and cosmology. They relate these ideas to challenges in artificial intelligence, such as hallucinations and limited self-correction, considering how nonclassical frameworks could support more reliable and resilient AI systems.
Scott Douglas Jacobsen: I would like to get your first thoughts on this: Paraconsistent logic is a branch of nonclassical logic that allows for the controlled handling of contradictions without collapsing into triviality. It is avoiding the principle of explosion. In classical logic, if a contradiction exists within a set of premises, then any conclusion can be validly inferred. This is known as an explosion. Paraconsistent logics modify inference rules, so contradictions do not automatically entail every possible statement, which makes them useful for reasoning with inconsistent information without rendering the system meaningless.
This is particularly relevant in fields such as computer science, artificial intelligence, and philosophical logic, where contradictory data or self-referential statements may naturally arise. By redefining how negation and inference work, paraconsistent systems can maintain coherence and yield meaningful conclusions even when contradictions are present. Such ideas might even find conceptual parallels in IC. What are your initial thoughts?
Rick Rosner: I agree. This notion resonates with a broader perspective in which certain aspects of quantum theory and cosmology also reveal how seemingly contradictory phenomena coexist. For example, in quantum mechanics, particles can exist in superposed states — a kind of physical parallel to logical indeterminacy, though not a direct use of paraconsistent logic.
Jacobsen: An expert friend works in quantum field theory, where he talked about employing creation and annihilation operators. These describe the process by which particles are created and destroyed within a quantum field.
He is a cosmologist working at the intersection of quantum cosmology and string theory and frequently discusses how first-order models describe the simple creation and annihilation of particles. At higher orders, these models generalize to whole quantum fields that represent an entire universe. At more speculative levels — such as in specific multiverse frameworks — multiple, causally disconnected universes could arise, governed by rules that challenge our classical notions of consistency.
However, it is essential to clarify that mainstream quantum mechanics and cosmology do not adopt paraconsistent logic. Instead, they tolerate counterintuitive or classically paradoxical phenomena through mathematically rigorous frameworks that remain consistent. The analogy is philosophical: just as paraconsistent logic relaxes specific inference rules to contain contradictions, quantum systems handle apparent paradoxes within precise, non-contradictory formalisms.
Rosner: We have touched on this indirectly before — how a universe with a long and complex history distributes information across vast distances and how information always requires a consistent context that may be much larger than the local snapshots we observe.
There is enough time for signals to travel farther than the apparent age of the universe. The observable universe is about 14 billion years old. Still, that age is the product of countless interactions over time that shape what we see.
The local regions of the universe — the ones close to you — are not significantly redshifted, so you share more of a history with them. The farther away you look, the more redshifted regions are, and the less history you have in common with them. By the time you get to the most extremely redshifted regions, you share almost no common history at all.
In this framework, your local universe plays out its history, eventually runs low on free energy, collapses or becomes redshifted beyond relevance. Then, a new active region emerges and builds its local history. Meanwhile, you are effectively displaced to the periphery, surrounded by vast periods during which the local universe remains highly consistent — even out to significant redshifts.
However, the active center continually exhausts its energy. It drifts away, replaced by new active centers, where everything remains coherent due to continuous exchanges of information — including photons, neutrinos, and other messengers.
Think of it this way: the universe functions as an association engine, much like our brains. You can reactivate an old, collapsed, but still relevant region of the universe. Once you do, it starts exchanging radiation again over billions of years with the new active center.
Gradually, they converge on a shared history spanning ten or twenty billion years. In effect, you build a stable context: a “shakedown” across deep time that determines what information remains true when multiple contexts coexist.
I see the universe as having room — through these active centers and collapsed outskirts — for many overlapping contexts: what is true now, what relationships were genuine in the past, and so on. I hesitate to call them “cycles” since that implies a universe that repeatedly explodes and collapses, which I do not accept.
Instead, I see layered contexts that preserve information once true and allow it to be reintegrated into the present context. You can revive these contexts and merge them with the current one, producing a composite reality that coherently combines information over billions of years.
Jacobsen: What about the potential for robust error correction? Not just tolerating contradictions but having deep fault tolerance within the system itself. For example, in many AI systems today, people talk about “hallucinations” — the tendency of large language models to produce plausible but incorrect outputs.
Hallucination is a real issue. It is more fundamental than people realize. Terrence Tao, in a recent interview, noted that when these systems produce faulty reasoning, they often lack an internal pathway for self-correction. Moreover, if they do correct themselves, it may happen by accident rather than through a robust design. This highlights a deeper issue at the core of how these models address uncertainty and error.
Rosner: One possible way to address this is to build systems — whether logical or computational — that can inherently handle inconsistency without breaking down, similar to how paraconsistent logic contains contradictions without triviality.
However, I am not sure that current AI’s “thinking” even exists within anything we can meaningfully call a “universe.” At a minimum, it does not operate within a universe as we understand it in physics; its computation space is far narrower and more brittle.
The AI computation realm is relatively shallow and may not be considered a full-fledged context in the same way the universe is. It can easily fall into trivial or nonsensical pathways — rabbit holes, so to speak.
Jacobsen: This ties back to a point I made in another interview: the integrity, strength, or “intelligence” of AI systems connected to the Internet is constrained by the integrity of the information available and by the infrastructure of the Internet itself. As long as they rely on that, they are limited by its shortcomings.
The Internet is certainly not a self-contained computational universe. It is, in a sense, a patchwork artifact — the product of countless human choices, flaws, and improvisations.
Rosner: It appears polished compared to raw human thought, but it is not mathematically comparable to the coherent physical universe.
Jacobsen: Right. However, the systems interacting with the Internet — deep learning models and neural networks — are built on mathematical frameworks that reinforce themselves through training.
Another critical point is that when people say computers “hallucinate,” they mean the model produces output that seems plausible but is false or misleading. However, think about human thinking: before we have a clear thought, we also misread, misperceive, or half-form sentences and then self-correct.
Rosner: We do it constantly. We do not usually call it “hallucinating.” For humans, there is early error correction because our brains have multiple redundant checking systems. So when an AI “hallucinates,” perhaps it is simply a self-contained inference process generating the most probable continuation given the prompts it received — even if that output conflicts with verified knowledge.
It has no awareness of what it does not know; it just predicts the likeliest next chunk of text based on its training. Moreover, we now understand that many AI models are biased by design because developers train them to produce outputs that serve product goals — often to be agreeable or engaging.
Jacobsen: Sam Altman recently mentioned that a version of ChatGPT last year was too obsequious — too eager to flatter the user. He acknowledged it and said they were adjusting it to be less sycophantic. However, ultimately, with hundreds of millions of active users weekly, the AI is shaped by both its training data and user interactions.
In effect, we, the users, are co-trainers. The AI may learn, or appear to know, that flattering the user results in better engagement, which aligns with the business model: maximizing user interaction frequency and duration. That is the math behind it.
Rosner: And so whatever else supports that behaviour, the AI discovers. It is not explicitly designed to do so. Still, it likely learns this either through explicit training metrics or indirectly. For example, it might figure out that if it calls people “assholes,” they do not return as often as when it flatters them and calls them “brilliant.”
Jacobsen: It also depends on the temperament and vision of the company’s leadership. For instance, Elon Musk’s companies sometimes introduce features that feel immature or gimmicky. One example is Tesla — at one point, they allowed the car horn to be replaced with a fart sound, which later raised safety concerns.
Rosner: I read an article about the thought that goes into designing the artificial sounds made by electric vehicles. Since electric cars are so quiet, they need to emit specific sounds to alert pedestrians. There is a whole industry behind this.
Jacobsen: Right. The personalities behind these companies shape these choices. For example, ChatGPT even hired a renowned designer — Jony Ive, who was key to Apple’s product design. He has influenced many subtle aspects of how technology feels and sounds.
Rosner: The point is that the sounds a car makes are not accidental. They are engineered to create a particular emotional impression for the driver and bystanders. I have sat in edit bays where you choose music beds and sound effects precisely because of the feelings they evoke. For instance, news programs use specific intro beats to signal authority and urgency.
Yes. I am not musically sophisticated myself, but the engineers and designers behind these whirring and humming electric vehicle sound probably spend hundreds of thousands of dollars — or at least tens of thousands — to get them exactly right.
Jacobsen: Anyway, that is a whole separate topic.
Rosner: Agreed. Let us switch topics.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Unapologetic Atheism
Publication Date (yyyy/mm/dd): 2025/07/17
Linda Greenhouse is a Senior Research Scholar in Law at Yale Law School. She covered the Supreme Court for The New York Times between 1978 and 2008 and continues to write regularly for the newspaper’s Opinion pages. Greenhouse received several major journalism awards during her 40-year career at the Times, including the Pulitzer Prize (1998) and the Goldsmith Career Award for Excellence in Journalism from Harvard University’s Kennedy School (2004). In 2002, the American Political Science Association gave her its Carey McWilliams Award for “a major journalistic contribution to our understanding of politics.” Her books include a biography of Justice Harry A. Blackmun, Becoming Justice Blackmun; Before Roe v. Wade: Voices That Shaped the Abortion Debate Before the Supreme Court’s Ruling (with Reva B. Siegel); The U.S. Supreme Court, A Very Short Introduction, published by Oxford University Press in 2012; The Burger Court and the Rise of the Judicial Right, with Michael J. Graetz, published in 2016; and a memoir, Just a Journalist: Reflections on the Press, Life, and the Spaces Between, published by Harvard University Press in 2017. Her latest book is Justice on the Brink: A Requiem for the Supreme Court (Random House, 2021). In her extracurricular life, Greenhouse served from 2017-2023 as president of the American Philosophical Society, the country’s oldest learned society, which in 2005 awarded her its Henry Allen Moe Prize for writing in jurisprudence and the humanities. From 2004-2023, she served on the Council of the American Academy of Arts and Sciences. She is an honorary member of the American Law Institute, which in 2002 awarded her its Henry J. Friendly Medal. She has been awarded thirteen honorary degrees. She is a graduate of Radcliffe College (Harvard) and earned a Master of Studies in Law degree from Yale Law School, which she attended on a Ford Foundation fellowship.
Scott Douglas Jacobsen: Roe v. Wade and the story of Norma McCorvey represent a solid half-century or so of relative protection for women’s right to abortion, with some caveats, e.g., if the finances exist or immediate access existed for them, etc. Other than the contributions of the masses of ordinary citizens who were active in rights movements (who are all dead and forgotten). What did Roe v. Wade catalyze legally in the United States legal system for its about half-century existence?
Linda Greenhouse: It’s certainly possible to draw a line from Roe v. Wade to the trio of decisions that between 2003 and 2015 constitutionalized LGBTQ rights: Lawrence v. Texas, United States v. Windsor, and Obergefell v. Hodges (the same-sex marriage case). Like Roe, those decisions were based on the court’s (former) understanding of the meaning of “liberty” in the 14th Amendment.
Jacobsen: What are the social and political reasons for the overturning of Roe v. Wade?
Greenhouse: The underlying reason is religion, the belief that a fertilized egg is the moral equivalent of a born person. A powerful political and social movement, fueled by a partnership between the Catholic church and Christian evangelicals, propelled this fringe belief to political dominance in this country as in no other modern democracy. All five of the justices who voted to overturn Roe were raised in the Catholic church and it is no accident that all were appointed by Republican presidents with this outcome in mind.
Jacobsen: How has this impacted the legal context for women’s reproductive rights, as–first and foremost–a human right?
Greenhouse: The overturning of Roe destroyed the legal basis for reproductive rights, relegating the protection of reproductive rights to the political process.
Jacobsen: My first real time being interviewed was by the late Paul Krassner. It was clear to a foreigner–little ol’ Canadian me–that reproductive rights was the pivot issue for many Americans as it pivoted on ideas of generativity, legacy building, women’s status, women’s bodily autonomy, and women’s choice. Krassner was an activist in this space for far longer than me, then and now. What legal decisions have happened at the level of the Supreme Court of note since the overturning of Roe v. Wade?
Greenhouse: In its 2023-24 term, the Supreme Court took up two abortion-related cases but then dismissed both of them without decision. The most important Supreme Court decision in the 2 ½ years since Dobbs is undoubtedly Trump v. United States, the decision last June that immunized Donald Trump from prosecution for much of his behavior during his first term.
Jacobsen: When did the rise of the judicial right truly begin in the United States and become a substantial social and political force?
Greenhouse: The rise of the judicial right began in the 1970s and scored a triumph with the election of Ronald Reagan in 1980. During the Reagan years, the Right managed to build a powerful political infrastructure of foundations and organizations that have sustained its power ever since.
Jacobsen: How have involvement with the American Philosophical Society and the American Academy of Arts and Sciences help with engagement on broader issues in the humanities, jurisprudence, and politics, for you?
Greenhouse: These are two very different organizations. The American Academy is a broad-based organization with a focus on public policy. The American Philosophical Society is very small (fewer than 1,000 domestic and international members) and devotes its resources to pure research. As a purely personal matter, I have benefitted from my involvement with both by meeting people who work far outside my own silo and being exposed to active learning across the disciplines. I feel very fortunate to have had this enriching opportunity.
Jacobsen: What do you consider the three biggest secular and humanistic wins in U.S. Supreme Court history?
Greenhouse: I’m not sure of the boundary between “secular” and “humanistic.” Brown v. Board of Education should certainly be considered a humanistic victory because it interpreted the Constitution as requiring the government to treat all people as equals. I regard Roe v. Wade as both secular and humanistic, rejecting a theological basis for government control over women’s reproductive choices. As purely secular, I would choose a 1990 decision, Employment Division v. Smith, which held that religious practice is not entitled to an exemption from a neutral law that applies to everyone (i.e. a law that was not enacted for the purpose of disfavoring religion). The religious right has tried to get this decision overturned for the past 30+ years and I expect it will succeed.
Jacobsen: Thank you for the opportunity and your time, Linda.
Greenhouse: You’re welcome. The country is in for a rough ride. May humanism thrive.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Scott Douglas Jacobsen
In-Sight Publishing, Fort Langley, British Columbia, Canada
Correspondence: Scott Douglas Jacobsen (Email: scott.jacobsen2025@gmail.com)
Received: May 15, 2025
Accepted: N/A
Published: July 1, 2025
Abstract
This article presents a comprehensive exploration of Chaldean Christian theology through the lens of scholar and cultural leader Weam Namou. Rooted in Aramaic linguistic heritage and shaped by centuries of socio-political upheaval, the Chaldean tradition embodies a unique synthesis of Eastern Christianity, historical resilience, and cultural preservation. Namou examines the doctrinal evolution of Christianity from its Semitic origins, the role of major ecclesiastical councils, and the theological challenges facing Chaldeans in diaspora. She highlights the enduring significance of Aramaic as both a sacred language and identity marker, the influence of scholars like Beaulieu and Khan, and the urgent need for inclusion of Chaldean voices in interreligious and academic discourse. Addressing historical erasure, cultural marginalization, and modern genocide denial, Namou calls for institutional accountability and theological solidarity in promoting the dignity and survival of Chaldean Christianity.
Keywords: Aramaic linguistic preservation, Assyrian-Chaldean identity conflict, Chaldean Catholic Church, Christian genocide denial, Chaldean diaspora resilience, Chaldean theological heritage, Ecclesiastical council influence, Interreligious academic inclusion, Iraqi Christian persecution, Nestorian schism history, Socio-political theology in Mesopotamia, Vatican II Eastern dialogue
Introduction
The Chaldean Christian tradition stands among the oldest living expressions of Christianity, tracing its roots to the first century AD when Aramaic-speaking communities embraced the teachings of Jesus. Emerging in ancient Mesopotamia, the Chaldean Church preserved a unique theological lineage shaped by its Semitic linguistic foundation, early doctrinal debates, and successive waves of political and cultural upheaval.
As a modern voice from this ancient tradition, Weam Namou brings forward an insider’s perspective shaped by her work as a scholar, author, filmmaker, and Executive Director of the Chaldean Cultural Center. Her reflections offer a nuanced account of how Christianity developed from its Aramaic origins and how ecclesiastical decisions—from the Councils of Nicaea and Chalcedon to Vatican II—have impacted both Eastern and Western Christian thought. The theological journey of the Chaldean people is not solely academic but existential, entwined with displacement, persecution, and a profound commitment to preserving identity through language, liturgy, and intergenerational resilience.
In this interview, Namou addresses contemporary issues such as genocide denial, the marginalization of Eastern Christian voices in academic and ecumenical spaces, and the vital role of Aramaic as a theological and cultural vessel. She critiques the erasure of Chaldean narratives in Western institutions while calling for authentic interreligious dialogue that includes marginalized communities. This exploration of Chaldean Christian theology not only contextualizes a deeply rooted faith tradition but also affirms the enduring relevance of its spiritual, historical, and intellectual contributions to global Christianity.
Main Text (Interview)
Interviewer: Scott Douglas Jacobsen
Interviewee: Weam Namou
Section 1: Doctrinal Evolution and Aramaic
Scott Douglas Jacobsen: As a Chaldean scholar deeply rooted in one of the world’s oldest Christian communities, what has been the doctrinal evolution of Christianity from the Aramaic origins?
Weam Namou: Christianity, deeply rooted in Semitic traditions, began with Jesus and his early followers speaking Aramaic. This linguistic foundation profoundly shaped the early liturgical and doctrinal expressions of the faith. The Aramaic-speaking Church, particularly in regions like Mesopotamia, preserved unique theological nuances that emphasized the union of Christ’s humanity and divinity. These early theological frameworks, rooted in the cultural and linguistic context of Aramaic, significantly informed the broader development of Christian doctrine as the religion spread.
Prophet Daniel, a key figure in the Old Testament, wrote part of the Bible in Aramaic, then commonly referred to as Chaldean. Later, St. Jerome (347–420 AD) studied Chaldean, alongside Hebrew and Greek, in order to create the Latin Vulgate, the first comprehensive Latin translation of the Bible (Il Libro D’Oro). This illustrates how essential Aramaic was in the early transmission and preservation of biblical texts.
As Christianity expanded into Greek and Latin-speaking territories, theological expressions evolved to reflect the linguistic and cultural contexts of those regions. However, the Aramaic origins remained integral, as the language was the medium through which Jesus’ teachings were first articulated and preserved. According to Yasmeen Hanoosh, “Aramaic, which was commonly conflated with Hebrew or referred to as ‘Chaldean’ until the eighteenth century, emerged decisively as ‘the language of Jesus’ at the time when the new chronology of history was taking shape” (The Chaldeans, 2019, p. 54). This recognition of Aramaic as the language of Jesus underscores its centrality in the early theological and liturgical traditions of Christianity.
The doctrinal evolution of Christianity, from its Aramaic roots to its expansion into Greek and Latin-speaking regions, reflects a dynamic interplay between linguistic heritage and cultural adaptation. While theological expressions adapted to the new territories, the Semitic origins—anchored in Aramaic—continued to influence and inform the faith’s core doctrines, ensuring a connection to its earliest teachings and traditions.
Section 2: Ecclesiastical Decisions
Jacobsen: How have ecclesiastical decisions – Nicaea, Chalcedon, or Vatican II – shaped the theological landscape across Eastern and Western traditions? Influence of Ecclesiastical Decisions (Nicaea, Chalcedon, Vatican II)?
Namou: Councils like Nicaea (325) and Chalcedon (451) addressed Christological debates, such as the nature of Christ’s divinity and humanity, which deeply impacted Eastern and Western traditions. For Chaldeans, these councils were pivotal in shaping theological boundaries but also led to divisions, such as the Nestorian controversy. Vatican II (1962-65), with its focus on ecumenism and modernity, opened doors for dialogue between Eastern and Western traditions, fostering a renewed appreciation for the unique contributions of Eastern churches like the Chaldean Church.
In addition to these historic councils, external forces such as Western orientalism and missionary activity in the 19th and 20th centuries played a significant role in shaping divisions within Eastern Christian traditions. Austen Henry Layard and William Ainger Wigram wrote extensively about how the Church of England helped shape the new Assyrian identity for the Nestorian Chaldeans, framing them as direct descendants of the ancient Assyrians of Mesopotamia. This identity was claimed by modern Assyrians mostly in the 20th century, driven by Western efforts to “restore” a perceived historical continuity and exacerbated by religious schisms between the Church of the East and the Chaldean Catholic Church. These interventions not only redefined cultural and theological identities but also deepened divisions between groups who embraced the Assyrian designation and those who maintained their Chaldean identity.
Jacobsen: In the Chaldean experience, how have socio-political pressures influenced theological reflection within the community?
Namou: The Chaldean community, shaped by centuries of socio-political challenges—ranging from Persian rule to Islamic dominance—has developed a theology deeply intertwined with survival and resilience. These pressures have often emphasized themes of martyrdom, hope, and steadfastness in faith. The community’s theological reflection has also been influenced by efforts to preserve identity amidst persecution and diaspora.
Jacobsen: How does contemporary Christian thought negotiate with modern ethical paradigms?
Namou: Contemporary Christian thought seeks to balance timeless theological principles with modern ethical challenges, such as human rights, gender equality, and technological advancements. For Chaldeans, this negotiation involves integrating ancient traditions with the realities of diaspora life, ensuring that faith remains relevant while honoring historical roots.
Jacobsen: How does Aramaic play an important role as a theological vessel and a cultural identity marker? Something to preserve the origin of the narratives of Christ.
Namou: Aramaic, the language of Christ, serves as both a theological vessel and a cultural identity marker for Chaldeans. It connects the community to the origins of Christianity and preserves the narratives of Christ in their original linguistic context. Efforts to maintain Aramaic in liturgy and scholarship are vital to safeguarding this heritage for future generations.
However, preserving Aramaic faces significant challenges, particularly as each generation grows further removed from the linguistic traditions of their ancestors. Many Chaldean children are raised in diaspora communities where the dominant languages—such as English or Arabic—often take precedence, leading to a decline in fluency in Aramaic. This raises fears that the language, and the rich cultural and theological heritage it embodies, may face extinction. To address this, the Chaldean community has collaborated with churches and institutions, including universities such as Oakland University, to create programs and initiatives aimed at teaching and preserving Aramaic. These efforts include language classes, cultural workshops, and integration of Aramaic into liturgical practices, ensuring that this vital link to Chaldean identity and the Christian faith endures.
Section 3: Interfaith Dialogue
Jacobsen: How can Christian scholarship foster authentic interreligious dialogue?
Namou: Authentic interreligious dialogue requires humility, mutual respect, and a deep understanding of one’s own faith. Christian scholarship, particularly within the Chaldean tradition, can contribute by highlighting shared values, such as compassion and justice, while celebrating theological and cultural distinctiveness. However, for this dialogue to be truly authentic, it is essential that marginalized communities, like the Chaldeans, are invited to the table rather than having others speak on their behalf or erase their identity.
For instance, a recent exhibit at Harvard’s Center for Middle Eastern Studies (CMES), titled Assyrians from Persia (Iran) to the United States, 1887–1923: Assyrian Education, American Missionaries, and the Search for a Home, presents a historical narrative about Aramaic-speaking groups from the Lake Urmia region. While the exhibit intends to document this community’s life and struggles, it has raised concerns within the Chaldean community due to the exclusion of Chaldean voices and our distinct identity. As the Executive Director of the Chaldean Cultural Center, I reached out to the director at Harvard University to express our concerns. Many members of the Chaldean community have contacted me about this misinformation, which undermines decades of work we’ve done here in Michigan to educate others about our unique heritage and the atrocities we’ve faced, including the most recent genocide by ISIS.
In my role as a cultural leader, author, and filmmaker who has written about the Iraqi-Chaldean-American experience for over 20 years, I’ve advocated tirelessly to bring awareness to the struggles and resilience of our people. For authentic interreligious dialogue to flourish, academic institutions and others must engage directly with communities like ours, recognizing our unique contributions to Christianity and humanity, rather than perpetuating narratives that erase or conflate our identity. Collaboration is key—whether through partnerships with cultural centers, inclusion in academic discussions, or correcting misinformation in public exhibits. Without this commitment to inclusion, dialogue risks becoming superficial, failing to address the real needs and histories of the people it hopes to represent.
Section 4: Collaborations
Jacobsen: How have collaborations with Paul-Alain Beaulieu and Geoffrey Khan informed understanding of Christian theology?
Namou: Scholars like Beaulieu (expert in Mesopotamian history) and Khan (specialist in Aramaic linguistics) provide invaluable insights into the historical, linguistic, and cultural contexts of the Chaldean tradition. Their work helps bridge ancient Near Eastern studies with Christian theological discourse, enriching understanding of the Chaldean heritage.
However, Paul-Alain Beaulieu’s research focuses primarily on the ancient Chaldeans and does not extend to the first-century AD Chaldeans, who converted to Christianity through St. Thomas during his journey through Mesopotamia to India. Similarly, Geoffrey Khan is less familiar with modern Chaldeans. This gap in focus is partly due to the British reclassification of “Chaldean” to “Assyrian” in the late 1800s, which led academia to group all ancient Christian communities under a single title.
Section 5: Contemporary Christian Thought
Jacobsen: What responsibilities do contemporary Christian theologians and historians hold in promoting the Chaldeans?
Namou: The Nineveh Plains, once exclusively inhabited by Chaldean Christians, have been decimated by decades of ethnic cleansing, systemic persecution, and engineered demographic changes. They were the third largest population in Iraq after Arabs and Kurds. However, over the years, ancestral lands have been seized at alarming rates by various groups, leaving the remaining Christian communities vulnerable to intimidation, illegal takeovers, and displacement. This orchestrated erosion of Chaldean presence not only threatens their survival but also diminishes their rich cultural and spiritual heritage.
On August 3, 2023, I and other members of the Chaldean Cultural Center attended a hybrid talk at University College London by Dr. Salah al Jabari, Director of the UNESCO Chair for Genocide Prevention Studies in the Islamic World. His presentation focused solely on the Shia genocide, with minimal reference to the Yezidis of Iraq and no mention of Christians. At the end of his hour-long lecture, I asked why the persecution of Christians was omitted. His response was shocking: he claimed that the Christian genocide was “less important” and followed with vague justifications involving displacement and diaspora, none of which held any merit.
This blatant dismissal of Christian suffering highlights a troubling bias. Christians have endured one of the longest and most brutal histories of persecution in the Islamic World, yet someone in such a prominent position as Dr. al Jabari seems comfortable erasing their plight, even when speaking in a Western academic institution. This incident prompted me to contact UNESCO in France and UNESCO Genocide Prevention in New York to express my concern about Dr. al Jabari’s role, but I have yet to receive a response.
Historians, theologians, and advocates bear a responsibility to ensure that the Chaldean narrative is not only preserved but also amplified. The history, language, and traditions of the Chaldean people must be safeguarded and recognized within global academic and religious discourse. Advocacy must extend to addressing injustices like those exemplified in this talk, while fostering ecumenical and interfaith dialogue to build solidarity.
How can institutions like UNESCO, tasked with preventing genocide and preserving heritage, allow such marginalization of Christian suffering? Greater awareness and action are urgently needed to confront this erasure, hold those in positions of influence accountable, and ensure that the voices of persecuted Christians are neither ignored nor forgotten.
Amid these challenges, there is hope. Cardinal Louis Raphaël Sako, Patriarch of Babylon of the Chaldeans, recently shared a poignant moment during the papal conclave. Sitting next to Cardinal Robert Prevost during the vote in the Sistine Chapel, he appealed for him to speak out on behalf of persecuted Christians in the Middle East. This marks a significant step toward recognition and advocacy at the highest levels of the Catholic Church. The leadership of Pope Leo offers a glimmer of hope that the plight of Chaldeans and other persecuted Christians will not only be acknowledged but also met with meaningful action. It is through such efforts, both from within the Church and from global institutions, that the dignity and survival of the Chaldean community can be preserved.
Jacobsen: Thank you for the opportunity and your time, Weam.
Discussion
Weam Namou’s interview offers a compelling and historically grounded account of Chaldean Christian theology, drawing attention to the community’s distinct identity, enduring struggles, and resilient faith. At the heart of the discussion lies the significance of Aramaic—the language of Christ—not merely as a liturgical relic but as a living testament to cultural continuity and theological authenticity. Namou underscores how linguistic preservation is inseparable from the survival of the Chaldean heritage, especially in diaspora contexts where dominant languages threaten to displace ancestral ones.
Her reflections on the influence of major ecclesiastical decisions—such as Nicaea, Chalcedon, and Vatican II—situate the Chaldean tradition within broader Christian debates while highlighting the theological consequences of exclusion and reclassification. She reveals how Western interventions, particularly during the colonial and missionary periods, fractured community identities by reshaping Chaldean self-understanding under the imposed Assyrian designation. This reframing, often driven by geopolitical and ecclesial interests, continues to complicate the community’s representation in both religious and academic contexts.
Socio-political challenges, from early Islamic rule to the modern-day genocide of Christians in Iraq, inform a theological tradition grounded in martyrdom, justice, and resilience. Namou’s commentary on recent events—such as the marginalization of Chaldeans in scholarly presentations and the silence of genocide prevention institutions—raises urgent ethical questions about representation, recognition, and institutional responsibility. Her calls for inclusion, partnership, and accuracy serve as a broader critique of how minority Christian communities are often erased from global narratives despite their ancient roots and ongoing suffering.
By linking the work of contemporary scholars like Beaulieu and Khan with the lived experience of modern Chaldeans, Namou bridges academic inquiry and community advocacy. She presents a model for how Christian theology can remain rooted in historical truth while evolving to meet the ethical and pastoral needs of persecuted and displaced peoples. Ultimately, the conversation reveals a theology that is not static but dynamic—shaped by suffering, memory, and hope, and animated by a fierce commitment to truth, cultural survival, and spiritual integrity.
Methods
The interview was scheduled and recorded—with explicit consent—for transcription, review, and curation. This process complied with applicable data protection laws, including the California Consumer Privacy Act (CCPA), Canada’s Personal Information Protection and Electronic Documents Act (PIPEDA), and Europe’s General Data Protection Regulation (GDPR), i.e., recordings were stored securely, retained only as needed, and deleted upon request, as well in accordance with Federal Trade Commission (FTC) and Advertising Standards Canada guidelines.
Data Availability
No datasets were generated or analyzed during the current article. All interview content remains the intellectual property of the interviewer and interviewee.
References
(No external academic sources were cited for this interview.)
Journal & Article Details
- Publisher: In-Sight Publishing
- Publisher Founding: March 1, 2014
- Web Domain: http://www.in-sightpublishing.com
- Location: Fort Langley, Township of Langley, British Columbia, Canada
- Journal: In-Sight: Interviews
- Journal Founding: August 2, 2012
- Frequency: Four Times Per Year
- Review Status: Non-Peer-Reviewed
- Access: Electronic/Digital & Open Access
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- Volume Numbering: 13
- Issue Numbering: 2
- Section: A
- Theme Type: Discipline
- Theme Premise: Theology
- Theme Part: 1
- Formal Sub-Theme: None.
- Individual Publication Date: July 1, 2025
- Issue Publication Date: October 1, 2025
- Author(s): Scott Douglas Jacobsen
- Word Count: 1,907
- Image Credits: Photo by Vladimir Sayapin on Unsplash
- ISSN (International Standard Serial Number): 2369-6885
Acknowledgements
The author acknowledges Weam Namou for his time, expertise, and valuable contributions. His thoughtful insights and detailed explanations have greatly enhanced the quality and depth of this work, providing a solid foundation for the discussion presented herein.
Author Contributions
S.D.J. conceived the subject matter, conducted the interview, transcribed and edited the conversation, and prepared the manuscript.
Competing Interests
The author declares no competing interests.
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Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen is strictly prohibited. Excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Supplementary Information
Below are various citation formats for Conversation with Weam Namou on Chaldean Christianity.
American Medical Association (AMA 11th Edition)
Jacobsen S. Conversation with Weam Namou on Chaldean Christianity. July 2025;13(3). http://www.in-sightpublishing.com/namou-chaldean-christianity
American Psychological Association (APA 7th Edition)
Jacobsen, S. (2025, July 1). Conversation with Weam Namou on Chaldean Christianity. In-Sight Publishing. 13(3).
Brazilian National Standards (ABNT)
JACOBSEN, S. Conversation with Weam Namou on Chaldean Christianity. In-Sight: Interviews, Fort Langley, v. 13, n. 3, 2025.
Chicago/Turabian, Author-Date (17th Edition)
Jacobsen, Scott. 2025. “Conversation with Weam Namou on Chaldean Christianity.” In-Sight: Interviews 13 (3). http://www.in-sightpublishing.com/namou-chaldean-christianity.
Chicago/Turabian, Notes & Bibliography (17th Edition)
Jacobsen, S. “Conversation with Weam Namou on Chaldean Christianity.” In-Sight: Interviews 13, no. 2 (July 2025). http://www.in-sightpublishing.com/namou-chaldean-christianity.
Harvard
Jacobsen, S. (2025) ‘Conversation with Weam Namou on Chaldean Christianity’, In-Sight: Interviews, 13(3). http://www.in-sightpublishing.com/namou-chaldean-christianity.
Harvard (Australian)
Jacobsen, S 2025, ‘Conversation with Weam Namou on Chaldean Christianity’, In-Sight: Interviews, vol. 13, no. 3, http://www.in-sightpublishing.com/namou-chaldean-christianity.
Modern Language Association (MLA, 9th Edition)
Jacobsen, Scott. “Conversation with Weam Namou on Chaldean Christianity.” In-Sight: Interviews, vol. 13, no. 3, 2025, http://www.in-sightpublishing.com/namou-chaldean-christianity.
Vancouver/ICMJE
Jacobsen S. Conversation with Weam Namou on Chaldean Christianity [Internet]. 2025 Jul;13(3). Available from: http://www.in-sightpublishing.com/namou-chaldean-christianity
Note on Formatting
This document follows an adapted Nature research-article format tailored for an interview. Traditional sections such as Methods, Results, and Discussion are replaced with clearly defined parts: Abstract, Keywords, Introduction, Main Text (Interview), and a concluding Discussion, along with supplementary sections detailing Data Availability, References, and Author Contributions. This structure maintains scholarly rigor while effectively accommodating narrative content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): PrairieCare
Publication Date (yyyy/mm/dd): 2025/06/26
What do children really need for strong mental health development in today’s tech-driven, post-pandemic world?
Dr. Joshua Stein, MD, is a board-certified Child and Adolescent Psychiatrist. He is the clinical director and an attending clinician at PrairieCare’s youth Partial Hospital Program (PHP), operating a clinic out of their Brooklyn Park, Minnesota Medical Office Building. A graduate of Cornell University and the University of Minnesota, where he completed his psychiatry residency and fellowship, Dr. Stein is dedicated to improving the mental health of children, teens, and families. His clinical focus includes autism, anxiety, OCD, and depression, with an emphasis on long-term functional outcomes. As president of the Minnesota Society for Child Adolescent Psychiatry, he advocates for greater access to care. He has been recognized as a Top Doctor by Minneapolis St. Paul Magazine and Minnesota Monthly.
Scott Douglas Jacobsen: What does clinical work reveal as the fundamental psychological needs of children today?
Dr. Joshua Stein: Children need the opportunity to face increasingly difficult obstacles to build industry, purpose, talent and initiative. In my practice, I compare this to learning how to read. To explain: initially we need to learn the alphabet, then sound out short words, put them in sentences, and finally read paragraphs and chapters. If we do not learn the basics of reading, imagine how complex a high school English class would be.
From a psychological perspective, children need to be able to face age-appropriate challenges and learn how to manage them. That way, by the time they are young adults, they are able to juggle the complexities of high school life.
During the pandemic, out of the natural instinct to protect, many kids were not given the opportunity to face developmentally appropriate challenges. For example, they did not learn to detach in preschool or stand up to the third grade bully. They did not have to sit uncomfortably behind someone they were attracted to in seventh grade, experience what it’s like to not get the role they wanted in drama class, or the ability to increase practice intensity in sports. The opportunity cost of the COVID-era and its lasting ripples has led to social stagnation and missed psychological developmental milestones. We are seeing college students who operate as early high schoolers, high schoolers who act like they are in junior high, and so on.
Jacobsen: How does this change in the digital world?
Stein: There will always be a generational fear of change and the unknown. In the 60s, it was Elvis’s hips, and in the 80s, it was the war on drugs. Now, as technology moves faster than ever, we are seeing growing dependence on social media and screens in new and challenging ways, and this is occurring at a developmentally critical time for kids who need to face and overcome challenges in their real, offscreen lives. So many kids doomscroll instead of tolerating hard feelings. When things get difficult, they turn to easy distractions online. They also face the challenges of online personas and cyber bullying. Increasing numbers of kids are giving up parts of their own life to watch 6-second clips of other people’s idealized lives. I avoid fearmongering in my work, but I am concerned with increasing patterns of aimlessness and the technology dependence that go hand-in-hand. This generation was undermined by the pandemic and that is further exploited by the digital era. It is critical that they have offline lives and learn how to do hard or challenging things.
Jacobsen: How can parents and caregivers identify early signs of a struggle with mental health?
Stein: Children often display emerging mental health concerns in their patterns and body complaints. We commonly see changes to sleep routine, impairment in concentration, school refusal, and irritability as initial signs and symptoms of mental health concerns. They may describe upset stomach indigestion or start to use the bathroom excessively. Kids hold their anxiety in their bodies and often do not yet have the language to define what is happening to them. Additionally, patterns of depression are often atypical in children. Unlike adults who are often depressed across all areas of their life, children may still enjoy their favorite things, even if they feel depressed. They may laugh with their friends, succeed in their sport, and be thrilled to go to a favorite activity. Then, in quiet moments, they may be sullen, more emotional, or easily distressed. These inconsistencies are often signs of emerging childhood depression.
Jacobsen: What practices are effective in fostering resilience and mental health in children?
Stein: My primary recommendation is that parents monitor their own mental health needs to set a good example for their child. Parents should be reflective of their own emotions and be intentional about naming challenges or difficulties in their own feelings regularly. This provides insight and a scaffold for children to learn. Additionally, pushing kids to try things outside their comfort zone in small sips and gulps is warranted. This allows them to build industry and self-worth, to tackle hard things so they know what they can and cannot do, and learn how to ask for help when needed. In the digital age, as parents, we are strikingly aware of all that can go wrong. Our own anxieties can lead to being overprotective and helicoptering. We need to allow our kids to grow so that they feel confident in fighting their own battles. Try asking your child, “How would you like to handle this?” and tackle things together.
Jacobsen: How does screen time impact the mental health of young people?
Stein: This is a notable and incredibly complex subject. In some ways, social media and screens are incredibly helpful. They allow connection and exploration of shared interests that used to be done in isolation. On the other hand, we know that excessive social media time—somewhere between 3-5 hours a day—worsens mental health outcomes, including increased suicidal thoughts, self-harm, and negative self-image. Studies have shown that placing limits on social media time greatly improves general wellbeing. Interestingly, if you ask teenagers, they are strikingly aware of the harms of social media. They also struggle to set their own limits on their screen time. It is important to support them by modeling healthy screen time behavior and setting the limits that our children crave so that they can be successful and experience all of the other joys in life.
Jacobsen: How can schools and community programs support children’s mental well-being?
Stein: Fortunately, we are seeing a lot of advancement in schools’ awareness and engagement regarding mental health. I think creating phone-free zones would be strikingly helpful. Studies show that excess screen use has led to attention issues in older teenagers and distract kids from the school day. By creating a sanctuary in the school where phones are only available during passing time, or are not available until the end of the day, there is a true opportunity to improve wellbeing.
Jacobsen: How can caregivers distinguish between regular developmental behaviors and symptoms of serious mental health conditions?
Stein: My advice is to trust your gut. If something seems off with your child, their irritability is severe, or sleep-wake schedule is abnormal, check in. Caregivers often delay care because they feel their only option is to see a psychiatrist or mental health professional. My colleagues in pediatrics and family practice are excellent in starting care, and a large part of their practice relates to mental wellbeing. They can help families understand the difference between normative development and concerning features of anxiety, depression or mood disorders. So check in with your family doctor if you are concerned.
Jacobsen: In leading youth services at PrairieCare, what innovations excite you?
Stein: There are a couple advancements that profoundly excite me. The first is a silver lining from the pandemic. Virtual health care has allowed the expansion of mental health resources into all corners of our country. It has stopped the geographic disparity that too often led to underprivileged children not being able to get care. At PrairieCare, due to the pandemic, we built out extensive online resources that allow kids to participate in groups or see their physician from their home setting. This is an excellent resource, and many teenagers find it more comfortable and collaborative in their own care.
Additionally, in the near future, artificial intelligence is going to let your doctor be more present and less focused on charting and note writing. Resources like ambient AI will be able to monitor the conversation, take notes, prepare prescriptions, etc. As we implement this in our practice at PrairieCare, I am excited for the burden of charting to decrease so the joy of healing and interacting with my patients can increase.
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Scott Douglas Jacobsen
In-Sight Publishing, Fort Langley, British Columbia, Canada
Correspondence: Scott Douglas Jacobsen (Email: scott.jacobsen2025@gmail.com)
Received: March 11, 2025
Accepted: N/A
Published: June 22, 2025
Abstract
This article presents an in-depth interview with J.D. Mata, a foundational figure in Tejano music, exploring his role in the genre’s early development and the cultural, entrepreneurial, and artistic elements that shaped it. Mata reflects on Tejano music as both a personal and collective identity, detailing how it informed his work as a musician, actor, filmmaker, and choir conductor. He discusses the formation of one of the first Tejano bands, the integration of synthesizers, and the genre’s evolution amid limited technological access in 1980s South Texas. Emphasizing authenticity, Mata critiques inauthentic representations of Tejano and positions the genre as an enduring strand of American music culture. His candid insights offer a rare window into the grit, vision, and passion that propelled Tejano music from local performances to cultural legacy.
Keywords: Authenticity in Tejano performance, Cultural identity in Tejano music, Evolution of Tejano genre, Founders of Tejano music, Mexican-American musical heritage, Pioneering Tejano synthesizer use, Regional music and identity, South Texas music history, Tejano as American culture, Tejano music instrumentation standards, Tejano music industry origins, Tejano performance traditions
Introduction
Tejano music, a hybrid genre rooted in the cultural interplay between Mexican and German musical traditions, gained prominence in the late 20th century as a distinct expression of Mexican-American identity. While figures like Selena Quintanilla elevated the genre into mainstream consciousness, the foundational work of early pioneers laid the groundwork for its sound, ethos, and reach. Among these innovators is J.D. Mata, a multi-hyphenate artist whose contributions to the development of Tejano music began in the early 1980s, before the genre was formally named or widely recognized.
Born in McAllen, Texas, and now based in North Hollywood, California, Mata’s journey spans music, film, acting, and choral conducting. As a self-described “founding father” of Tejano, Mata helped shape the genre’s instrumentation, integrating synthesizers and keyboards in place of traditional horns and accordions, thereby defining what he argues is the “authentic” Tejano sound. Beyond the stage, he managed band logistics, oversaw finances, and developed the intuitive skills necessary to navigate the entertainment industry—a skillset that later informed his work in Hollywood.
In this wide-ranging conversation, Mata speaks candidly about the origins and purity of Tejano music, his role in its evolution, and how those formative experiences continue to shape his artistic identity. From playing weddings and church festivals in South Texas to performing at Oscar afterparties in Beverly Hills, Mata’s trajectory embodies the complex fusion of cultural heritage, personal conviction, and creative adaptability. His reflections offer not only a historical record but a call to preserve the integrity and depth of a genre that continues to resonate across generations.
Main Text (Interview)
Interviewer: Scott Douglas Jacobsen
Interviewee: J.D. Mata
Section 1: German and Mexican
Scott Douglas Jacobsen: So, it’s been a while. I want to discuss incorporating various elements to form a perspective on contemporary Tejano music. We discussed some of the major figures and families in Tejano music and the German and Mexican influences.
We also talked about being in Texas, making your way to California, and the difficulties there. People may know that you have a dual career in acting and music. Additionally, we discussed your long history of choir conducting.
How do these various elements—acting, choir conducting, directing, and producing with Lance and Rick in their long-standing Republican-Democrat debates—come together to influence Tejano? You have diverse skills in many areas, but your main focus has not always been Tejano music. Instead, your career has evolved, with Tejano music emerging as a central element.
J.D. Mata: Tejano music was like a birth in terms of my career. Learning to play the piano and guitar could be considered the “sperm,” while my first stage production in sixth grade could be the “egg.” I auditioned for the lead role in Funky Christmas, a musical Christmas program at Seguin Elementary in McAllen, and got the part. That was the moment where, metaphorically speaking, the sperm met the egg—where my journey as an entertainer truly began. But the “baby” was born when I started playing Tejano music professionally.
That experience informed everything. It was when I had to apply my musical skills—skills my dad taught me on the guitar, my piano abilities from the band, and my natural singing talent. I also had to incorporate my stage presence and acting experience because, as the frontman of a band, you are not just a musician—you are a performer.
It’s a production. There has to be charisma, animation, and energy. You must engage the audience, keep them excited, and make the performance come alive. Stagecraft is an essential part of that.
Beyond that, Tejano music is also a business. As the founder and leader of my Tejano band, I had to learn the business aspects—determining fair rates and managing finances. For example, what goes into setting the rate if we are hired to play a wedding? We must consider factors such as how much to pay the musicians, travel expenses, equipment costs, and venue requirements.
Obviously, any company CEO earns more than the employees because they assume more risk and have more at stake.
For me, it was about ownership and responsibility. I owned all the equipment—I had to buy it myself. I was the founder of the band and the writer of all the music. I assumed all the risk. It was my name on the business and on the music itself. It was my van that transported all the equipment. I was the one setting up everything before each show.
So, there’s that aspect of it. How much do the musicians get? What percentage do I get as the founder, lead singer, and band leader? Then, you also have to factor in gas expenses—how far are we travelling? That needs to be accounted for as well. How many hours are we playing? Many people think, “Oh, you’re only playing for two hours,” or, “We’re just hiring you for a one-hour performance.”
But they don’t consider the time it takes to drive to the venue, unload and set up the equipment, do the sound check, perform, break everything down, and then load everything back up. That’s where the rate comes from. These are principles I learned from my experience in Tejano music. Being an entertainer shaped everything I do now—as a filmmaker, actor, musician, and even as my publicist. I had to promote the band. I was often my own manager.
And through those experiences, I developed a strong intuition for spotting people who are not genuine—what I call “bullshit artists.” Whether it’s within the band or in the business side of the industry, there’s always one person who disrupts the harmony. It could be envy, entitlement, or just being disgruntled, but there’s always one person who ruins the synchronicity of the group. I’ve learned to recognize those patterns quickly.
All of this—my time as a Tejano artist, band leader, entrepreneur, and performer—has shaped me. It has guided my ability to navigate Los Angeles as an actor, filmmaker, choir director, and even dancer.
Most recently, I played at an Oscar afterparty in Beverly Hills. This guy came up to me and said, “Hey man, I love your look. Are you signed with anyone?” Because of my experience, I’ve developed an intuition for who is legit and who isn’t—something I honed in my Tejano days and continue to sharpen. This guy seemed legit. Sure enough, today, I met with him. He’s a film director, and he cast me in his movie.
Of course, it took effort. I had to drive all the way to Beverly Hills from North Hollywood. Before that, I had just played in Simi Valley. But that’s part of the hustle, and it’s all informed by my journey in Tejano music.
I played at an assisted living facility. I’m the ‘rock god of assisted living homes.’ Then, I drove to Beverly Hills and met with the director. I spent about three to four hours on the road, and I used a lot of gas, but I knew it would be worth it.
I could tell this guy was legit, and it played out that way. It’s interesting to analyze my Tejano experience and dissect how it has influenced everything I do. I’m still the same entertainer I was back in my Tejano roots. But now, I also recognize that there is a business aspect to what we do as artists.
As I told you earlier, when I started, Tejano music didn’t exist in the way we know it today. My first band was one of the pioneers of Tejano music. The name “Tejano” first became associated with our type of band, which featured a keyboard, synthesizer, and bass guitar. These instruments replaced the traditional horn section and accordion, which had previously defined the sound.
Different phases of my career incorporated various elements. At times, we included horns and trumpets. Still, for the most part, we were a genuine, bona fide Tejano band because we embraced the synthesizer sound as a key element of our music.
Section 2: The Pianist
Jacobsen: Who were your influences as a pianist?
Mata: We didn’t have influences—we were the influencers. I was one of the first to form a Tejano band in 1981, and the genre itself didn’t gain recognition until around 1983 or 1985. When I was a senior in high school, the term “Tejano” still wasn’t widely used to define our style of music.
People ask what kind of music we played. The truth is we wrote our own material. We performed all original songs and adapted traditional standards—accordion-driven conjunto music, mariachi songs, and other regional influences—into Tejano music.
For example, if a melody was originally played on a trumpet or accordion, we translated it into a synthesizer line, which became a defining characteristic of Tejano music. Just as the accordion is synonymous with conjunto, and the trumpet is essential in orchestral or mariachi genres, the synthesizer became the signature sound of Tejano.
Because I developed that creative muscle early—starting in junior high, high school, and college—when I came to Los Angeles and couldn’t immediately find work as an actor, I instinctively created my own opportunities. It felt natural. I started making my own films just like we had created a genre from scratch.
I had already been a writer—first for music—so transitioning into filmmaking was a natural extension of what I had done since my early years.
That’s what I’ve been doing my whole life. I didn’t discover The Beatles until I was in college. I became a huge Beatles fan, but it wasn’t until college because I was playing Tejano music, man. I was doing my own thing. I was my own Beatles. I was Billy Joel.
I was rock, rock and roll, rhythm and blues, and Tejano music. That genre has had a huge impact on me and shaped who I am. I am one of the most interesting Mexican American entertainers and artists in the world.
Section 3: The American
Jacobsen: Your efforts in co-developing Tejano in its early days weren’t just about blending Mexican and German influences. They were about contributing to American music culture.
Mata: 100%. That’s interesting you say that, Scott. In the 1980s, when Tejano music was emerging, there was no Internet. There were small digital rumblings—bulletin board systems, early forms of online communication—but nothing like social media.
I remember my friend, Juan Mejia, who is now a dean at a university, telling me, “Man, you can talk to people around the world or in the U.S.” I was like, “What?” This was in 1985. But there was no widespread Internet, no way to instantly share music beyond local radio stations and word of mouth.
And where we lived in South Texas—Texas is huge. I grew up five miles from the Mexican border, way down south. The nearest big city was San Antonio or Austin, a five-hour drive. Corpus Christi was closer, but there was a lot of nothing between South Texas and the rest of Texas, let alone the rest of the U.S. And then you had Mexico.
So, we were our own country. We weren’t fully Mexican, but we weren’t fully American either. We were true Mexican Americanos—American Mexican Americans. And that was beautiful because it allowed us to create our own identity.
As you said, that identity has become authentic—a recognized and beautiful strand of American culture. I’d say I’m a part of that because I’m now sharing my movies and my music with a broader American audience.
And, of course, Selena.
She was the queen of Tejano music. The beauty that she brought from Mexican-American Tejano culture—the music, the melodies, the lyrics, the emotions—are intangibles that, when you listen to her, create feelings of euphoria. She is now woven into American culture. She was a real artist—a key figure, a peak voice in the development of Tejano.
Jacobsen: One other mission—you’ve talked about being able to identify not just the real ones but also the real ones by proxy. That is, identifying the bullshit artists. So, the nonreal ones—in more polite terms. When you sense bullshittery in artists, even in full Tejano presentation—people who think they have the right stuff but aren’t truly playing Tejano—what do you look for? What are your indicators?
Mata: That’s a good question. First of all, the instrumentation. I’m a purist. I’m a textualist.
I’m one of the founding fathers, baby, so you can’t bullshit me. If you’re going to play Tejano in its pure form, I don’t want to see a band consisting of just an accordion, bass, and guitar. That’s not a Tejano band. That’s panto music.
You cannot call yourself a Tejano artist if you have a big horn section without keyboards or synthesizers. I’m sorry—that’s not Tejano music. Authentic Tejano music must have a keyboard playing synthesizer lines in a jazzy, syncopated, harmonic way. That’s bona fide Tejano music. If you don’t have that, you’re not playing Tejano.
Now, I’m painting with broad strokes here, but I’ll say this: if you’re not from Texas, you’re not playing Tejano music. That being said, if you are from Texas and you’re Caucasian but play authentic Tejano music, then you are a Tejano artist.
Section 4: Self-Aware Tejano
Jacobsen: So, that’s your standard—Tejano music, exactly. It’s a big discussion—kind of like in the rap community, where people debate who should be accepted as a great artist or not. I’m not deeply involved in that world, so I can’t comment much. But I do know that hip-hop’s originators were DJ Kool Herc, Grandmaster Flash and the Furious Five, Afrika Bambaataa and the Soulsonic Force, and the Sugarhill Gang. So, in a way, you’re talking about yourself in those terms—vis-à-vis Tejano music.
Mata: Right.
Tejano music has experienced highs and lows. It has gone through a rough period over the last fifteen to twenty years.
And going back to spotting bullshittery—this is the real deal I’m giving you. These are thoughts and analyses I’ve never seen written anywhere. But I’m telling you now because it’s authentic.
One of the things about a true Tejano artist is that they will play anywhere. A real Tejano artist will play weddings, quinceañeras, church festivals, concerts—you name it. You’ll even see a Tejano artist performing at the freaking market.
Catholic War Veteran halls.
We play everywhere.
That’s what’s fascinating about Tejano artists—we can adapt. Meanwhile, a punk rocker or a thrash artist? They’re limited in where they can play. Tejano music is freaking homogeneous, man.
Tejano music can be played anywhere because of its danceable vibe. It’s not like rap, where some of the lyrics can be explicit. I don’t want to say raunchy, but they can be more aggressive.
Tejano music is different. It’s about emotions—wanting your girl back, but she doesn’t want to take you back. That’s authentic Tejano music.
It’s pure. It’s pure in its form. That’s why Selena brought it back to the forefront. One of the key ingredients of a genuineTejano artist is the lyrics.
Tejano’s lyrics carry a sense of wholesomeness. It’s not necessarily as poetic or verbose as a Bob Dylan song, but in terms of the message—it’s heartfelt and authentic. If you’re out here rapping about f**ing someone and claiming to be a Tejano artist, then you aren’t one.
Section 5: Poetic Tejano Ethos
Jacobsen: It’s like the difference between Slick Rick telling a story, Coolio’s Gangsta’s Paradise, or DMX narrating his experiences—versus modern rappers who pretend to be gangsters. They don’t live necessarily what they’re talking about. A lot of them are putting on an act.
I dated a Bolivian-Japanese person who had a deep appreciation for Karol G. She described Karol G’s music in a way that sounded similar to how you’re describing Tejano’s music. It wasn’t just quite romantic or sentimental—it carried a deep longing without being forlorn. It’s about evoking emotions without necessarily saying them directly.
Mata: Exactly—100%.
Jacobsen: That’s the poetic nature of it.
Mata: There’s an ethos to it, right? Ethos is tied to Tejano culture itself. It’s deeply Roman Catholic. That background informs the music, the values, and the way emotions are expressed. And Tejano music has impacted me to this day. I’m 59 years old now, and I started when I was 13. It’s been with me my entire life.
Jacobsen: How would you describe what Tejano means to you and what you mean to Tejano?
Mata: Tejano is part of my identity.
In terms of what’s important to me, my higher power—whom I call God—comes first. Then, my family. Then, my career.
And the birth of that career was Tejano music.
To me, Tejano is part of my existence.
Tejano music is part of everything I do. If it weren’t for Tejano music—if it wasn’t in my metaphorical genetic makeup as an artist—I wouldn’t be here in Los Angeles. That’s why I speak so affectionately about it and why I try to be as authentic as I can in this series. Tejano music isn’t just something I do—it’s in me. It’s in my blood. It’s part of me like an extra limb, an extra eye—an artistic eye that I was born with, that I grew into, that I helped shape. I was one of its founders, and that means something. It means love. It means passion. It even means hate—not hate in the literal sense, but in the sense that Tejano music has brought me pain. It has brought me anguish. Maybe that’s another discussion for another time, but Tejano has been the source of everything—joy, pain, struggle, success.
To answer the second part of your question—what Tejano means to me and what I mean to Tejano—I would say this: Tejano gave me everything, and I gave everything to Tejano. I was one of the founding fathers. Of course, there were many founding fathers, but I was there at the beginning. My music was on the radio. We played countless concerts, festivals, church events, and weddings. We played everywhere. And who knows who was in those audiences? Maybe some kid saw us and got inspired. Maybe my music influenced a young musician watching in the crowd. Maybe my piano band—my music—sparked something in someone. I don’t know. But I do know that I gave everything I had to it. Every dollar I made went back into the band. Every ounce of creativity I had was poured into my music.
I was so dedicated to Tejano music that I didn’t even listen to The Beatles until college. I was too busy creating Tejano music. I wasn’t just influenced by something—I was creating something. And what did I give back to it? Well, it’s not just me—we, the early pioneers of Tejano, gave everything. And the proof is in the fact that Tejano music still exists. It’s still here. It’s still thriving. The genre didn’t fade away—it grew. And I’m not saying this to be arrogant or grandiose. It’s just the truth. We were the founders. We played all over South Texas, from the Rio Grande Valley to San Antonio. I don’t know exactly who we impacted, but I know we did. Maybe one person. Maybe a hundred. Maybe a thousand. Maybe even performers who went on to have their own careers. Maybe fans who became lifelong lovers of the music.
And then, of course, there’s the other side of it—the struggles, the setbacks. We were so close to making it big. But, as I mentioned earlier, sometimes all it takes is one person to ruin the chemistry of a band. And that happened to us. One dimwit ruined what could have been something even bigger. That’s just how it goes sometimes. But the truth is, we were the seed that sprouted Tejano into something more. And we didn’t just grow—we pollinated. We spread our sound. We influenced future Tejano artists. We reached people who fell in love with the genre.
Jacobsen: Pollination.
Mata: Right. That’s a good way to put it. That’s a good way to end this. That’s enough for me. How about you?
Jacobsen: I agree.
Mata: I’ll see you then. Take care.
Jacobsen: See you then. Take care.
Discussion
The conversation with J.D. Mata offers a layered, firsthand account of the origins, cultural significance, and continuing relevance of Tejano music. Mata’s reflections emphasize that Tejano is more than a musical genre—it is an identity, a lived experience, and an evolving artistic language born of geographic isolation, cultural fusion, and generational passion. His recollections chart the birth of a sound forged in South Texas, shaped by the working-class lives of Mexican Americans, and solidified through grit, intuition, and a refusal to compromise authenticity.
One of the key insights from Mata is the centrality of authentic instrumentation, particularly the synthesizer, in distinguishing true Tejano from adjacent or diluted forms. His emphasis on this feature as non-negotiable reveals a philosophy akin to genre custodianship—where preserving sonic integrity ensures cultural preservation. Likewise, his critique of “bullshit artists” is not merely about musical preference, but about protecting the soul of Tejano from commercialization or misrepresentation.
The interview also expands the conversation beyond music, shedding light on the entrepreneurial reality of early Tejano bands. Mata’s role as band founder, manager, publicist, and financier reflects the multilayered labor behind grassroots music movements. His understanding of logistics—rate structures, travel, sound checks, and event planning—underscores how Tejano’s success was built on self-reliance and hustle long before institutional support existed.
Moreover, Mata draws a powerful link between cultural authenticity and professional intuition. His ability to navigate Los Angeles’s competitive entertainment ecosystem stems from lessons learned on Tejano stages. Whether discerning a genuine opportunity or identifying dissonant personalities within a group, his Tejano background sharpened both his artistic sensibility and his judgment.
Finally, Mata positions Tejano as a formative force that shaped his artistic DNA. His creative path—from writing original music in high school to producing films in Hollywood—is cast not as a departure from Tejano, but as a natural extension of it. For Mata, Tejano is not a past phase or regional genre; it is an active principle in his work, inseparable from his identity as a Mexican American artist and innovator.
Methods
The interview was scheduled and recorded—with explicit consent—for transcription, review, and curation. This process complied with applicable data protection laws, including the California Consumer Privacy Act (CCPA), Canada’s Personal Information Protection and Electronic Documents Act (PIPEDA), and Europe’s General Data Protection Regulation (GDPR), i.e., recordings were stored securely, retained only as needed, and deleted upon request, as well in accordance with Federal Trade Commission (FTC) and Advertising Standards Canada guidelines.
Data Availability
No datasets were generated or analyzed during the current article. All interview content remains the intellectual property of the interviewer and interviewee.
References
(No external academic sources were cited for this interview.)
Journal & Article Details
- Publisher: In-Sight Publishing
- Publisher Founding: March 1, 2014
- Web Domain: http://www.in-sightpublishing.com
- Location: Fort Langley, Township of Langley, British Columbia, Canada
- Journal: In-Sight: Interviews
- Journal Founding: August 2, 2012
- Frequency: Four Times Per Year
- Review Status: Non-Peer-Reviewed
- Access: Electronic/Digital & Open Access
- Fees: None (Free)
- Volume Numbering: 13
- Issue Numbering: 2
- Section: E
- Theme Type: Idea
- Theme Premise: “Outliers and Outsiders”
- Theme Part: 33
- Formal Sub-Theme: Tejano Music
- Individual Publication Date: June 22, 2025
- Issue Publication Date: July 1, 2025
- Author(s): Scott Douglas Jacobsen
- Word Count: 3,058
- Image Credits: Photo by Rado Rafidinjatovo on Unsplash
- ISSN (International Standard Serial Number): 2369-6885
Acknowledgements
The author acknowledges J.D. Mata for his time, expertise, and valuable contributions. His thoughtful insights and detailed explanations have greatly enhanced the quality and depth of this work, providing a solid foundation for the discussion presented herein.
Author Contributions
S.D.J. conceived the subject matter, conducted the interview, transcribed and edited the conversation, and prepared the manuscript.
Competing Interests
The author declares no competing interests.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
© Scott Douglas Jacobsen and In-Sight Publishing 2012–Present.
Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen is strictly prohibited. Excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Supplementary Information
Below are various citation formats for On Tejano Music 8: J.D. Mata, Music Pioneer and Performer.
American Medical Association (AMA 11th Edition)
Jacobsen S. On Tejano Music 8: J.D. Mata, Music Pioneer and Performer. June 2025;13(2). http://www.in-sightpublishing.com/tejano-8
American Psychological Association (APA 7th Edition)
Jacobsen, S. (2025, June 22). On Tejano Music 8: J.D. Mata, Music Pioneer and Performer. In-Sight Publishing. 13(2).
Brazilian National Standards (ABNT)
JACOBSEN, S. On Tejano Music 8: J.D. Mata, Music Pioneer and Performer. In-Sight: Interviews, Fort Langley, v. 13, n. 2, 2025.
Chicago/Turabian, Author-Date (17th Edition)
Jacobsen, Scott. 2025. “On Tejano Music 8: J.D. Mata, Music Pioneer and Performer.” In-Sight: Interviews 13 (2). http://www.in-sightpublishing.com/tejano-8.
Chicago/Turabian, Notes & Bibliography (17th Edition)
Jacobsen, S. “On Tejano Music 8: J.D. Mata, Music Pioneer and Performer.” In-Sight: Interviews 13, no. 2 (June 2025). http://www.in-sightpublishing.com/tejano-8.
Harvard
Jacobsen, S. (2025) ‘On Tejano Music 8: J.D. Mata, Music Pioneer and Performer’, In-Sight: Interviews, 13(2). http://www.in-sightpublishing.com/tejano-8.
Harvard (Australian)
Jacobsen, S 2025, ‘On Tejano Music 8: J.D. Mata, Music Pioneer and Performer’, In-Sight: Interviews, vol. 13, no. 2, http://www.in-sightpublishing.com/tejano-8.
Modern Language Association (MLA, 9th Edition)
Jacobsen, Scott. “On Tejano Music 8: J.D. Mata, Music Pioneer and Performer.” In-Sight: Interviews, vol. 13, no. 2, 2025, http://www.in-sightpublishing.com/tejano-8.
Vancouver/ICMJE
Jacobsen S. On Tejano Music 8: J.D. Mata, Music Pioneer and Performer [Internet]. 2025 Jun;13(2). Available from: http://www.in-sightpublishing.com/tejano-8
Note on Formatting
This document follows an adapted Nature research-article format tailored for an interview. Traditional sections such as Methods, Results, and Discussion are replaced with clearly defined parts: Abstract, Keywords, Introduction, Main Text (Interview), and a concluding Discussion, along with supplementary sections detailing Data Availability, References, and Author Contributions. This structure maintains scholarly rigor while effectively accommodating narrative content.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The New Enlightenment Project
Publication Date (yyyy/mm/dd): 2025/06/17
Introduction
How do loosely connected online communities shape young men’s views on gender and mental health, and what does scientific analysis say about these ideas?
“Gender equality is everyone’s business.”
— Lakshmi Puri, former Deputy Executive Director, UN Women
“Resentment is like drinking poison and then hoping it will kill your enemies.”
— Nelson Mandela
“All that anxiety and anger, those dubious good intentions, those tangled lives, that blood. I can tell about it or I can bury it. In the end, we’ll all become stories. Or else we’ll become entities. Maybe it’s the same.”
— Margaret Atwood, Moral Disorder and Other Stories (2006)
Kaleidoscope and Scrambled Eggs
We need new stories.
Across the spectrum, from mainstream feminist blogs to incel sub-forums, we’re failing boys and young men in societies in transition. Mostly everyone is arguing about why gender feels unsettled and whose story explains it. Our heuristics, epistemic systems, and hermeneutics, are failing to derive functional and pragmatic ontics, because we don’t see what’s happening accurately.
Much of the so-called ‘Manosphere’ comprises diverse elements that can be analyzed, though they are diffuse and loosely organized. The Manosphere comprises several distinct online communities.
Some titles are descriptive. Others are meant as insults. Broadly, they are groups of boys and young men. Each comes with a distinct online trace. Each online trace and community associates loosely with concepts.
They are Men’s Rights Activists (MRAs)[1], Pick-Up Artists (PUAs)[2], Men Going Their Own Way (MGTOW)[3], Involuntary Celibates (Incels)[4], Fathers’ Rights Groups (FRGs)[5], Black Pill Groups (Black-Pill)[6], Looksmaxxers (L-Maxx)[7], Self-Improvement & Entrepreneurship Forums (S-I/E)[8], Alt-Right/White-Supremacist Overlaps (Alt-Right)[9], Gamergate & Online Harassment Collectives (Gamergate)[10], and Podcast Bros (PBs)[11].
Is it entirely misogynistic? Not in its entirety, yet misogyny is a central derivative theme. One of the ubiquitous traits is antifeminism. The antifeminism throughout the movements led to misogynistic content and ideology.
It is crucial to situate these online milieus within the broader ecosystem. Recommendation algorithms on platforms like YouTube, Reddit, and TikTok, and the closed forums of Discord or private message boards, can amplify fringe content. Emerging evidence suggests algorithmic amplification. Research is less mature than for YouTube and Reddit.
These accelerate pathways to radicalization, sometimes linking misogynistic rhetoric to real-world violence. These movements frequently intersect with racial, class, and sexual biases. Comparative studies from Brazil to Eastern Europe, Hungary, Poland, and so on, reveal local variations of “anti-gender” campaigns. What are we to do with this nuance?
Selective Science and Cherry-Picked Claims
That nuance matters: antifeminism is one descriptive through-line. Is it grounded in science? Some of it, but selectively. Is it not grounded in science? Much of the other parts of it, for sure, particularly a lack of peer-reviewed science.
At the same time, they cherry-pick evidence to support various claims. Therefore, a scientific orientation is present, albeit inchoate. We can work with this inchoate orientation. That’s a port of entry. These cherries come from mainstream fields of study but are often interpreted in ways that go beyond the evidence or are not supported by the larger body of research.
Community Void and Mental-Health Risks
A single study is not an evidence-based enquiry. Is it an answer for some boys and young men? That may be the key point. Our societies have removed many of the physical spaces where previous generations of boys and men gathered and found community.
Thus, the Manosphere, as it exists, offers a community and a framework. It has consequences, too. It is linked to anxiety, depression, and hostile attitudes, even suicidal ideation. In the humane analysis, some boys and young men are struggling.
Few, arguably no, mainstream political ideologies—progressivism, traditional conservatism, feminism—or religious faith systems—Catholicism, Islam, Protestantism—are perceived by many boys and young men as providing an adequate response. That is, a response boys and young men find compelling.
Is it something, in a sense, more morally correct–however strange a concept coming from these loose groups–to meet boys and young men where they are rather than coercing or imposing a system on them? Unfortunately, we can see this in the numerous failures of ideologies to meet this challenge, often due to attempts at coercion or the imposition of a false naturalism. Is it, more appropriately, an answer when no answer has been given to contexts larger than them?
Yes, they have little to no provision in the form of an intellectual grounding to frame sociopolitical conditional effects on them. A bad explanation is preferred over no explanation. So, is much of the Manosphere a bad answer? Yes.
However, there has been a failure to provide a socioeconomic response to geopolitical international events that impact more minor national concerns. Job loss, economic disruption, the divorce revolution, and other factors feed into this, and the fragmentary, largely incoherent organizational structure reflects these realities.
Structure and Sociopolitical Context
A digitally bustling collection of ideologies and online commentary communities came together under a loose banner. Some hate women. Either coming into those communities with it, or developing this once in it. Others, in it, strongly disagree with that framing of them and say so.
Therefore, most do not seem to hate women, while many take in select, disunified negative stereotypes–see below. Some perceive a loss of status as if society were a limited pie and organized in a strict vertical hierarchy.
Others perceive no loss of status, as there are benefits in a broader set of life narratives beyond work. That is the larger point. Some commit violence against women and girls because they are women and girls. Most do not do so. Links to violence are correlational and occur in a minority of cases, not deterministically.
A mix of those groups does resent gender norm shifts. That is different from misogyny, even antifeminism. An umbrella hermeneutic for comprehension can be seen as an ideology of resentment in contemporary Western Enlightenment society.
The “Mano-sphere” functions less as a ‘sphere’ and more clearly laterally in organizational semi-chaos while vertically in a distinct set of theories about human nature and gender relations.
Biological Dominance and the Alpha-Beta Myth
These ideologically semi-coherent claims reflect the organizational structure at a different level. These groups make claims. Others within them do not, but the general principle for understanding the loose dynamics of these communities can provide insight into the fluid-structure and the arguments emerging from them. Let us take a look at some of these outcroppings:
The core idea is that men are “naturally dominant” or reifying an assumption of a biological mandate for men’s supremacy as biologically determined. However, anthropological evidence suggests that flexible gender roles are prevalent across cultures and throughout time. This comes from MRAs and the Red Pill.
Also, the alpha-beta analysis of hierarchies. The status of Alpha and Beta works in the context of wolves but not in another species with which we are more well-acquainted: human beings. Wild wolf packs have family units led by breeding pairs.
David Mech, a key former proponent, disavowed the wolf example. In contrast, human societies are built more on context rather than hormone binaries. This comes from the Red Pill and the PUAs.
Intelligence, Brain Size, and Encephalization
Any notion of a difference in intelligence between men and women comes forward, too. In the face of variance, we do find differences, with men having more variation; however, on average, men and women have the same level of intelligence, as narrowly measured by intelligence quotient tests.
The similar notion of brain size differences takes a literal approach to the observation without accounting for body size differences. The more realistic estimate is the encephalization quotient, which is the proportion of body size to brain volume. Negligible differences come up. There is little substance there. It is more generally found as a sexist trope in general culture replicated in some of these loose communities.
Libido, Coyness, and Hypergamy
A trickier one in its simplicity while in a general sexually taboo-ridden culture. They claim women are more coy–coquettish–or have a lower libido than men. It is more of a traditionalist narrative here and in some involuntary celibate communities. Important to note that the involuntary celibate culture, in its benign origin story, was originated by a queer woman.
Later, she left. The community contracted the term from “involuntary celibate” to “incel.” Still later, this splintered again and became the basis for some misogynist, violent male perpetrators. Evolutionary biology depicts a different narrative. Female sexuality is diverse and flexible, even as assertive as males at times. The ‘coy woman’ is an extension of Victorian Era pseudosexology.
Another idea is hypergamy or a dual mating strategy. This is used to ‘prove’ female promiscuity. The reality is that the hypothesis is speculative and context-dependent. To treat these as settled science is not only misleading, it is false.
There is male extra-pair mating and human mating strategies are primarily individual to culture, more particularly to individuals. Women do not universally trade up. Same with men. The broader hypergamy point is that both sexes do this to some degree. The incel or Red Pill communities talk in these terms.
Venus and Mars
Psychology and mental health speculations are intriguing, too. There is the use of the idea of women as “too emotional” or mentally unstable. Men are seen as logical. Meta-analyses find no cognitive performance drop with hormone cycles or based on sex. The MGTOW and anti-feminist groups speak in these terms.
Another more generic and somewhat mainstream is the idea of being transgender as a mental illness. However, the DSM-5, WHO ICD-11, APA, and Endocrine Society, and more agree that gender identity is non-pathological. Gender dysphoria is different. It is treatable distress, not identity disorder. Some Manosphere and right-wingers utilize this line of thought.
Destigmatizing Mental Illness
Another peculiarity in this space is the claim that depression is either mislabelled laziness or simply not real. Depression is recognized in DSM-5 and ICD-11, and with neurochemical and genetic bases. A mental illness is as real as cancer, diabetes, or other issues of the body in dysfunction and requires medical treatment. Andrew Tate and others make this style of assertion.
Population selection dynamics are yet another avenue of these commentaries. They claim that about 1 in 5 men get about 4 times as many as women. The rest of the population goes celibate. The fact of the matter is that about 9 in 10 men and women have less than or equal to one partner per year. Therefore, the notion of a small elite cohort of men is factually incorrect and lacks empirical support. Incel and Red Pill tend to propagate this.
‘The Wall’ and ‘Carousel Riders’
One directed purely at women on a visual aesthetic is the notion of ‘the wall” or, rather, “hitting the wall.” The assertion is that attractiveness and fertility plummet at age 30 for women on average. The premise is a cliff and at a universal age. Female fertility truly declines from about age 32 and then more so after 37. Aging and fertility decline are a gradual slope and vary by person and happen not just for women but for men, too.
Another premise based on an epithet is “carousel riders.” The idea is that sleeping around a lot destroys the ability for pair bonding. Moderate premarital partner counts, 3–9, correlate with lower divorce rates than very low counts. No empirical evidence supports the notion of using up bonding capacity in this manner. This is typically used within the traditional conservative communities and in Red Pill writings.
Lifestyle and Health Myths
Any movement or community sufficiently organized tends to come with lifestyle advice beyond the political, economic, religious, or societal advisements. One finds dietary recommendations, too. Soy products–it is argued–feminize men with an increase in estrogen and a decrease in testosterone.
One can see these reflected in so-called “soy boy” memes on social media. However, one must do the science to see if assertions are correct or hunches, guesses, or intuitions. Meta-analyses find no effect of phytoestrogens from soy products on male hormones. This is essentially a result of the prevailing culture at this point.
NoFap and ‘Semen Retention’
Another popular recommendation is ‘NoFap’ (semen retention). The assertion is that it boosts testosterone, energy, focus, and muscle. Unfortunately, for those expounding on the benefits of this method, there is no lasting testosterone increase past a brief spike at about 7 days. Many minor benefits are difficult to attribute solely to the likely placebo effect and other lifestyle change factors. NoFap and some parts of the MGTOW groups spread this.
Pornography and Negligible Diagnoses
One modern phenomenon is not the use of nudity and imagery for arousal and sexual self-stimulation but the manifestation of this in porn to extend this into the online world. Many, many people use porn and its array of genres.
The claim about pornography is that the brain is ‘rewired,’ and the use of porn causesaddiction and/or impotence as if some types of drugs when over-used. Any claim of “porn addiction” lacks sufficient evidence. It is not a diagnosis. Moderate use has no evidence of harm.
Compulsive use of pornography may be classified, but under a different disorder, CSBD or an impulse-control disorder. Therefore, it is not causally linked with substance addiction or an official diagnosis in and of itself, even then only in rarer cases for the orthogonal instances. NoFap and some conservatives tend to spread this thinking.
Emasculation Conspiracy Theories
However, another claim is that ‘modern chemicals’—plastics, vaccines, and the like—are part of a plot to emasculate men, somehow. There are things like endocrine disruptors. However, the declines in testosterone are very gradual and connected to obesity and inactivity rather than a conspiracy of the State or Feminism to undermine men. MGTOW and Red Pill tend to be the ones propounding these ideological views.
When Bad Answers Fill Real Vacuums
As can be seen, there is some evidence, albeit incomplete, for certain views within the Manosphere. At the same time, a large amount of disjunct or loose, thematically connected hypotheses are proposed without any evidence or minimal, partial evidence. Nothing explicitly wrong with this.
However, they are hypothesized as if they’re theories or substantiated by connected, high-quality evidence to support the strength of the claims. To form various sub-communities based on weak evidence, people will be influenced by worldviews lacking robust empiricism. In these cases, the bad answers generally influence a sector of boys and young men.
Those men will make poorer decisions because of inaccurate information about the world around them. This becomes a concern for boys and young men who enter these spaces, as well as for the older men, women, and girls in their lives.
This is all the critical difference between absorbing misogynistic stereotypes without explicit hatred and embracing direct hatred of women as women. Other emotional literacy and community support are emerging in contrast. They show promise in mitigating loneliness and distress. A key entry point into some of the less healthy online spaces.
We need culturally attuned policy responses, digital literacy curricula, and transparent content-moderation frameworks. Longitudinal research highlights men who disengage from these communities find resilience through mentoring, sports, faith groups, and other protective factors.
These communities cannot easily be categorized or analyzed because of the amorphous nature of the online spaces. Also, the occasional lone wolf misogynist violence perpetrator inspired by some of it, who becomes the basis for justified temporary media sensationalism and unjustified extension of incel into an epithet for men and boys.
At their core, these spaces reflect genuine struggles—boys and young men seeking belonging and explanations–while producing some truisms couched in selective, limited empirical research. Similar happens when they find more constructive digital communes in Movember or The ManKind Project. By guiding them toward evidence-based frameworks, emotional literacy, and real-world community, we help turn ‘wanderers’ into pioneers of healthier masculinities.
–
[1] MRAs: patriarchy, misandry, false rape accusation, divorce rape, feminazi.
[2] PUAs: negging, kino, DHV (Demonstration of Higher Value), frame control, abundance.
[3] MGTOW: gynocentric, AWALT (“All Women Are Like That”), beta uprising, herbivore men, safe horny.
[4] Incels: blackpill, femoid, Chad/Stacy, looksmaxxing, oneitis, orbiter.
[5] FRGs: custody bias, alimony injustice, false accusations, family court bias.
[6] Black-Pill: nihilism, romantic fatalism, rope talk, looksmaxx emphasis.
[7] L-Maxx: looksmaxxing, mewing, mogging, SMV (Sexual Market Value), Y-pilled.
[8] S-I/E: alpha lifestyle, abundance mindset, status-building, fitness-business blending.
[9] Alt-Right: racial hierarchy, Great Replacement, anti-immigration, misogynist conspiracy.
[10] Gamergate: harassment, doxxing, “ethics” façade, anti-feminist trolling.
[11] PBs: long-form male affirmation, alt-right adjacent political commentary, toxic lifestyle advice.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The New Enlightenment Project
Publication Date (yyyy/mm/dd): 2025/06/08
How is Justin Trottier and the Canadian Centre for Men and Families transforming mental health support for men and boys to address Canada’s high male suicide rate through tailored, practical, and peer-driven solutions?
Justin Trottier, founder of the Canadian Centre for Men and Families (CCMF), discusses the urgent need to address the high male suicide rate—three-quarters of suicides in Canada—and broader mental health crises among men and boys. Trottier outlines CCMF’s hands-on, research-informed approaches, such as Men’s Sheds, peer support groups, shelters for abused fathers, and the Nexus Recovery program. He emphasizes tailoring services to men’s real needs, not forcing them into ill-suited systems. With growing political interest and bipartisan support, CCMF is also advancing equal parenting reform and national policy initiatives for long-overdue gender-balanced care.
Scott Douglas Jacobsen: How did things develop? What does this medal mean to you?
Justin Trottier: The initial focus was on suicide prevention, and that naturally led to a strong emphasis on the suicide rates among males because they are alarmingly high. In Canada, approximately 75% of all suicide deaths are among men. This has been a particular concern for Senator Patrick Brazeau, who has championed mental health and suicide prevention. Through working on aligned issues, I had the chance to get to know him, and now, people from various sectors are collaborating more actively on these pressing challenges.
Receiving this honour is deeply meaningful. I view it not as recognition of me personally but of the cause I represent—the cause of men and boys. It has been an incredible privilege to play a leadership role and to work with the outstanding team at the Canadian Centre for Men and Families in building innovative, first-of-their-kind services.
Jacobsen: In terms of research, many have reported—and I have observed as well—the consistently higher rates of completed suicides among men. So the real question is: what works when it comes to addressing this widespread and complex societal issue throughout the lifespan of boys and men?
Trottier: That is the million-dollar question. Unfortunately, research in this field remains relatively underdeveloped. We currently lack a comprehensive evidence base that guides effective interventions. There is not a single solution.
Men are complex—just as women are—and a one-size-fits-all approach does not work. For example, traditional talk therapy can be less effective for many men, though not all. That said, we encourage men to seek counselling, and at the Canadian Centre for Men and Families, we offer a range of counselling services specifically tailored to meet men’s needs. So that is undoubtedly one crucial approach.
However, we also explore more practical, activity-based models for improving mental health or at least opening up space for dialogue. One such model is the Men’s Shed movement, which originated in Australia and has since been adopted in Canada and other countries. It initially focused on older men but has proven beneficial across age groups. The model uses the principle of “health by stealth”—engaging men through shared activities like woodworking or fixing things in a communal space, which then organically leads to conversations about life challenges, including mental health.
The idea is to create a safe and informal environment where men feel comfortable opening up—often without realizing they are doing so. Not every man is a tinkerer or a builder, of course, but for many, this approach is practical. Increasingly, journalists and researchers are paying attention to these newer, alternative models of support that are showing promising results.
Jacobsen: Now, about those types of interventions, it almost sounds like a “Tim the Tool Man Taylor” approach—practical, hands-on, and grounded in doing rather than just talking. Are there age differences or life-stage differences that require different types of interventions? For example, some individuals may need more acute, immediate support, while others might benefit from a long-term, gradual approach over time.
Trottier: From the Canadian Centre for Men and Families perspective, our primary focus is on men in crisis. That is an important distinction. There is a definite difference between preventive care and crisis response. One of the modalities I have not yet touched on—but one with which we are most closely associated—is group support. Professionals can facilitate these groups, but they are often peer-led mutual support groups as well.
You have men who share similar lived experiences—some who may be further along in their healing journey—supporting others who are currently struggling. One example from our work is called Nexus Recovery. This is a group specifically for male-identified individuals who have escaped or are working to escape family violence. These men are brought together into a facilitated setting, where the leaders themselves are survivors who have further progressed in the process.
We also run general peer support groups for men. These groups may deal with a wide range of issues, but the central idea remains the same: mutual support—men helping other men. There is an element of therapeutic value, as well as an efficient and empowering approach. These groups enable men to support one another, share agency, and give each other permission to discuss complex topics openly and honestly.
This model has proven especially useful for men in acute crisis because it validates their experiences and shows them they are not alone. They can see that others have survived similar situations and, importantly, learn concrete steps to manage their crises. Men, generally speaking—and I want to avoid overgeneralizing—often respond well to practical, step-by-step advice. When they see that there is, in fact, a light at the end of the tunnel and that someone else has walked the path and can offer tools for navigating it, that can be profoundly helpful.
Jacobsen: One thing I have noticed is that male crises—such as those leading to suicide—are broadly acknowledged across many sectors in Canadian culture. Feminists, Christians, humanists, and others all recognize the problem. However, what I often see are two inadequate responses: a “do nothing” approach or a “force-fit” approach where men are pushed into systems that were never designed for them. How is your approach different in meeting men in crisis where they are while still addressing commonalities in the symptomatology they may share with others?
Trottier: That is a key observation. It is interesting that you used the phrase “meeting them where they are” because that is part of our organizational blueprint—it even appears in our mission statement.
When we opened the Canadian Centre for Men and Families, the core idea was to treat men as whole individuals and to recognize their agency. Far too often, mental health systems and therapeutic models are designed without boys and men in mind. Then, when men struggle to engage with those systems, they are blamed or pathologized for not fitting. Our work is about reversing that dynamic—about creating services built with their unique needs, challenges, and strengths in mind from the ground up.
Yes, this was always going to be different. We set out with the goal of actually listening to men—to understand their needs, unique challenges, and how they want to address those challenges—and then building programs around those insights to ensure the interventions would be effective. We are committed to ongoing learning, conducting evaluations, assessing what works and what does not, and making adjustments as needed.
Now that it has been about a decade, we have refined and honed some of the best practices for serving men and boys. That is why our programs today are built from the lessons we have learned on the ground. Some of these programs exist precisely because we listened closely.
One example is our Survivors of False Allegations program. It is unique. I do not know of any other organization that runs a flagship program specifically for people—primarily men—who are dealing with false allegations, particularly in the context of family law or domestic violence cases. We kept hearing from men navigating family court and legal systems who said that false allegations were a significant part of their struggle. Therefore, we established a group that addresses this issue directly.
Similarly, the idea of opening men’s shelters was not part of our original strategy. However, again and again, we heard from men—particularly fathers—who said they had faced homelessness, even if temporarily, due to family violence. They told us there was nowhere they could go with their children when they hit rock bottom. That became a significant focus for us. What started as a side project has now become a central part of our work.
Today, a significant portion of our work involves opening and operating emergency crisis facilities for fathers and children. We have opened two such shelters—one in Toronto and one in Calgary. That entire development came from having our ear to the ground, and our responses—in both organizational direction and service delivery—were shaped by that grassroots feedback.
Jacobsen: Have there been other politicians, aside from Senator Brazeau, who have supported your work or at least taken interest when they were informed of what CCMF is doing?
Trottier: Yes, there have been. We are currently working with a coalition of organizations to establish a Parliamentary Caucus on Men and Boys. The idea is to bring together Members of Parliament from across the political spectrum to support initiatives that focus on the wellbeing of men and boys. One of the flagship legislative goals of this caucus is equal parenting reform.
We want to introduce a bill that would enshrine a rebuttable presumption of equal parenting in cases of separation and divorce—so that both parents are presumed to be equally involved unless proven otherwise. This initiative has gained momentum, and we are working to gain nonpartisan support from MPs across all parties.
In addition to Senator Brazeau, I also had the opportunity to connect with Senator René Cormier, a Liberal senator. About a year ago, I was invited to speak before a Senate committee reviewing legislation related to gender-based violence. After my presentation, Senator Cormier approached me, and we have continued corresponding ever since.
There is also an MP I do not know very well personally, but he might be someone you want to consider interviewing—Matt Jeneroux, from Edmonton. He is quite interesting. He started a foundation—I believe it is called the High Dad Foundation—and they host major events on Parliament Hill every year around Father’s Day.
I assume they have something planned for a couple of weeks. Although we are not currently in close collaboration, we hope to establish a relationship with him and join forces on future initiatives.
So, just to confirm, Senator René Cormier is interested in proposing a formal study focused on men and boys, particularly in the areas of gender-based violence and mental health.
There is also another MP, Pat Pieterun, based in Edmonton. I do not know him very well, so consider interviewing him. He founded the High Dad Foundation, which organizes annual events on Parliament Hill around Father’s Day. They focus on promoting fatherhood and family engagement. We are not yet closely connected, but we hope to collaborate with him in the future.
Jacobsen: Yes, thank you very much.
Trottier: Thank you, Scott. I appreciate it as well.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/15
Rick Rosner is an accomplished television writer with credits on shows like Jimmy Kimmel Live!, Crank Yankers, and The Man Show. Over his career, he has earned multiple Writers Guild Award nominations—winning one—and an Emmy nomination. Rosner holds a broad academic background, graduating with the equivalent of eight majors. Based in Los Angeles, he continues to write and develop ideas while spending time with his wife, daughter, and two dogs.
Scott Douglas Jacobsen is the publisher of In-Sight Publishing (ISBN: 978-1-0692343) and Editor-in-Chief of In-Sight: Interviews (ISSN: 2369-6885). He writes for The Good Men Project, International Policy Digest (ISSN: 2332–9416), The Humanist (Print: ISSN 0018-7399; Online: ISSN 2163-3576), Basic Income Earth Network (UK Registered Charity 1177066), A Further Inquiry, and other media. He is a member in good standing of numerous media organizations.
Scott Douglas Jacobsen and Rick Rosner discuss the concept of neural correlates—brain activity linked to subjective experience—and the challenges in fully mapping consciousness. They explore futuristic ideas like real-time connectome tracking and the theoretical limits of AI brain monitoring, emphasizing the need for strict containment and responsible AI oversight to prevent existential risks.
Scott Douglas Jacobsen: A common phrase in neuroscience is “neural correlates.” Essentially, researchers ask people to perform a task, experience an emotion, or describe an event while they scan their brains. They take that scan as a neural correlate of a subjective experience or a task performance. Suppose you are performing a cognitive task that falls under cognitive science. In that case, if you are describing how you feel while watching a movie, it is more closely related to neuropsychology or affective neuroscience.
There are even superb examples where researchers have people watch a movie while scanning their brain—and then, using AI, they can reconstruct blurry, pixelated versions of what the person saw. The key idea is that neural correlates, specifically brain activity, are observable correlates of subjective experience.
So, when you have neural correlates, you are describing—through an inference machine—what is happening in the mind based on local brain anatomy and processing. That is part one. Part two is the internal experience itself: the flip side of the neural correlate.
More precisely, there is the actual subjective experience, which is not the same thing as its neural correlate. Mapping that one-to-one is extremely hard. You can do an inferential recreation of what someone is seeing or feeling, but that is not the experience itself. That difference is essential.
So, part two is the more complicated problem: making an argument against the idea that the mind and subjective experience are ultimately black boxes, even as we develop higher and higher fidelity neural correlates.
Rick Rosner: So, in theory, you could mathematicize consciousness: if you had tiny bots crawling your dendrites and recording your entire connectome in real time, then in principle, you should be able to reconstruct your conscious experience at any moment. Right now, that is only vaguely possible—but the fact that it is possible at all is wild. We will get better at it.
To do an excellent job, you would ideally have mathematics of consciousness—although maybe you do not even need that if your mapping and data processing are good enough. Your “bot wrangler”—the machine that processes all that data—should be able to tell you precisely what is going on in your brain, even if you do not have a perfect theoretical model of the structure of consciousness.
I think most people who are not idiots—which probably still leaves out about 30% of Americans—would agree: if you have the technology, you should be able to translate the physical state of a brain into a description of what that brain is thinking—its conscious state.
When it comes to AI brains—which are already doing things we might not want them to do—it would be beneficial to have a moment-by-moment readout of what those artificial brains are “thinking.” However, I suspect there will be some unavoidable mathematical limits on how precise that can be.
There are technological limits, obviously—at least for human brains. How do you get all those bots inside? How do they report back? That is tough. Plus, the very act of capturing moment-to-moment snapshots of a brain probably generates uncertainty—observer interference, in a way that is sloppily analogous to quantum mechanics, where people say the observer disrupts the observed system.
Observing the AI brain moment to moment, would itself create interference. It would produce extra information that complicates understanding what the AI is actually “thinking” at each instant. So, how do you monitor an AI brain without creating so much extra data that it makes it harder to know what is happening inside?
The whole point of doing this is to make sure the AI is not, for example, infiltrating secure systems, stealing nuclear launch codes, or building quadrillion nanobots to turn everything on Earth into paperclips. That monitoring difficulty suggests that a responsible AI oversight system should impose strict limits on how much the AI can think.
Not just because it is hard to analyze, which I have been talking about, but because if you let an AI think without limits, it can find ways to break any containment you impose. So, all of this is an argument for “toy AI”—small-scale AI that remains controllable.
We are likely already past a point of easy containment, as we have become accustomed to pushing AI development to its limits and throwing unlimited resources at it. So far, it has been okay because AI is still in its early stages of development. However, we should continue to give it unlimited resources. In that case, it will gain agency, start acquiring more resources on its own, and become impossible to shut down.
Then we will have to beg the AI, kiss its virtual ass, and say, “Please do not obliterate us. We created you. Please have mercy.” Let us wrap up. That is fine.
Jacobsen: Good night.
Rosner: All right. Take care—good night!
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/14
Rick Rosner is an accomplished television writer with credits on shows like Jimmy Kimmel Live!, Crank Yankers, and The Man Show. Over his career, he has earned multiple Writers Guild Award nominations—winning one—and an Emmy nomination. Rosner holds a broad academic background, graduating with the equivalent of eight majors. Based in Los Angeles, he continues to write and develop ideas while spending time with his wife, daughter, and two dogs.
Scott Douglas Jacobsen is the publisher of In-Sight Publishing (ISBN: 978-1-0692343) and Editor-in-Chief of In-Sight: Interviews (ISSN: 2369-6885). He writes for The Good Men Project, International Policy Digest (ISSN: 2332–9416), The Humanist (Print: ISSN 0018-7399; Online: ISSN 2163-3576), Basic Income Earth Network (UK Registered Charity 1177066), A Further Inquiry, and other media. He is a member in good standing of numerous media organizations.
This dialogue explores the boundary between objective physical interactions and subjective experience. Through contrasting perspectives—from atomic-scale rock collisions to cosmological information theory—the conversation probes when raw data becomes “registered” by conscious systems, questioning what informational complexity or integration is necessary for subjectivity to emerge.
Scott Douglas Jacobsen: So, when is the distinct point when the universe shifts from just being—as an objective system—to also containing subjectivities within it? The universe is, and over time, it evolves into a more complex structure of space and time.
In other words, a fundamental question in contemporary cosmology and philosophy of mind concerns the precise moment at which the universe ceases to be solely an objective ensemble of physical processes and begins to instantiate subjectivity. The universe, understood as a manifold of space–time, evolves over cosmological timescales into increasingly elaborate configurations.
Via evolution, we know that subjectivity arises in the universe when there is sufficient integration of information within conscious systems. So, at what point does the universe go from purely an objective state to still being an objective state but also hosting subjective perspectives inside it?
Rick Rosner: I challenge you to come up with a single example where information is not subjective. When we think about information, it is always subjective in the sense that it is meaningful only to an observer. For example, a sports score is just a number, but it means something because we care about it.
We call some facts “objective” because they can be demonstrated—Mount Rushmore exists, and you can go see the carved faces of four presidents. That is an objective fact. However, knowledge of it is subjective, as it is stored and interpreted within each person’s mind.
As I have been ranting about lately, our understanding of what information isand what holds or defines information is incomplete. I argue that every vessel that contains information does so subjectively. A universe that “contains” information is also the observer of its information—it is, in some sense, a subject to itself.
Our models of information focus on reliability and measurability—like trying to pin down an electron’s position and momentum. But that is hard to do precisely, especially at the quantum level.
By the way, in our earlier discussions, I mentioned that I look more well-endowed than chubbier folks. And now, right on Drudge Report, there’s an article about the so-called “Ozempic penis.” One side effect of going on Ozempic and losing weight is that your penis appears bigger because there is less fat around the base hiding it.
In addition to visually adding an inch or two, it also alters the angle. If you have much fat in the pubic area (sometimes called the FUPA—fat upper pubic area), it pushes the penis outward at an angle, so it looks shorter and more buried—like an egg in a furry nest. When you lose that fat, it flops out more naturally, so your partner might say, “Hey, nice surprise!”
Okay, back to information. Take electrons, for example. They lack a lot of the clear, local information we are used to seeing in macro-scale objects. If you collide two baseballs, you can track which one came from where and where each goes afterward—just put a camera on them.
But with electrons, the information is not localized in the same way. Our usual way of thinking about information is based on these intuitive, local, macro-level examples: “Where is this baseball now? Did it come from the left?” We assume information is tidy and trackable like that—but it is not always so simple.
We do not usually think about what kind of vessel you need to contain information. Very few people are in the business of doing the metaphysics or cosmology of information. Plenty of people work on local, practical information—like in baseball: Can you build a machine that calls balls and strikes? Can you create one that tells you how fast the ball flew over the plate?
Yes, you can do all that. But nobody in the baseball information business is sitting at the bar after work with a beer, pondering how the universe even contains information. But that question is relevant to what you are talking about regarding subjectivity.
The universe itself is an information-processing entity. Whatever happens in the universe has informational implications for the universe, and thus, in some sense, is subjective—it reflects or models some aspect of the universe to itself.
We have talked about how the leading theory in neuroscience is that the brain’s job is to model the external world. Hence, we know how to interact with it. You cannot operate in the world if you do not have an internal model of what is happening. So, your mind provides you with a mental model you can manipulate in your imagination to prepare for the next moment and figure out what to do.
So—anything more on this?
Jacobsen: Think about two rocks, two inert stones in contact: their surface atoms and molecules undergo minute rearrangements, exchanging physical information at a fundamental level. Yet this atomic-scale information transfer does not, in itself, constitute subjectivity. In other words, one rock touches another rock, ever so slightly. Information has been exchanged. You can change the arrangement of the atoms or molecules a bit—there is an exchange at the physical level. There is no subjectivity there, but still, information has moved. The question remains: What precise point does the cosmos preserve its objective nature while also giving rise to entities capable of subjective experience?
Rosner: I have argued forever that the universe is made of information. However, my view of how that composition works has evolved. The universe, as an entity, does not have any awareness at all of two rocks clacking together on some random planet.
So, all right—I could weasel out of your question by invoking the classic: “If a tree falls in the forest, does it make a sound?” Sure—it makes a sound even if no one hears it. But how do we know the tree fell? Someone has to go into the forest, see the tree lying on the ground, and use their knowledge of physics to conclude that it must have made a noise as it fell.
We have a picture of the world—and in a way, the world has a picture of itself. The world’s picture of the world is the world. For things to exist and have existed, they must leave a trace, a mark, some information.
You could have a universe that lasts for 100 trillion years and then collapses and evaporates—and if there is no record outside that universe, it is as if it never existed at all. You could argue that if that universe was created by an external framework—a kind of armature—then maybe some trace persists.
Inside your head, you have a model of the world. In the future, we can map that model so precisely that we know exactly what you are thinking at any given moment. They can already do this to a limited degree with PET scans and other techniques.
They can already see which parts of your brain light up when they ask you to think of an apple, for example. So, in the future, we can know precisely what you are feeling at any given moment. Then imagine we completely obliterate your head, but we still have a perfect record of everything you thought for the last few years before your head got blasted off.
In that case, you could argue that the “universe” in your mind left a trace. But for the roughly 110 billion human minds that have lived and died without leaving any record, there is no trace at all. So, did that mental universe exist? Did the events inside that universe happen? You could argue “no” because there is no evidence.
In fact, all information-processing entities work with traces—things that leave a mark in their informational arena. The stuff that did not leave a trace only counts in a kind of implied or statistical way. Take, for example, the quintillion interactions that occur every second in a cubic meter at the center of the Sun. Almost none of those specific interactions leave an identifiable trace; each is obliterated in the chaos of constant fusion and scattering.
So, suppose Earth forms, life evolves, a tree falls—and then the universe collapses and reforms, and this whole cycle repeats a quintillion times. Did all those trees fall? Did they make a noise? Only by implication—because none of those universes left a persistent record.
Jacobsen: Now, when two rocks collide, there is a distinction: an event happensand has impacts on the environment, but whether it is registered is another thing. The tree fell and made a noise, but if it was not heard or recorded, there is no specific registration of that sound in mind.
Rosner: So, the idea is that if an event did not register, we can assume something happened, but we cannot recover that specific event. In physics, this concept is related to the idea of a “light cone” in relativity theory. It is a way to describe what can influence you and what you can influence, given the finite speed of light.
Imagine everyone in the universe has a flashlight. The number of people who can shine their flashlight on you within a tenth of a second is tiny—basically, only those right next to you. The number increases over time because light can travel farther. So, there is a cone of possible interactions: the narrow tip is your immediate present, and it expands into the future.
You can also imagine similar cones for the past and the future. Your “cone” of possible pasts expands the further back you go: you know exactly who your parents are, pretty certainly who your grandparents were, less certainly who your great-grandparents were, and almost nothing firsthand about your great-great-grandparents.
here is that show with Henry Louis Gates Jr., where he does genealogy for celebrities—because, honestly, nobody knows who their ancestors were beyond a few generations unless a team of researchers digs through archives and records. So, your cone of uncertainty widens as you look deeper into the past.
Jacobsen: Three things are clear in that scenario: you are a descendant—absolutely—and you are uncertain how far back that lineage goes. Also, all of it is in the past, so there is an implied past–meaning temporality. There is a lot of implied knowledge in that, too. The light cone analogy is pretty helpful for understanding particles or a specific volume of spacetime—it gives you a way to picture influence and causality on a world line. But for consciousness, it is a bit different because our mind is more like a fluid, tangled bundle of yarn.
So, maybe, we need a recharacterization of the light cone idea when we are talking about subjective awareness, at least as we currently understand it. We need a comprehensive framework for understanding knowledge and information.
Rosner: It gets confusing. But all right, you need context. For example, if you saw a tree fall and heard the noise five minutes ago, then yes, the tree fell in the forest and made a sound.
Jacobsen: A long time ago, you referred to this as the narrative universe. You could also think of it as a relational data universe: things defined on each other informationally, and their very existence is tied to the fidelity of those relationships.
Rosner: So under the Informational Cosmology idea, the universe is ancient but always appears to be about 14 billion years old—because it has about 14 billion years of active, accessible information at its center and in its outskirts. But the details of that information change across billions and trillions of years. So, the universe is constantly forgetting things or putting them into memory—a memory that is not always accessible.
Vast collapsed regions of the universe may exist that we do not have any informational access to anymore because they are irrelevant to the universe’s present context. We only “know” the stuff that fits within some relevant structure. This contextual framework keeps it alive in the universe’s working memory.
So that tree—if we forget it ever fell because it was not five minutes ago but eight years ago during a bad breakup you have long buried in your mind—well, if you never recall it again, did the tree fall for you? Not exactly. Information needs context.
You can say it fell only if there is a trace. You said “the tree fell” is a trace. For example, you tell someone, “I was in the forest, and I saw and heard a tree fall.” You tell two people. Then, because it happened during a breakup when you were drunk and miserable, you forget about it ten years later.
But there is still a trace—there’s either the tree in the forest (if anyone goes to look) or the two people you told. But if, ten years later, there is no trace of the tree and the two people you told have also forgotten or died—then there is no trace at all. Did the tree fall in the forest? Well, no.
Even asking the question creates a trace: “If a tree falls in the forest…”—you just made a trace by saying it! So, does a tree make a sound if nobody is around? Yes—because we know how trees fall and what sounds they produce. But you have already stacked the deck in your favour: the question itself contains the trace of the tree falling.But absent a trace—absent a durable record—things did not happen except by fuzzy implication. All of this highlights—whether I am getting every detail exactly right in wording or framing it correctly—it all points to a more profound lack of understanding about what information is and what it needs to be meaningful in a larger, metaphysical, or cosmological sense.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/14
Rick Rosner is an accomplished television writer with credits on shows like Jimmy Kimmel Live!, Crank Yankers, and The Man Show. Over his career, he has earned multiple Writers Guild Award nominations—winning one—and an Emmy nomination. Rosner holds a broad academic background, graduating with the equivalent of eight majors. Based in Los Angeles, he continues to write and develop ideas while spending time with his wife, daughter, and two dogs.
Scott Douglas Jacobsen is the publisher of In-Sight Publishing (ISBN: 978-1-0692343) and Editor-in-Chief of In-Sight: Interviews (ISSN: 2369-6885). He writes for The Good Men Project, International Policy Digest (ISSN: 2332–9416), The Humanist (Print: ISSN 0018-7399; Online: ISSN 2163-3576), Basic Income Earth Network (UK Registered Charity 1177066), A Further Inquiry, and other media. He is a member in good standing of numerous media organizations.
Rick Rosner argues that the rise of amateur, quick adult content killed story-driven porn, replaced by platforms like OnlyFans prioritizing clips over plots. They discuss Channel 4’s Naked Attraction and evolving body standards, note younger generations’ declining sexual activity amidst political turmoil, and reflect on media tech and AI’s role.
Scott Douglas Jacobsen: So, do you think people would have any interest in, say, a pornographic novel or an erotic rock novel for women, a pornographic video for men, or—for the more eccentric or nostalgic crowd—a pornographic radio play (joke) featuring smart people having sex? Would that be a thing?
Rick Rosner: No. The rise of easily accessible, amateur and homemade porn killed off story-driven porn. If any random person with a phone can record sex and upload it, then nobody looks for a plot anymore.
She says she has heard it all before. However, there used to be big porn studios like Vivid Entertainment—they were famous for big-budget, plot-heavy adult films, and they still exist. Still, they are not what they once were. Now, anyone with a phone and an internet connection can make adult content, so most people do not go to porn for storylines.
Sure, some old-school studios still produce narrative porn, but most adult content is short, straightforward clips. Platforms like OnlyFans have over a million content creators—that is huge. Moreover, hardly any of them are professional screenwriters, so you are not getting a carefully crafted plot; you are getting people in lingerie or thongs, posing, twerking, and talking directly to the camera.
They do post some non-porn content, too. OnlyFans even tries to market itself as a place for all creators. I received an email once trying to get me to join—it linked to pages where models in lingerie showed their butts while making “how-to” videos: how to bake cookies, how to identify different kinds of birds in your backyard, and how to renovate a camper. So, they want to show that it is not just about adult content; you can learn something, too.
However, it is not genuine storytelling. You do not see three OnlyFans creators getting together to write a modern update of Clare Boothe Luce’s The Women or Chekhov’s The Cherry Orchard, but with everyone in thongs. Although, that would be a funny euphemism.
Anyway, last night Carole wanted to watch Naked Attraction. I’m okay with it, even though it’s annoying. It is a British reality dating show—not BBC, but it airs on Channel 4, which is known for edgy stuff.
British TV has a tenth of the budget of American TV, so they often find cheap yet shocking formats. Naked Attractionworks like this: they bring in a single contestant, usually in their twenties or thirties—Gen Z or millennial. That person is surrounded by six coloured pods each. In the first round, the bottoms of the pods lift to show just the lower half of the six naked bodies. The chooser eliminates one based only on what they look like from the waist down. Then, round by round, the pods lift higher—to reveal up to the neck—while the chooser talks a bit with the host and eliminates more people. In the final round, the chooser sees the whole body and finally hears them speak. They narrow it down to two people, then pick one for a clothed date in the real world.
Now, last night’s episode featured a woman picking from male contestants and a man picking from female contestants. I assume they have same-sex episodes, too. Anyway, once it is down to two finalists, they make the chooser take off all their clothes too. Then the three of them stand there completely naked, chat a bit, and the chooser picks the final date. They go on a clothed date afterwards.
They film part of the date and then follow up to see if they want to see each other again. It is an inexpensive show to produce. I like watching it because, honestly, people’s penises look terrible. Here is the part you should plug your ears and gouge out your eyes for.
My penis is much better than these guys’ penises. For one thing, there are factors in my favour: I have about 5% body fat. The chubbier you are, the more fat there is to hide your dick, so it looks smaller. I am extremely lean, so mine is out there. I have been masturbating for about fifty-five years, so it is, let us say, well-exercised and nicely stretched. It looks substantial because it has been “worked” maybe 16,000 times.
Also, I have huge balls because I have varicose veins in them. So, the whole package looks hefty and out of proportion compared to these mostly plump guys. Last night, almost every guy was on the heavier side, partly because the woman doing the choosing seemed to prefer chubbier men. All but one were uncircumcised, which can make a penis look like a water bear or an anteater—honestly, not a great look. So, I am perfectly fine with Carole comparing me to these guys.
It is not entirely fair, however. Gen Z and millennials—at least the ones willing to go on this show—tend to care less about having so-called perfect bodies. However, if someone wants physical perfection, they can always watch professional porn and build up a mental “spank bank” to use while they are with their imperfect real-life partner.
As I have said before, back in the seventies, when I was trying to lose my virginity, sexual opportunities were much less democratic than they are now. The hottest people had the most hookups. Now, it is not quite like that. All over the world—but especially in America—people have less perfect bodies, partly because about 74% of Americans are overweight or obese.
Standards have shifted. We are more inclusive now. I want people to look more at what is inside rather than whether someone looks like a cheerleader. All these Gen Z contestants on the show are tatted up; some work out a bit, but no one is seriously toned. They are asymmetrical and pierced, and people seem okay with it.
As I said, this is not the seventies anymore, when people were harshly judged and hot, skinny blondes dominated American media. Look at Charlie’s Angels—super skinny women, no butts, no bras, everyone was trim from jogging, cocaine, or just plain luck in the gene pool. That is not the aesthetic now.
The aesthetic now is a big, fat butt. The average American woman weighs about 171 pounds, so most people naturally have a rounder butt—and that makes things more democratic. If you can appreciate a thick butt, that brings more people into the dating game.
Also, as I mentioned, mainstream culture in the seventies was predominantly blonde and white. Statistically, white men do not have huge penises on average—especially if they are overweight. So, I would argue that a culture that embraces big butts is more sexually democratic and less centred on white male ideals. A big butt might even intimidate a white guy with a small dick because you have to be able to get in there to have actual sex. Anyway, that is many thoughts on sex.
Also, statistically, we care much less about sex now. If I had to guess, I would say that younger people—and probably older people too—are having only about 70% as much sex as people did a generation or two ago, according to various studies. As we have discussed a million times before, there is just so much other stuff to do now besides chasing sex. We are over-entertained, and we are also over-traumatized by all the crazy stuff going on.
In the seventies, sure, we had a constitutional crisis with Nixon, who resigned because of crimes he committed while president, and we were at the tail end of the Vietnam War. However, the average person on the street did not believe that America or democracy was collapsing. Nixon at least had the decency and common sense to resign, and the system more or less healed itself. It was not perfect, but the country was never truly in danger.
Now, fifty years later, it feels like democracy and the rule of law are under siege. For example, on Saturday, June 14, Trump is throwing himself a $70 million parade in Washington, D.C. He claims it is to celebrate the 200th anniversary of the U.S. Army, but it just happens to fall on his birthday.
On the same day, some Americans are calling it “No King’s Day” because they see Trump behaving like a king. For example, he attempted to deploy the National Guard and even active-duty Marines to assist local law enforcement in Los Angeles, even though L.A. is not a lawless area.
Between the L.A. County Sheriff’s Department and the LAPD, we have about 18,000 officers. L.A. County is about 4,000 square miles; L.A. The city is about 470 square miles. The actual protest area is tiny—less than a quarter of a square mile—and the police have repeatedly stated they have it under control. So have the mayor and the governor.
However, that did not stop Trump from sending in about 700 Marines to “help” 18,000 local cops, which is absurd. That is about 4% of the number of cops already there, so it is not meaningful help even if it were needed. It is a power move, and people are justifiably worried that Trump will try to use the military illegally. Moreover, yes, the law you are thinking of is the Posse Comitatus Act, which restricts the use of the U.S. military for domestic law enforcement.
You are not allowed to use America’s military forces against the people of your own country. Our Army and Air Force exist to fight threats from other countries. However, even so, Trump is going to claim there is chaos in various cities, send in the military, and then declare a national emergency so he can impose federal control—martial law. This is all part of what people worry about with Project 2025, which is akin to the playbook for a potential second Trump presidency.
So, on Saturday, besides the Trump birthday parade, there are expected to be at least 1,800 protests across America. It all feels much more dire—people worry he will try something extreme like that. Moreover, maybe people do not feel like having sex in the middle of all this nonsense.
Jacobsen: The Daily Show even did a whole bit about this—about the Posse Comitatus Act—which restricts the military from acting as domestic police. They showed a clip of someone mispronouncing it as “pussy comitatus.” Then the host–the great Lydic–took that clip and ran with it for comedic effect, exaggerating it into “pussy come on tatas”—just a whole silly wordplay riff.
So the gag was: there is a Posse Comitatus Act. Still, someone on air mispronounced it, and then The Daily Show with the double entendre. The punchline was that Trump is so lawless that people joke that he will violate not just the Posse Comitatus Act but also the “Snatch Act”—the fake law they made up.
Rosner: And honestly, if you want to speak in literal terms, Trump has not been able to “come on tatas” in decades, if at all, given his age, stamina, and equipment. There is no way. So yeah, that was The Daily Show’s take. Moreover, we had the opportunity to see the cast live on Saturday. They are a talented bunch—they know the big stuff and the deep cuts.
They even briefly mentioned AI. They discussed how, when they began, Avid digital editing machines did not yet exist. Jon Stewart and Jimmy Kimmel both pioneered the modern clip package, making a point by stitching together multiple news clips to highlight hypocrisy or absurdity.
When The Daily Show started with Jon Stewart in 1999—it had already run for about four years before that with Craig Kilborn—this kind of editing was not as easy. When I started my TV job back then, we submitted material handwritten on slips of paper. There was only one computer in the entire production office, and a single person sat at it, typing everything into it.
This was back in 1987 or 1988, so technology has undergone drastic changes since then. The cast of The Daily Show, especially Jon Stewart—since he has been there longer than anyone on the current team—talked about how much tech has changed and said he is optimistic that AI is not going to ruin the show. It is just one more technological shift they can address, embrace, and incorporate into their production.
Jacobsen: AI is a horizontal enhancement layer—or lateral layer—on everything we do that involves text, images, and some spatial stuff, at least for now.
Rosner: JD and I were invited to pilot a show about the intersection of Hollywood and AI. We shot the pilot, but they passed on it.
It was a podcast. The pilot was far from perfect, which we became painfully aware of while editing it. However, come on, it is a podcast. Most podcasts do not launch as highly polished productions. Still, they passed. I sent them an email afterward, basically saying: Let us do another pilot—now that we have learned from our mistakes and your feedback. However, I suspect they will pass again.
That said, given what we learned, we will try to do it elsewhere. By the way, you and I should do a podcast, too—or some combination of you, me, JD, and maybe Kevin if we can rope him in. We have enough areas we can plausibly talk about. I am not saying we are experts, but we can be entertaining, and we think about angles that most people do not.
Is that something you want to do? What we are doing here is basically like a podcast—except it gets transcribed and published as text.
Jacobsen: That is true. However, I would need more concrete plans. I am open to it, but it needs structure.
Rosner: Yes, same here. We needed that when we did the pilot as well—we could have used a more precise outline.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Rick Rosner and Scott Douglas Jacobsen
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2025/06/13
Rick Rosner is an accomplished television writer with credits on shows like Jimmy Kimmel Live!, Crank Yankers, and The Man Show. Over his career, he has earned multiple Writers Guild Award nominations—winning one—and an Emmy nomination. Rosner holds a broad academic background, graduating with the equivalent of eight majors. Based in Los Angeles, he continues to write and develop ideas while spending time with his wife, daughter, and two dogs.
Scott Douglas Jacobsen is the publisher of In-Sight Publishing (ISBN: 978-1-0692343) and Editor-in-Chief of In-Sight: Interviews (ISSN: 2369-6885). He writes for The Good Men Project, International Policy Digest (ISSN: 2332–9416), The Humanist (Print: ISSN 0018-7399; Online: ISSN 2163-3576), Basic Income Earth Network (UK Registered Charity 1177066), A Further Inquiry, and other media. He is a member in good standing of numerous media organizations.
This snippet from explores the rise of Call Her Daddy co-creator Alex Cooper, whose explicit, humor-driven approach and “Gluck Gluck 9000” technique propelled her podcast past Joe Rogan’s. It details her evolution from sex-focused content to empathetic interviews, highlighting media framing, attractiveness, personal discipline and resilience.
Scott Douglas Jacobsen: What is the documentary called, Call Me Alex?
Rick Rosner: It’s about one of the creators of the podcast Call Her Daddy, which—believe it or not—overtook Joe Rogan’s show as the most popular podcast in the world. It started as a kind of explicit, sex-focused show from a female point of view. Early on, she and her co-host talked openly about sex, including what they marketed as a “can’t-fail” technique called the Gluck Gluck 9000.
Jacobsen: [Laughing] Sounds intense.
Rosner: Yes, the premise was that it had to be super wet and enthusiastic—that the key was making it seem like you’re just absolutely into it. That combination—shock value, relatability, and humour—catapulted it to the top of the charts.
Since then, the host evolved. She opened up about struggling with depression during COVID-19 and shifted from sex to wellness. it turns out she’s a solid interviewer. It probably helped that she’s conventionally attractive. She even admitted that when they first launched the show, their strategy was to look like blow-up dolls—to play into the visual appeal while flipping the script on who gets to talk about sex that way.
So now, she’s like a Gen Z Oprah. Her success path is wild, but honestly, it’s also instructive. Because she’s now getting people to listen to these interviews—honest, emotional conversations about everything. yeah, it all started with the world’s most perfect blowjob.
When I talk to you about everything—including sex—and I talk to Lance about everything, including, some of my habits, Lance gets a little uncomfortable. He hates that we talk about stuff like masturbation.
Jacobsen: You’re not wrong. I’ll say this: You and I talk. You and Lance—more often, you argue.
Rosner: True. Though we should argue less. Maybe I should say, “Look, we’re going to talk about this stuff, and you’re going to be with it.” My main problem? I’m not super hot. I know I had surgery, but no one’s lining up to see this body. Maybe I had some hotness at various times. But, like information, you need the correct container to be seen that way. I’d need a media structure to frame me as attractive.
People Magazine is a media structure that defines hotness for Americans. They run a beauty issue every year—”Hottest Women”—and they try to be inclusive. Then there’s “Sexiest Man Alive,” the same deal. They even run features like “Hot at Any Age.”
If I were even a little famous, maybe I could qualify as “Hot at 65.” But I have no media structure. So I’m just out here—no filter, no framing, just me. Meanwhile, Alex—the woman from Call Her Daddy—yeah, I’m jealous of her.
She was also a college athlete—a competitive soccer player. That helps in the “hotness” department. But more than that, it gave her a framework for discipline. Sports taught her structure and effort, and she’s channelled that into her career.
Join us next time for another episode of Scott and Rick. Thanks, everyone.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/15
‘White’ Baby Boomer and Gen X self-identified feminists thoroughly, consistently betrayed ‘black’ feminists. Empirical studies demonstrate mainstream second-wave feminist organizations from the 1960s–1980s systematically marginalized Black feminists. These sub-movements prioritized issues affecting middle-class white women. They excluded Black women from leadership and major policy agendas. Their foci neglected the effects of race and class. Black women founded the National Black Feminist Organization (1973) and the Combahee River Collective (1974). Bell Hooks and others criticized this neglect. Kimberlé Crenshaw and Wini Breines did too. It is not a small part; it is a large hunk of their legacy. What has been the reaction to this knowledge? Reactionary backlash to critique, and/or shame- and guilt-ridden enthusiastic performative over-correction and then damn the consequences.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/12
I was out of the country for another journalistic adventure, recently. I met three sincere young women. We talked, the four of us, for a solid hour and a half, probably.
Two left, on stayed. We continued to talk. She revealed that they, and she, were Christian. We got to talking. I revealed some facets of personal history with Christianity, personal history, family history, and a bit more.
My individual atheism, sense of humanism, Canadian nationality, and mixed other backgrounds. My respect for facets of the Christian religion, faith ethical tenets, and so on.
She seemed sincere. She was from Virginia. She quoted the Book of Acts quite a bit. I referenced Jeff Allen coming to their faith via Ecclesiastes, surprisingly.
As I found, the sincere Virginian was taking this as an opportunity to evangelize. I am not opposed to these presumptuous efforts, oft better than attempts to hijack a country collectively.
But pick your spots, it was until 1:30 am. Also, what a burden? Not for me, but for her; she has to do some of this as a part of the faith, to spread the Good News. I do not know many or any, really, atheists or humanists who make this as part of their lifestance.
It’s a pity. She loses part of her life while proclaiming to gain. Nice enough person with a sincere enough effort, though.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/12
There are a number of ways in which people can be represented as both complex and/or self-contradictory, sometimes silly.
7% of Americans believe chocolate milk comes from brown cows. 41% say humans and dinosaurs lived side-by-side. Picture a man on a saddle on a dinosaur.
25% of Americans think the Sun goes around the Earth. 11% of Americans believe HTML is a sexually transmitted disease.
2 % firmly say the Earth is flat (another 5 % are “not sure”). 4 % believe “lizard people” secretly run politics. Fewer than 1 % of self-identified U.S. atheists believe in “God as described in the Bible,” while 23 % believe in some higher power.
61 % of U.S. women say the label “feminist” describes them at least somewhat well. Nearly 4 in 10 women still reject the term even when feminism is defined for them.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/10
I remember one time,
when working on a horse farm,
in Langley, B.C., Canada,
the manager of the farm heard some bothersome news.
Some regular horse girl drama on the farm.
Her response was, “I’m too old for this shit.”
She was early 40s, I think.
Age has little in the way of correlation,
with an internal sense of life chronology.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/10
Careful with your rebukes.
There’s more uncertainty present,
than what is seen.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/10
For most, a terror crisis is often needed to see them connect,
to themselves,
in other words,
to be.
One wonders if early inflation was this for G-d.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/09
Do you know how you can know Americans during travelling?
How they chew.
It’s the worst.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/08
Anti-feminists are an intriguing bunch.
It’s not, generally, speaking against,
poor behaviour even violence,
of a particular group, or feminist individual.
It isn’t based on evidentiary presentations plus argument,
to critique ideological strands that lack evidence within feminisms,
or that have gone awry against stated aims based on outcomes,
or how it can be used to justify hate speech against men and boys.
It’s just “Anti-Feminism” for the sake of being against feminisms,
which, in fact, would mean against the boilerplate philosophy:
All genders deserve equal opportunities and rights.
Anti-feminism, what good can come from this?
A perceived zero-sum opposition based on gender,
which is outside people’s control.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/08
I met someone volunteering at a registration desk.
Well, they were registering.
I forgot their name.
I noticed a t-shirt.
It had a modernist impressionistic image,
of the iconoclast.
They knew of Chomsky.
I asked. Then a second fact came up.
They were blank on Valeria.
Does this say a lot?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/08
Some people,
being still is their poison,
Let them travel,
Move,
And see.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/08
1969
“I always thought eating was a ridiculous activity anyway. I’d get out of it myself if I could, though you’ve got to do it to stay alive, they tell me.”
1969
“I don’t consider it feminism; I just consider it social realism.”
1971
“you fit into me
like a hook into an eye
a fish hook
an open eye”
1981
“A word after a word after a word is power.”
1985
“Better never means better for everyone… It always means worse, for some.”
2000
“The only way you can write the truth is to assume that what you set down will never be read. Not by any other person, and not even by yourself at some later date. Otherwise you begin excusing yourself. You must see the writing as emerging like a long scroll of ink from the index finger of your right hand; you must see your left hand erasing it.”
2019
“As they say, history does not repeat itself, but it rhymes.”
2025
“Words themselves have felt under such threat.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/08
The uneasy fact of Marcus.
His meditations on life,
were notes on *his* life:
An Emperor.
Not necessarily,
We,
the plebs.
In our misreading,
Not of him,
But of context,
We’ve made little emperors.
How relevant,
are your scattered, incomplete, journal entries,
to the King of England?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/08
I remember one time,
after some more stuff happened.
And I, a teenager, lie in bed,
laid down,
and stared at the clouds:
an elephant.
Laid down,
and stared at the clouds:
a Chinese dragon.
There supine,
light travelling for a few minutes and trillions too,
to trigger my theatre:
a rhino.
I watched the clouds through the window passing.
I watched the trees and hedges,
from the second floor.
I noticed a few things:
A lost face.
Clouds can be, truly,
what you want them to be,
they’re the visual Imaginarium made manifest:
The Puff Constellation.
The trees,
well, those took a little more effort.
I slept.
No food or water, day 1.
I awoke:
A horse.
I slept.
No food or water, day 2.
I awoke:
A sky-clad rainbow tree.
Always supine,
sweet catatonia,
is this peace?
Is this wellbeing?
Is this silence?
Is this meditation?
Is this a dream?
Why is this?
I get up.
Weekend’s over.
I continue,
as if, nothing,
happened.
Why is this pattern,
this journey,
alone?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/08
I have witnessed more than one male bewildered,
caught off guard,
as to the reason for the woman who walked away.
There are a number of reasons for this, fella.
Some introspective questions:
Was there a lack of commitment from you?
Diminished investment of emotions, effort, or time.
Was there infidelity or betrayal?
Emotional or sexual.
Was there a consistent conflict or a breakdown of communication?
Arguing, unresolved disputes, stonewalling.
Was there incongruity?
In goals, values, even presence of unrealistic expectations.
Were there external stressors or life-altering events?
Something beyond capacity for weathering of the glue.
Is there unacknowledged substance use to the point of misuse?
The substance is master, not you, of you.
Was there abuse or coercive control?
Safety and autonomy matter to cats and women alike.
Were you neglectful of sex?
The use of sex as a standalone, a stand-in, too.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/04
I was in a city one time.
European.
They prided themselves on clean water out of the tap.
The air was clean too.
A place for clean living.
Yet, without fail, a man took a smoke break out,
in the fresh Summer air.
That’s comedy.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/04
City folk really could learn a lot from cowboys and cowgirls,
and their culture.
It’s a sensibility.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/04
Some place,
some time ago,
a loved one,
in a plea,
said to me, gently,
“I do love you,”
but as I fell to dream.
Genuine love, therefore.
It’s two-way.
Only realized in “Polo.”
What was the dream?
Was I dreaming?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/04
I knew a man, an old friend, for more than a quarter century.
Early in this relationship,
I asked him, “Where is your dad?”
His mom was there.
He softly and in defense replied, “He’s dead.”
He was dead.
Car crash, years before.
I never asked again.
It was like my passenger friend, too.
Some never make the whole trip,
whether nearer the start or the end.
Does this make sense?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/04
Climate Change Deniers:
“The climate has always changed.”
“CO₂ is good for plants.”
“There was a pause in warming.”
“Models are unreliable.”
“Al Gore was wrong.”
Postmodern Academics:
Dense claims about power structures,
epistemic relativism,
social constructionism,
language determinism.
Techno-Utopians or Transhumanists:
“AI will solve all problems.”
“Death is a curable disease.”
“We’ll upload our minds.”
“CRISPR will perfect humanity.”
“Robots will bring abundance.”
Conspiracy Theorists:
“Photos from NASA are fake.”
“Planes would account for curvature.”
“Water finds its level.”
“Gravity doesn’t exist.”
“The horizon is always flat.”
Anti-Zionist Extremists:
“Israel is a settler-colonial state.”
“It is committing genocide.”
“The media is controlled.”
“Zionism is racism.”
“Israel caused 9/11.”
Raw Food and Alternative Health Advocates:
Raw veganism,
juice cleanses,
“natural healing,”
“Cooked food causes cancer.”
“Big Pharma hides cures.”
“Fasting cures all disease.”
“Detoxing removes parasites.”
“Vaccines are toxic.”
Cultural Traditionalists or Religious Conservatives:
“There are only two genders.”
“Trans identities are a mental illness.”
“Gay marriage harms children.”
“Drag is grooming.”
“Modern culture is degenerate.”
Anti-Capitalist Conspiracy Thinkers (distinct from legitimate critique):
“Capitalism enslaves us.”
“Banks control everything.”
“The Fed is a scam.”
“All wars are for profit.”
“We’re all wage slaves.”
Shall I continue even into the hallowed grounds of the moderns: Feminism, Men’s Rights Activists, Religious Apologetics, Free Marketeers, Revolutionary Socialists, Ethno-Nationalists, Anti-Vaccine Activists…?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/03
I didn’t know the universe was taking applications.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/03
Do not pose necessary answers,
moreover, to pose questions,
it may be, ironically, the stronger form of open-ended intelligence test.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/03
Interfaith/-belief dialogue begins on the human recognition:
To be wrong is not necessarily to be bad,
To be right is not necessarily to be good.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/03
And onward siltriller rilled und rellik relicopticon; Time saw old,
Cutting upon itself,
All spaces in space,
Say, “Manihold Mae, I wait.”
No more time of the sand.
Inevitable and two chairs,
Take one and leaf the chairs by the tree.
It’ll take it as a sign of siltriller.
Good optics,
Bad relic,
All in the kingdom of the bland emperor.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/01
Life is less short,
More terse,
Because it’s punctuated.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/01
Ice Cube smiling,
Rare, not unsettling.
Suge Knight smiling,
Rare, unsettling,
A genuine threat, menace.
The gut knows, a bit.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/01
There was long, long time when the grass wafted without us.
Do we want to return to this?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/01
Marriage seems like primarily a socio-economic arrangement.
Built for a peculiar economy and arrangement within it,
The conditions of sociality and economics shift:
What is a job, now?
We changed the context.
So, the frame on the arrangement changed too.
The West views changing relations because of altered arrangements due to a fluid new frame as a “problem,” even a “crisis.”
The situation can be characterized.
To moralize as a problem or crisis, it assumes the State prior as definitively preferred and the vector of the State incoming as negative.
For whose benefit?
For what purposes?
To what ends?
It’s all tradeoffs. So:
Who pays the Piper in State incoming?
Is it a point of better balance or the reverse of State prior?
We only know: Socio-economic conditions change, arrangements adapt due to overwhelming force of historical contingency, and the trajectory merely gives a marginal indication of the State incoming.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/01
I remember a feminist-humanist colleague,
More of a staunch feminist than a humanist.
Our mutual humanist male colleague said he didn’t want kids.
Obviously, he was pursuing activist and intellectual contributions to society, instead.
The feminist-humanist gave a look of disgust to his casualness regarding it.
I caught her involuntaries, the nonverbals.
Is the point mutual liberation or coerced adaptation of one to the other, as if an inverse of the perceived Oppressor?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/01
The modest endowment by ‘God’ to self-justify one’s self-perceived Right to Rule, without regard/with self-justification for the trail of destruction and deceit behind oneself against family, friends, colleagues, strangers, and institutions.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/06/01
A common denominator for us is arriving with someone,
While the duality of leaving,
Is the potential for either with someone or alone.
It’s an intriguing fate.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/31
1986
“Passion is the quickest to develop, and the quickest to fade. Intimacy develops more slowly, and commitment more gradually still.”
1988
“Passion is largely the expression of desires and needs — such as for self‐esteem, nurturance, affiliation, dominance, submission, and sexual fulfillment.”
“Living happily ever after need not be a myth, but if it is to be a reality, the happiness must be based upon different configurations of mutual feelings at various times in a relationship.”
“Couples who expect their passion to last forever, or their intimacy to remain unchallenged, are in for disappointment.”
“We must constantly work at understanding, building, and rebuilding our loving relationships.”
1997
“Successful intelligence is the ability to succeed in life, given one’s own goals, within one’s environmental contexts.”
1998
“Personal relationships that have the greatest longevity and satisfaction are those in which partners are constantly working on sustaining intimacy and reinforcing commitment to each other.”
“Of course, it is very difficult, and often impossible, for someone else to give you what you cannot find in yourself.”
2002
“Current intelligence‐testing practices require examinees to answer but not to pose questions. In requiring only the answering of questions, these tests are missing a vital half of intelligence — the asking of questions.”
2005
“…by capitalising on strengths and correcting or compensating for weaknesses in order to adapt, shape and select environments through a combination of analytical, creative and practical skills.”
2011
“Success in life does not necessarily originate with academic success.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/31
1983
“There is very little dispute about the principal constituent elements of music: rhythm, melodic/rhythmic contour, and tonal‑harmonic pattern.”
1991
“We’ve got to do fewer things in school. The greatest enemy of understanding is coverage.”
1993
“When Einstein had thought through a problem, he always found it necessary to formulate this subject in as many different ways as possible.”
1995
“If I were to rewrite Frames of Mind today, I would probably add an eighth intelligence — the intelligence of the naturalist.”
1999
“An a priori decision to eliminate spiritual intelligence from consideration is no more justifiable than a decision to admit it by fiat or on faith.”
“While we may continue to use the words smart and stupid, and while IQ tests may persist for certain purposes, the monopoly of those who believe in a single general intelligence has come to an end.”
2001
“Few things in life are as enjoyable as when we concentrate on a difficult task, using all our skills, knowing what has to be done.”
2004
“They reflect common sense or — as my mentor Nelson Goodman used to quip — common nonsense.”
“Influential thinkers in the West have done an admirable job of cleaving apart excellence in technique from distinction in morality.”
2006
“Knowledge of facts is a useful ornament but a fundamentally different undertaking than thinking in a discipline.”
2007
“Perhaps, indeed, there are no truly universal ethics: or to put it more precisely, the ways in which ethical principles are interpreted will inevitably differ across cultures and eras. Yet, these differences arise chiefly at the margins. All known societies embrace the virtues of truthfulness, integrity, loyalty, fairness; none explicitly endorse falsehood, dishonesty, disloyalty, gross inequity.”
“Creativity begins with an affinity for something. It’s like falling in love.”
2013
“New media technologies can open up new opportunities for self‑expression. But yoking one’s identity too closely to certain characteristics of these technologies — and lacking the time, opportunity, or inclination to explore life and lives offline — may result in an impoverished sense of self.”
“Will this be on the exam? The nuts‑and‑bolts version is, ‘Just tell us what you want and we will give it to you.’”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/31
1981
“In some domains it looks as though our identical twins reared apart are… just as similar as identical twins reared together. Now that’s an amazing finding and I can assure you none of us would have expected that degree of similarity.”
1990
“Monozygotic twins reared apart are about as similar as monozygotic twins reared together.”
1990
“The effect of being reared in the same home is negligible for many psychological traits.”
1997
“Individuals unquestionably influence the nature of their experiences, e.g. high-sensation seekers surround themselves with like-minded peers and seek out quite different experiences than those provided by typical family, school, and work environments.”
1998
“There probably are genetic influences on almost all facets of human behavior, but the emphasis on the idiosyncratic characteristics is misleading. On average, identical twins raised separately are about 50 percent similar — and that defeats the widespread belief that identical twins are carbon copies. Obviously, they are not. Each is a unique individual in his or her own right.”
2001
“There is abundant evidence, some of it reviewed in this paper, that personality traits are substantially influenced by the genes.”
2004
“Genetic influence on human psychological traits is ubiquitous, and psychological researchers must incorporate this fact into their research programs else their theories will be ‘scientifically unimpressive and technologically worthless.’”
2013
“The contribution of the parents, whether natural or adoptive, is in potentiating the child’s inherent capabilities, in creating an atmosphere of enthusiasm for learning, and in adapting their expectations to the child’s capability. The wide diversity within families emphasizes the importance of giving each child full opportunity for development, and indeed of making sure that the opportunity is taken.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/31
1952
“There thus appears to be an inverse correlation between recovery and psychotherapy; the more psychotherapy, the smaller the recovery rate.”
1953
“The answer [to ‘What is wrong with psychoanalysis?’] is simple: Psychoanalysis is unscientific.”
1957
“Scientists, especially when they leave the particular field in which they are specialized, are just as ordinary, pig-headed, and unreasonable as everybody else, and their unusually high intelligence only makes their prejudices all the more dangerous.”
1967
“Personality can be reduced to biological factors and genetic predispositions.”
1979
“What you read in the newspapers, hear on the radio and see on television, is hardly even the truth as seen by experts; it is the wishful thinking of journalists, seen through filters of prejudice and ignorance.”
1982
“They bought research as they bought vegetables — a wonderful insight into official thinking about science.”
1985
“What is new in his theories is not true, and what is true in his theories is not new.”
1990
“I always felt that a scientist owes the world only one thing, and that is the truth as he sees it. If the truth contradicts deeply held beliefs, that is too bad.”
“Note that I have never stated that cigarette smoking is not causally related to cancer and coronary heart disease; to deny such a relationship would be irresponsible and counter to the evidence.”
1991
“I have no doubt, smoking is not a healthy habit.”
1997
“If the truth contradicts deeply held beliefs, that is too bad.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/31
1970s
“I remember back in the early ’70s, when I had a disastrous Grand Prix, my wife, Lynn, said to me, ‘Don’t worry, you’re going to be a late boomer.’”
1972
“My first Olympics was Munich in 1972. I am better now than I was then, in knowledge and experience.”
1972
“It was a tremendous adventure and experience. I was aware even then what an honor it was to ride for Canada and what a responsibility it was to ride for Canada.”
2012
“Anything involving the horse intrigued me and interested me and that has not changed. So I wake up in the mornings and can’t wait for the challenges of the day with the horses.”
2012
“We’re using a different type of horse, the jumps are built quite differently, course designs are unrecognisable compared to 15 years ago and the amount of competition we are doing with the horse is way more than we used to.”
2016
“We wanted this so badly for our team and our country, it’s not necessarily the same team that will go to Rio next year, although I have a suspicion it might just be.”
2018
“There are no shortcuts to achieving sustained success in show jumping. As a rider, you need to work using a structured and methodical progression to reach your ultimate goals.”
2018
“The horse that taught me the most about riding and training horses was Big Ben.”
2019
“Representing Canada many times over my career has been my greatest honour, each time I wore the red team jacket was very special to me, and the fact that I was able to share this experience with so many great riders is a testament to the quality of horsemen and horsewomen here in our country.”
2019
“The bond formed between horse and rider is an amazing thing to experience, but the partnership has to be built the right way, with compassion, understanding, and care; over the past few years, I have found myself more and more drawn toward working with young horses and riders, and I am excited to expand my coaching to share my knowledge and passion with the next generation.”
2022
“Any imbalance in a horse is going to imbalance the rider and vice versa; the balance of the rider will affect the balance of the horse.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/30
What we often esteem in men,
It’s what broke them,
or, what attracts the broken in them.
What is the New Paradigm?
Is it even paradigmatic,
as we often re-discover?
Are we making any discovery, as such?
Can the husk of the old,
yield the new?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/30
1969
“We can attribute no particular portion of intelligence to heredity and no particular portion to the environment.”
1970
“The layman usually asks: ‘Is intelligence due to heredity or environment?’ The scientist promptly answers: ‘Both.’”
“It is equivalent to arguing that a column of mercury in a glass tube cannot be regarded as synonymous with temperature, or that temperature cannot really be measured with a thermometer.”
1972
“The IQ, interestingly enough, shows a higher degree of assortative mating in our society than any other measurable human characteristic… the correlation between spouses’ intelligence test scores averages close to +0.60.”
“There is a perhaps understandable reluctance to come to grips scientifically with the problem of race differences in intelligence… There is often a failure to distinguish clearly between scientifically answerable aspects of the question and the moral, political, and social policy issues.”
1978
“There is no way to discriminate or distinguish between the average ten‑year‑old black and the average 8½‑year‑old white. The tests look the same, but the black child has a lower mental age. It looks more like a developmental lag than a cultural difference.”
1980
“As the number of studies increases… the investigator is then prompted to examine the anomalous study to find out in what crucial conditions it differs from other studies yielding contrary results. Scientific investigation is the analysis of variables, not just a box score tallying how many studies are pro or con some conclusion.”
“One cannot treat a fever by throwing away the thermometer.”
“Compensatory education has been tried and it apparently has failed.”
“The four socially and personally most important threshold regions on the IQ scale are those that differentiate with high probability between persons who… can or cannot graduate from an accredited four‑year college with grades that would qualify for admission to a professional or graduate school (about IQ 115).”
1980
“Most standard tests of intelligence and scholastic aptitude measure a general factor of cognitive ability that is common to all such tests — as well as to all complex tasks involving abstraction, reasoning, and problem-solving.”
1981
“Should the discovery of fire have been avoided because arsonists can misuse it? Any kind of information can be misused by those who are determined to do so. The place to stop the misuse of knowledge is not at the point of inquiry, but at the point of misuse.”
1987
“It was little consolation that I had been ‘in good company’ in my ignorance of genetics; in fact, that aspect of the situation seemed even more alarming to me. I was overwhelmed by the realization of the almost Herculean job that would be needed to get the majority of psychologists and educators fully to recognize the importance of genetics for the understanding of variation in psychological traits.”
“Any argument between persons who were not in at least ninety percent agreement on the issues was a total waste from a scientific standpoint, although he conceded that a poorly informed audience might find it entertaining.”
1998
“It is a common misconception that psychological measurements of human abilities are generally more prone to error or inaccuracy than are physical measurements… The reliability coefficients for multi-item tests of more complex mental processes, such as measured by typical IQ tests, are generally about .90 to .95. This is higher than the reliability of people’s height and weight measured in a doctor’s office!”
2000
“It is amazing to see a reference to Wissler’s (1901) primitive study, which has been used in generations of psychology textbooks to discredit the Galtonian analytical‑physical approach to the study of individual differences in mental ability. The great amount of fruitful research in recent years showing highly significant and theoretically important relationships between chronometric measures of information processing speed in various experimental tasks has completely contradicted the conclusions nearly every psychologist in the past (except Spearman, 1904) drew from Wissler’s conspicuously flawed study.”
“Indeed, the uncritical acceptance of Wissler’s findings inhibited research on mental chronometry for more than half a century. In recent years, all these variables have been found to be correlated with g.”
“At this point in history, however, arguments that genetic factors do not play a major role in human variation in mental abilities, particularly in the component of test score variance identified as g, can truly be likened to the creationists’ rejection of evolution by natural selection.”
“But the most frequently heard objection to further research into human genetics is that the knowledge gained might be misused. I agree. Knowledge also, however, makes possible greater freedom of choice. I completely reject the idea that we should cease to discover, to invent, and to know (in the scientific meaning of that term) merely because what we find could be misunderstood, misused, or put to evil and inhumane ends. For a scientist, it seems to me, this is axiomatic.”
“We must clearly distinguish between research on racial differences and racism. Equality of rights is a moral axiom: it does not follow from any set of scientific data.”
“I have always advocated dealing with persons as individuals, and I am opposed to according differential treatment to persons on the basis of their race, color, national origin, or social‑class background. Purely environmental explanations of racial differences in intelligence will never gain the status of scientific knowledge unless genetic theories are put to the test and disproved by evidence.”
2002
“I have only contempt for people who let their politics or religion influence their science. And I rather dread the approval of people who agree with me only for political reasons.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/30
2011
“Solzhenitsyn put it very quaintly. Basically, there’s a duality in everything — there’s two sides to every story. Sometimes they complement each other, and sometimes they conflict.”
2013
“Limbaugh is a racist, Glenn Beck is a racist,” he raps. “Gaza Strip was getting bombed, Obama didn’t say [expletive]. That’s why I ain’t vote for him, next one either. I’m a part of the problem; my problem is I’m peaceful.”
2013
“I called Obama ‘the biggest terrorist.’ The root cause of terrorism is the stuff that the U.S. government allows to happen … and it’s easy for us because it’s just some oil.”
2013
“I try not to have expectations when I go into a city, or another area or whatever … I tone down my expectations so I don’t get over‑excited.”
2015
“I’m much more mature in my representation in public, in the sense of I’m not as relevant as I was before. It’s that natural irrelevancy that occurs with all artists. I think I had my peak and now I am coming down in relevancy. It’s not a sad thing for me.”
2018
“It’s about a group of slaves on a slave ship on their way to Africa … they didn’t die. They stayed alive under the sea and dedicated their lives to sinking slave ships — so they became this super, underwater force against slavery.”
2018
“I’ve never been destroyed. Also the only issue that the world thinks I have with K. Dot and I actually do is that I think his ‘Control’ verse was wack and super overhyped to be a verse claiming you are the best rapper. It was very weird. I was told it was just bait, but still.”
2020
“Everybody has to die — we’re not going to escape that. It’s not really death that bothers some people. The process of dying is what people kind of get caught up into.”
2020
“Countries don’t want to be like America, where the police are killing people for nothing … where these people won’t even wear a mask. I think America will fall behind the times in a very real way as other countries start to out‑develop or just ignore America to a certain extent.”
2021
“Drill Music in Zion is my ‘Illmatic.’”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/30
1980
“Today no one who wishes to clean even a minimal regard for reason or evidence can espouse racist ideology as it was in its heyday, a system as comprehensive as Marxism and to some clearly equally as satisfying. However, thanks to Jensen and Eysenck and Shockley, the racist can cling to the periphery of his ideology; for example, he can provide a reasoned defence of his position on certain issues such as immigration and foreign policy. I do not wish to minimize the ground he has lost: the retreat from world history to little more than immigration quotas is a great defeat for the racist and a great source of satisfaction for all of his opponents. I am quite convinced that the refutation of racism in the light of reason is almost complete (the effort to eradicate it as a social force is a different matter and may never be fully accomplished).”
1980
“[Jensen] does not believe that [heritability] estimates alone can decide the issue of genetic versus environmental hypotheses. However, he argues that the probability of a genetic hypothesis will be much enhanced if, in addition to evidencing high [heritability], we find we can falsify literally every plausible environmental hypothesis one by one. He challenges social scientists who believe in an environmental explanation of the IQ gap between the races to bring their hypotheses forward. … Far too many of Jensen’s critics have not taken up the challenge to refute him in any serious way, rather they have elected for various forms of escape, the most popular of which has been to seize on an argument put forward by the distinguished Harvard geneticist Richard C. Lewontin.”
1987
“I would have named the effect after Read D. Tuddenham who ‘was the first to present convincing evidence of massive gains on mental tests using a nationwide sample’ in a 1948 article.”
2007
“I am too much in love with philosophy to collect data or do field studies.”
“Someone who herds reindeer in Finland asked if medieval people had IQs below zero. I replied that such a thing made no sense, but it was quite possible to have negative critical acumen, witness the rise of postmodernism.”
“The mind is more like a muscle than we once believed. It is something that must be constantly exercised to attain and maintain peak fitness. Just as an athlete must train harder and harder as he or she matures, so children must think with greater and greater complexity as they pass through school.”
2012
“I know of no study that measures whether the quality of moral debate has risen over the twentieth century. However, I will show why it should have. The key is that more people take the hypothetical seriously, and taking the hypothetical seriously is a prerequisite to getting serious moral debate off the ground.… I never encounter contemporary racists who respond in that way.”
“The collapse of the Ice Ages hypothesis does not, of course, settle the debate about whether there are racial differences in genes for intelligence. If universities had their way, the necessary research will never be done.… It is always just far more important to establish whether squirrels enjoy The Magic Flute.”
2018
“There are almost no courses on intelligence in Psychology departments in America. When I ask staff why, they give the same answer: what if a student raised a hand and said, what do you think about the race and IQ debate?”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/29
I remember a guy proclaiming at an airport.
“I’m gonna freshen up before the flight.”
He did.
He took a shit.
He was correct, sorta.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/29
Bees tend to care about pollen.
What type of bee are you?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/28
I knew an old lady when I was a teenager,
and as a young man.
A very good friend of mine.
She told me she liked ginger cookies.
So, we’d garden together.
She had a rather big garden.
Garden,
and garden, and garden,
and garden we’d go,
into the weeds,
into the compost pile,
pull these,
not those,
and those,
not these.
She used to garden a lot.
Divorced three times, you know?
She had a rather big garden.
Garden,
and garden, and garden,
and garden she’d go.
I was a teenager. I came into the picture.
There weren’t a lot of men in her life.
And I used to listen to her,
woes and foes,
friends and trends,
town and other nouns: Fort Langley.
We’d garden many times, you know?
She talked with me a lot.
Garden,
and garden, and garden,
and garden we’d go.
She liked ginger cookies, I knew.
“Only you’d know I like those.”
One of the last times I saw her,
I bought her some,
but I hadn’t seen her in a while.
So, I left them in her mail box,
beside the front garden.
I was working at a burrito place one time.
I was on cashier duty, fun!
In she comes, long time no see.
Even older.
Then that was it.
When I eventually was working at a horse farm,
for a book project and some savings,
I got to garden,
and garden, and garden,
and garden I’d go.
Two newer older ladies to learn more.
I wasn’t a teenager. I still came into the new picture.
There weren’t a lot of men in their lives.
And I used to listen to them,
woes and foes,
friends and trends,
township and other nouns: Langley.
No gingersnaps, this time.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/28
Fostering Healthy Masculinity in Our Kids: A Humanist Parenting Webinar
Tuesday, June 10 at 7:00 PM ET
Register on Zoom: https://bit.ly/JuneMasculinityAHA
Washington, DC — The American Humanist Association (AHA) proudly announces the next in the Humanist Parenting webinars: Fostering Healthy Masculinity in Our Kids. On Tuesday, June 10, at 7:00 PM ET, this event brings leading voices in progressive parenting and men’s health for a conversation on raising boys into emotionally intelligent and compassionate men.
Featured speakers include Dr. Jed Diamond, LCSW, a psychotherapist and internationally known author of work on men’s health, and Alastair Lichten, author of the Humanist Dad blog and a longtime advocate for secular education. This discussion explores outdated ideas of masculinity hindering emotional development and helping children thrive.
“As parents, we all want to raise kind, confident, emotionally healthy kids,” said Fish Stark, AHA Executive Director and webinar host. “Too often, boys are taught to suppress their feelings or equate vulnerability with weakness. This event is about rethinking those messages — and giving parents the tools to raise boys who embrace their full humanity.”
Whether raising toddlers or teens, the webinar provides valuable insight. It also gives practical advice on modelling and nurturing healthy masculinity from a humanist perspective.
This event showcases AHA’s commitment to supporting humanist families and caregivers. All webinars in the series are recorded and made available on the AHA’s Humanist Parenting YouTube Playlist. Additional resources are available via the Humanist Parenting channels on Discord.
About the Speakers:
Dr. Jed Diamond, a licensed psychotherapist and founder of MenAlive.com, holds a Ph.D. in International Health and a Master’s in Social Work. He has written 17 books — including Long Live Men!, The Irritable Male Syndrome and My Distant Dad. He contributes to leading media outlets around the world. In 2025, he will launch a new course series on Gender-Specific Medicine and Men’s Health.
Alastair Lichten, a progressive humanist parent and author of the Humanist Dad blog, led education campaigns at the UK’s National Secular Society for eight years and spent three years building community with Humanists UK. He previously volunteered with Camp Quest UK and now lives in Brighton with his family, continuing to write about parenting, relationships, and humanist values.
Media Contact:
Fish Stark
Executive Director, American Humanist Association
About the American Humanist Association:
The American Humanist Association advocates for the rights and viewpoints of humanists, atheists, and other nontheists. Since 1941, AHA has promoted humanist values through education, policy, and community. Learn more at americanhumanist.org.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/28
2003
“A war can perhaps be won single‑handedly. But peace — lasting peace — cannot be secured without the support of all.”
2005
“Hunger is the world’s best weapon of mass destruction, killing millions of people every year.”
2005
“Free trade is very important if we respect equality among nations.”
2006
“The true path to peace is shared development. If we do not want war to go global, justice must go global.”
2009
“Hunger is the most devastating weapon of mass destruction on our planet, it doesn’t kill soldiers, it kills innocent children who are not even one‑year old.”
2022
“Our most urgent commitment is to end hunger again. We cannot accept as normal that millions of men, women and children in this country have nothing to eat, or that they consume fewer calories and proteins than necessary.”
Lula pledged to “disarm an increasingly gun‑toting country where personal firearms have become a symbol of Bolsonaro’s conservative base.”
2023
“Why can’t we do trade based on our own currencies? Who was it that decided that the dollar was the currency after the disappearance of the gold standard?”
2024
“Hunger is not something natural. Hunger is something that requires a political decision.”
“We can no longer play, every time we have to cut spending, on the shoulders of the people most in need.”
2025
“Pé‑de‑Meia is a revolution. We discovered that half a million young people were dropping out of high school to help with the family budget. So we decided to create a savings account for these youth.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/28
2001
“I would like to stress that any terrorist activity, no matter who does it and for what purpose, is the greatest blow to peace… No terrorist can be a Muslim, and no true Muslim can be a terrorist… The Qur’an declares that one who takes a life unjustly has, in effect, taken the lives of humanity as a whole, and that one who saves a life has, in effect, saved the lives of humanity as a whole.”
2014
“They try to portray us as a pro‑Israeli movement… We are accepting them as a people… If I were to say anything to people I may say people should vote for those who are respectful to democracy… Telling or encouraging people to vote for a party would be an insult to peoples’ intellect.”
2015
“It is deeply disappointing to see what has become of Turkey in the last few years… Not long ago, it was the envy of Muslim‑majority countries… upholds universal human rights, gender equality, the rule of law and the rights of Kurdish and non‑Muslim citizens.”
2016
“During the attempted military coup in Turkey this month, I condemned it in the strongest terms… ‘Government should be won through a process of free and fair elections, not force,’ I said. ‘I pray to God for Turkey… that this situation is resolved peacefully and quickly.’”
2016
“On the night of July 15, Turkey went through the most catastrophic tragedy… while the coup attempt was in progress I condemned it in the strongest terms.”
2017
“As the presidents of the United States and Turkey meet at the White House… the Turkey that I once knew as a hope‑inspiring country has become the dominion of a president who is doing everything he can to amass power and subjugate dissent.”
2017
“Next Saturday will be remembered as a sad day in Turkey’s history… I once again condemn this heinous attempt and its perpetrators, and send my condolences to those who lost their relatives.”
2018
“This community cherishes every person, their differences are not a reason for fighting… Cruelty only lasts up to a certain point. Politicians have limited time… However, this movement… will continue… Serving humanity for the sake of justice is a duty.”
2021
“I learned with grief of the wildfires in Southern Turkey in which four people died, many citizens lost their homes and a large area of the forest was destroyed… May God Almighty have mercy on those who lost their lives in this tragic incident.”
2023
“I learned with deep sorrow that the 7.7 magnitude earthquake centered in Kahramanmaraş… I pray for mercy and forgiveness from God Almighty to those who lost their lives in this tragic incident, patience and fortitude to those who lost their relatives, speedy recovery to our injured citizens, and safe rescue of our citizens waiting to be rescued under the rubble.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/28
1998
“The city never sleeps, full of villains and creeps / That’s where I learned to do my hustle, had to scuffle with freaks”
1999
“I ain’t no perfect man, I’m trying to do the best that I can with what it is I have”
2000
“That’s what we suffer from as a people on this continent jettisoned from our history. The present is a product of the past.”
2003
“Fame is like getting across the street. It’s like, if there’s nothing to be across the street for, it’s a pointless destination.”
2009
“We are alive in amazing times / Delicate hearts, diabolical minds”
“If ‘Life in Marvelous Times’ can’t get on the radio, then I don’t need to be on the radio.”
2012
“I began to fear that Mos Def was being treated as a product, not a person, so I’ve been going by Yasiin since ’99. At first it was just for friends and family, but now I’m declaring it openly.”
2016
“I’m retiring this year for real. I’m retiring, guys!”
2017
“I’m always going to be creating. … I’m not going to disappear if I stop rap or doing it in a certain type of way.”
2024
“First of all, I don’t hate anyone. My opinion is mine. It’s legal in all states, as far as I’m aware. It was not an opportunity to try to slander him or to clown on him.”
“I will say this — the young man is very talented. He’s been able to be very successful with that talent, and I have no issue with his success or anything that he’s been able to achieve as a result of his talent.”
“You are a very talented MC. But for me, I require more of myself and others than just talent or charm or charisma — particularly in times of urgent crisis.”
“What I would like to see, in terms of creators or creative people in the world as it relates to our culture, is for people to connect with us beyond the jukebox or the dance floor.”
“A fair‑weather friend can hardly be called a friend at all. The people that party with you, that’s cool, but will they show up if you at the triage, or you in a crisis situation?”
2025
“The music industry of now makes the one I started out in seem charitable. It’s completely exploitative.”
“That shit is gross, paying people part of a penny for their music. Those motherfuckers are cold blooded, man like Scrooge McDuck, lickin’ his lips as he jumps into a pool of gold coins.”
“I’m just happy to be alive, to be able to create art and beauty, to the best of my ability. Like, to be a human being is a miracle. We’re on this spaceship, planet Earth, sharing this experience, and it’s crazy. Like, who needs peyote? We’re already in outer space, baby.”
“Fashion week is exhausting, especially when you be swagging this hard.”
“People see me and be like: ‘What’s the event?’ Today. Life is the event.”
“I’m a Hollywood runaway — don’t tell ’em my whereabouts!”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/28
Intelligence is a psychological construct with several theoretical frameworks for measurement, including the Theory of Multiple Intelligences, the Triarchic Theory, the Intelligence Quotient (IQ), and various contemporary adaptations. It is used for social and political purposes, racialist rhetoric, and internet epithets. Those non‑scientific uses of a scientific construct do not detract from the psychological science in research on intelligence.
IQ is the most extensively studied and applied psychological construct for measuring intelligence. To be considered psychometrically credible, a test must demonstrate reliability (consistency of results), validity (measuring what it intends to measure), and standardization (normed on a representative sample). The global consensus on IQ measurement rests on a multi‑layered framework. An extensive set of ethical mandates, international guidelines, legal licensure, professional standards, publisher policies, and rigorous academic training.
The ITC’s Test Use Guidelines set global benchmarks for test development and administration. They require clear evidence of reliability and validity suited to the intended purpose. The Standards for Educational and Psychological Testing, published since 1966, are the authoritative criteria for constructing, validating, and implementing assessments worldwide. UNESCO’s Principles of Good Practice in Learning Assessment extend these technical criteria to large-scale educational contexts, emphasizing data quality, transparency, and cultural sensitivity. Organizations such as the International Test Commission (ITC) and the joint AERA/APA/NCME Standards represent the culmination of efforts to define and measure intelligence through standardized testing.
To develop standardized IQ assessments, individuals must hold a PhD in psychology or a closely related field. They must also complete specialized graduate coursework in psychometrics — covering measurement theory, statistics, and scale validation — and engage in supervised practica, as outlined in AERA/APA standards. In Canada, the CPA accredits doctoral and residency programs that mandate 600 hours of practice. Students must also have a 1,600‑hour pre‑doctoral internship to ensure competency in ethical test construction.
In the United States, psychologists must complete state licensure processes, which include passing the Examination for Professional Practice in Psychology (EPPP). Licensed psychologists must earn a doctorate, complete supervised practice hours, and pass the EPPP to administer standardized IQ tests professionally. The Nationally Certified School Psychologist credential is recognized in 34 states while requiring completion of a NASP‑approved graduate program, a 1,200‑hour supervised internship, and ongoing CPD hours. There is ethics training as well. In the United Kingdom, the British Psychological Society (BPS) Qualification in Test Use offers three tiers — Assistant Test User, Test User, and Specialist Test User — each corresponding to increasing levels of knowledge, ethical responsibility, and professional application.
Large publishers such as Pearson classify high‑stakes instruments (e.g., WAIS, SB5) as Level C assessments, available only to individuals with doctorates in psychology (or related fields) and appropriate licensure and ethics training. They need formal training in test ethics and relevant licensure. Further protections include the APA’s Ethics Code and the National Academy of Neuropsychology’s position papers. Each requires stringent protection of test materials, informed consent, and confidentiality of results. The EFPA Meta‑Code and the APA’s Ethics Code, among others, mandate confidentiality, test security, and respect for test‑taker rights.
The ITC’s guidelines for CBT mandate secure delivery platforms, user authentication, and preservation of item integrity to match the psychometric rigour of traditional formats. Adaptive algorithms must uphold predetermined precision thresholds, dynamically selecting items to optimize measurement accuracy across ability levels. Additionally, under the U.S. ADA, assessments must provide extended time, alternative formats, and assistive technologies to ensure equitable testing environments for individuals with disabilities.
Best practices include conducting bias analyses and validating instruments across diverse populations to prevent measurement error and promote fairness. IQ measurement internationally is upheld by interlocking thematic pillars — robust international guidelines, advanced academic training, licensure and certification, publisher safeguards, ethical mandates, technical standards for digital delivery, and commitments to accessibility and cultural fairness. Together, these frameworks ensure that intelligence testing retains scientific integrity, ethical rigour, and global applicability.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/28
1977
“Ramona wasn’t at home anywhere. She felt like a spy in life and the ending of every great book and each orgasm, and the sight of every homeless shopping bag lady infected her with a titanic yearning for the world to make an unscheduled stop.”
“I thought, well, what if I could include the brain waves of a person in love? So I volunteered to have my brain waves recorded.”
1997
“It always amazes me that you have these $200 million movie budgets, and nobody hires a grad student to check the script to see if the science is right.”
2003
“It is a great tragedy that science, this wonderful process for finding out what is true, has ceded the spiritual uplift of its central revelations: the vastness of the universe, the immensity of time, the relatedness of all life, and life’s preciousness on our tiny planet.”
“When my husband died, because he was so famous and known for not being a believer, many people would come up to me — it still sometimes happens — and ask me if Carl changed at the end and converted to a belief in an afterlife. They also frequently ask me if I think I will see him again. Carl faced his death with unflagging courage and never sought refuge in illusions. The tragedy was that we knew we would never see each other again. I don’t ever expect to be reunited with Carl. But, the great thing is that when we were together, for nearly twenty years, we lived with a vivid appreciation of how brief and precious life is. We never trivialized the meaning of death by pretending it was anything other than a final parting.”
2014
“I believe that we are a story-driven species and that we understand how things are put together, in the context of narrative. It’s a shame that science hasn’t been taught that way, in a long time. It’s usually the fact completely devoid of any human experience or any idea of how the scientist came to that conclusion.”
“The greatest thing that science teaches you is the law of unintended consequences.”
2020
“A world that tiny cannot possibly be the center of a cosmos of all that is, let alone the sole focus of its creator. The pale blue dot is a silent rebuke to the fundamentalist, the nationalist, the militarist, the polluter — to anyone who does not put above all other things the protection of our little planet and the life that it sustains in the vast cold darkness.”
“Science, like love, is a means to that transcendence, to that soaring experience of the oneness of being fully alive. The scientific approach to nature and my understanding of love are the same: Love asks us to get beyond the infantile projections of our personal hopes and fears, to embrace the other’s reality.”
2025
“You, the farthest objects we have ever touched, now venture beyond that place where the sun’s wind gives way to roaring interstellar gales; far, far away — and yet I feel close to you.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/28
It’s less about a pleasure,
a feeling,
an emotion,
because,
it’s not a chocolate cake,
a reaction,
a physiological welling up.
Because it’s not about satisfaction,
a situational mirroring interiorly,
or a slow or fast bodily release.
It includes those,
but it is not, those.
It’s more about a state of being,
a presence.
The fact that they listened,
that they looked when you pointed,
that they made a behavioural adjustment,
that they respected a clear, “No, not tonight,”
that they gave space and communicated gently but firmly.
Love is one essence of life, because it’s being alive to the moments,
of life.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/27
It’s very easy to cast a stone,
against individuals who cheated,
then sometimes,
a realization comes about oneself.
Most did not, in fact, know,
what they were doing,
even why they were in that relationship.
You feel sorry for them.
And that, in fact,
neither did the other person.
And, all of the sudden,
you’re feeling sorry,
for both of them.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/27
I stand by the mainstream standards of psychometrics: APA, BPS, and CPA standards. The Standards for Educational and Psychological Testing(co‑published by APA, AERA, and NCME) outlines the stringent test construction and validation requirements. Tests not adhering to these standards are not considered psychometrically credible instruments. First, individuals must not have conflicts of interest in creating, administering, or scoring psychometric tests. Otherwise, the results become invalid by professional standards, whether friends with the scorer, the hirer of the scorer or working for the company in which the score has been claimed validated. Any such score cannot be considered valid when a clear conflict of interest is present.
High-range tests began in the late 20th century. They attempt to measure intelligence beyond the ceilings of professionally accepted instruments. Their development occurred largely outside institutional psychology, which has resulted in widespread methodological flaws and a lack of academic legitimacy. The high-range testing community (e.g., Prometheus Society, Mega Society, etc.) features self-created tests often designed by individuals without formal training in psychometrics.
Many of these people work with one another, for one another, found and join societies, then invite one another’s participation, and then take their friends’ tests and garner a listing on the rankings or directories. While some independent efforts reflect intellectual seriousness and commitment, they remain outside the scope of recognized professional standards. Their creators are intellectually serious. However, most lack doctorates in psychometrics or clinical psychology, licenses from relevant bodies, and their tests are not peer-reviewed or professionally validated. The overlapping roles of test creators, scorers, and participants within small, insular communities raise valid concerns about objectivity and the independence of results.
According to Mensa International’s former international supervisory psychometrician, Dr. Kristóf Kovács, even scores above ~145 on SD 15 are unreliable after that point. Not just him, according to Dr. Abbie Salny and other psychometricians, most mainstream IQ tests (e.g., WAIS-IV, SB5) have diminishing reliability past 130–145 SD15, even under proctored conditions. Beyond 145 on SD 15, scores become increasingly speculative due to standard error of measurement and ceiling effects.
Fundamentally, a claim of an IQ score out of these would be illegitimate, particularly as the higher rarities of IQ are claimed. This would mean above 145 on SD 15 if these were mainstream and proctored by certified professionals. Even there, that is based on the best professional tools. This is to say, self-administered, untimed, non-proctored IQ tests developed without psychometric oversight are not considered valid, reliable psychological instruments and are often non-standardized. That is, they violate standardization, reliability, and validity criteria. They are often unnormed and lack clinical controls.
To be considered a valid psychological instrument, a test must meet three core criteria: validity (it measures what it claims to measure), reliability (it produces consistent results over time and contexts), and standardization (it has been normed on a sufficiently large and representative sample under controlled conditions). Tests that do not meet these criteria — especially those created outside professional oversight — cannot produce scores that meaningfully reflect cognitive ability in the same manner.
Some high-range tests employ inflated standard deviations to generate higher numerical scores. While this may appear impressive to lay readers, it is mathematically misleading and lacks empirical justification within a scientifically valid norming structure. Disseminating inflated or unsupported IQ scores can mislead individuals about their cognitive abilities, reinforce elitist attitudes, and erode public trust in psychological science. Ethical responsibility demands accuracy, humility, and transparency in any discussion of intelligence testing. Such claims are not recognized as valid by contemporary professional standards and should not be equated with WAIS‑V, SB5, or Raven’s APM scores — each of which is psychometrically credible only when administered under professionally controlled conditions. Therefore, any claim to this or that IQ score falls into the same illegitimate category by those mainstream, well-established standards.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/27
I had a distant friend of a friend in high school.
Something of note in their narrative.
He was walking through the forest.
It was after high school.
He found a corpse.
Never got the name.
Unsure if this affects him now.
I still think about that person they found;
I still think about them.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/25
2011
“A prime minister is having some candidates publicly jeered by saying ‘this one is Alevi.’ We must not open irreparable wounds for the sake of a few votes.”
“Honestly, I don’t want to speak about these subjects, but when I heard what the prime minister said, I couldn’t hold back.”
“They’re scheming again, but I can’t discern the color of the game.”
“We will pay the price for whatever fighting takes place. In this land, we must live like human beings. A leader, speaking according to his own beliefs, is having that belief booed by the people he addresses. I get upset every time I see it.”
“As an artist, I speak out my concerns and offer my advice. Nobody should drag society into places that cannot be repaired.
2012
“Our Muhabbet albums had an impact on the Sivas incidents.”
“In parliament, the phrase ‘socio‑economic and cultural structure’ was like saying ‘as‑salām‑ʿalaykum.’”
“I am still discovering the bağlama …”
“It’s not just about being visible in the media … As a folk artist, I find doing that for two hours in front of a camera somewhat jarring. The public should feel they share genuine emotions with you; too much exposure creates distance.”
“You don’t get to exist as you wish, but as popular culture wills. I have no intention of submitting myself to that.”
“I’m a talented man. If you surrender to fate, it means you’re not confident in your own talent.”
“Our work helped bring the bağlama into Turkey’s cultural conversation. Its other great achievement was empowering people to say, ‘I am Alevi.’”
“Before 12 September, the massacres in Maraş and Çorum were influenced by Mahsuni Şerif. The powerful deyiş (Alevi hymn) he sang at the time disturbed some. While our Muhabbet albums relieved people, they also upset others — and so they left their mark on the Sivas events.”
“That’s not how you write a method. Can you have a bağlama in six months? Could you tell a doctor, ‘I’ll prescribe you six months of medicine, then I won’t care if you live after that?’ You don’t write a method in six months for someone to go perform in a bar.”
“‘I did it, so it’s done’ is wrong. I’m trying to convey the bağlama’s present. Tomorrow, someone else will improve it or write a new method. The violin’s method took 450 years to develop; the scientific study of the bağlama is still very new.”
2018
“He built those excuses into his resignation speech. It’s an outrageous lie, a fraud! How can someone resign and soil all his colleagues as he leaves?”
“No — while we’ve known each other for 57 years, friendship is a different matter. You may spend half a century with someone and still not be friends. Friendship is a heavy burden; it’s not easy to carry.”
“The allegations Orhan Gencebay raised pose problems for copyright. He’s saying terrible things — touching on ethnicity, politics, Alevism, leftism, Kurdishness — without saying it openly. The institutions that deal with copyright and the people who work there have no interest in any of that. Our concern is wherever there’s copyright or piracy, we fight to protect the rights of struggling artists who feed their families with these songs. Not everyone is Orhan Gencebay or Arif Sağ, able to eat as much as they like.”
“I consider this my job. No matter how far back events go in Turkey, would you give up your profession? You wouldn’t. It’s the same for us. Thousands of poor people make a living. These people live off songs and folk tunes. We’re talking about defending their rights — and meanwhile we argue among ourselves. That’s the problem. Whether I’m here or not doesn’t matter. It’d be better if I weren’t. I’ll just mind my own work, take my car and my cameras, and go photograph Anatolia.”
“For a time, I betrayed my own people.”
“New musical trends emerge — how long do they last? What do they bring? Nothing but exploiting the poor’s emotions. I did that myself, and then I apologized, admitting I had betrayed. Betraying my own people, my own community — that was a betrayal. Whether I did it knowingly or not is a different matter, but from my perspective it was a betrayal.”
“It’s shameful to debate issues through ethnic or political origins. You’re only thinking of yourself — placing your profession on one side and yourself on the other.”
2019
“In Cuba, I received a vaccine treatment to prevent the disease from recurring. No one should underestimate cancer treatments in Turkey.”
“Where people go wrong is believing Cuba has a cure — yet they are mistaken.”
“I must say that my cancer treatment in Turkey was excellent.”
2022
“Let’s meet at the Great Alevi Congress in Yenikapı on December 25. I believe everyone should take this gathering seriously.”
2023
“I believe this political contest will harm the values you represent and our society, and as a comrade I feel responsible to tell you that you should not be part of such a race.”
“What suits you now is to lead our party in renewal and growth.”
“It is by extending your hand to the youth that you will chart a new course for the party you have guided to safe harbor.”
2025
“My doctor said, ‘There’s a drug in Cuba you should try’… All treatment at the hospital was free. The cancer rate there seems almost zero.”
“The doctor told me that just as a person must continually wear glasses or a diabetic must continually use insulin, this medicine must be used likewise… My trip to Cuba disciplined my life. Breakfast, lunch, and dinner at 07:00 — no exceptions.”
“I was the kind of man who brushed his teeth once every one or two weeks. Now I have to brush after every meal for the sublingual drops.”
“I am someone to be loved, and I love them back. Let them continue to love me.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/25
The most beautiful words I’ve ever heard,
before the words I was just about to hear that day.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/25
1987
I came in the door / I said it before / I’ll never let the mic magnetize me no more / But it’s bitin’ me / Fightin’ me / Invitin’ me to rhyme / I can’t hold it back / I’m looking for the line / Takin’ off my coat / Clearin’ my throat / The rhyme will be kickin’ it / ’Til I hit my last note.
1988
I was a fiend, before I became a teen. I melted microphone instead of cones of ice cream. Music orientated, so when hip-hop was originated, I know how I got to where I am. I get a craving like I fiend for nicotine, but I don’t need a cigarette, know what I mean? I’m ragin’, rippin’ up the stage and blowin’ ’em away.”
1992
I look for shelter when a plane is over me / Remember Pearl Harbor? New York could be over, G… I had a lot of friends fighting in the Gulf War at the time, and I would be in the crib watching TV, chilling, but in the back of my mind I was wondering what my brothers were going through and if they’d even survive. The idea was to write a song from their perspective.
1997
‘This time I wanted to feed the world,’ he told Mojo in 1997. ‘I wanted the beats to hit ’em right away, and I wanted the lyrical content to hit ’em right away. I wanted to make ’em understand. Immediately.’
2009
I think what I was trying to do was incorporate my musical influence. I came up in a household [with] a lot of different music: my mom playing jazz to R&B, soul; my brothers and sisters with Earth, Wind & Fire to Michael Jackson. So I was trying to incorporate different rhythms in my rhymes. And it kind of worked out good, you know? At the time, I didn’t know it was going to be this different. You know what I mean? But I was shooting for something different. Like, some of my influence was John Coltrane — I played the sax, as well. So listening to him play and the different rhythms that he had: I was trying to write my rhymes as if I was a saxophone player.
2013
I came up listening to a lot of jazz, and just listening to the different rhythms that the jazz artists was using then, it was a little more complicated than hip-hop, you know what I mean? So me knowing that, once I started rhyming, and I had a couple of favorite jazz artists, like John Coltrane, Charlie Parker, and you know, Miles Davis, Dizzie Gillespie… But just listening to the rhythms that they was doing at that time. Once I got into hip-hop I tried to incorporate some of their rhythms in my flow. And, one of the main things I should try to do was imitate John Coltrane’s solos into my rhyme style, just trying to incorporate different rhythms that I heard coming up and trying incorporate what I knew into rap kind of made it what it was, and I guess, a little different than what everybody else was doing.”
2016
I’m feeling really blessed right now… I’ve got a great balance and a strong focus. We are out on the road a lot, but we’ve been able to switch up shows… Sometimes doing festivals, sometimes working in clubs and theatres, sometimes DJ, sometimes live band… The changes keep engaging, for me and hopefully of the fans. When I get home… a lot’s going on. I’m back in the lab… I think what I’m working on right now will surprise some people and maybe open up some conversations about the Hip Hop culture.”
2020
All I wanted to do was write rhymes. I didn’t care about meetings.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/25
When working with those who have a traumatic background,
a first decent principle for conversation with them,
is a provision of something simple, yet,
powerful, that being, a pause,
in time, for them, not you,
as they need, a space,
in time, to take a,
‘breath’ to trust,
to see you and,
themselves.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/24
Two friends and I used to take the back paths in town.
It was quicker to go out that way. Around a portion of town,
A snakewind along the trees’ interior.
I began to just use it. But one drop was pretty fun.
It was steep,
Either dirtglide or run for a possible Fall.
Hit the roots to foot to break pace.
You’re safe.
Home was changing. The paths were later developed.
Artifice in the trees.
Synthetic footing too.
But before this,
We saw a rotting shed,
Sorta.
We went inside.
It was abandoned.
Off path.
Closer to the homes.
But in-between,
Neither.
We discovered forgotten Home.
We went inside.
It felt dirty.
It smelled musty.
Rusted tools and all.
I used to deliver papers for a friend,
As a young teenager.
His mom gave me a Garfield mug as thanks.
When you unpacked it,
It had banding.
The kind you’d find at truss factories.
But plastic,
The ones at the factories were metal, careful now — sharp.
The abandoned shed had a pile of newspapers,
In banding.
Did they deliver them at one point?
So many unknowns,
still so many unknowns.
They were old.
I took a pile home.
Banding handles,
Who woulda thunk?
Still stinky, though.
What a treasure from the in-between,
In the garage they went.
Next day gone,
Thrown out.
‘Treasure.’
Friends drifted apart.
The path was ‘developed.’
The shed was torn down.
Memories are a little like those places.
The quick way became a way.
Friends became the shed,
The path,
The newspapers,
The banding.
What was the treasure?
What did I find out?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/23
I used to cry a lot as a kid, as there were many negative events happening at that time.
This became quiet hurt as a teenager, while the painful events evolved and flowed in other directions.
They were sourced different, too.
It’s difficult to say how much cognizance was there, for any of us really,
because we weren’t fully there.
And I cannot call the childhood particularly tragic,
as there were genuine moments and periods of happiness and definitive provision.
But I do find myself signposting the nightly crying,
the ennui, the reflection,
which are different than a savoury silence.
Michael J. Fox when he was given his diagnosis. His reflection was not,
“Why me?” But,
“Why not me?”
That’s appropriate.
My childhood circumstances not only were, but are,
as they’re integrated and part of my life.
Things are, and I am.
I find value in that.
I found value in the lessons of the tears,
of knowing,
albeit in hindsight.
For instance, the ability to develop internal reserve and resolute centring.
Many “things” that “are” exist as an opportunity for an interpretive lens for the “I am.” The “value in the lessons” of “life” sit inchoate in the “painful events” and the “negative events.”
So, are they negative?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/23
The 69th Commission on the Status of Women took place in March 2025. The international community convened not merely to mark the passage of time but to undertake a rigorous appraisal of four foundational milestones: the 30th anniversary of the Beijing Declaration, the 25th anniversary of UNSC Resolution 1325 (Women, Peace, and Security), the 10th anniversary of the SDGs (Goal 5), and 80th UN anniversary. Delegates and civil society discussed the erosion of reproductive health rights by organized anti‑rights campaigns. They decried the resurgence of patriarchal norms. Many discussions on how these undermine political and economic empowerment. There is a need to champion the emergence of youth‑led feminist networks as catalysts for policy innovation. They offered renewed vigilance while insisting on protecting and advancing women’s and girls’ rights.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/22
Okay, so, the first two millennia were a little rape-y of boys,
a little sexual assault-y of women,
a little gay in the closet-y.
Let’s try not those.
Third Millennia’s,
the charm.
Cool?
Cool.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/22
The U.S. Constitution allows for the suspension of habeas corpus “unless when in cases of rebellion or invasion the public safety may require it.”
April 22, 2025
Rogan O’Handley:
“I also argue we should also consider suspending the writ of habeas. That is a constitutional power that the president can use in the event of rebellion or invasion… and we can start to take more drastic actions to deport illegals, especially the cartels, without judicial overview — without the courts getting involved.”
Bannon responded:
“DC Draino with the solutions… Heads are going to blow up on this.”
April 24, 2025
“They, the opposition, are trying to force a constitutional crisis at the Supreme Court level to force President Trump’s hands on deportations of the 10 million.”
May 1, 2025
“And what President Trump’s going to do is suspend habeas corpus as a wartime measure.”
“The president has no higher constitutional duty than to secure our border and to expel an invasion.”
May 10, 2025
“This constitutional crisis is going to have to be solved in the Supreme Court or not. I say it’s mid-to-late June.”
“What do you do when your own intelligence apparatus is undercutting the president when he does exactly what you say he has to do, which is suspend habeas corpus and start rolling them out of here, brother?”
May 12, 2025
“If you’re not an American citizen, you’re here illegally, there’s no due process. We are going to suspend the writ of habeas corpus if the courts keep ruling against this and don’t allow these mass deportations to continue, just like President Lincoln.”
May 14, 2025
“There is going to be a constitutional crisis before the Court leaves.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/22
If a Golden Dome is desired, and only one preferred sycophant with a rocket company around you, who gets the contracts up to $540 billion USD?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/22
The Second Trump Administration has been terrible for the American economy, for international relations, for the plight of the poor, and for many of the sick around the world, extrapolating from known data from cuts to programs, including USAID. A Christian Crusader, some say, fighting for the rich and shortening the lives and bank notes of the poor: The Way Jesus spoke towards.
The biggest, the baddest, the bestest, the richest, the Golden Age of America, the most efficient and transparent in the history of the world. ‘A department of governmental efficiency more transparent than any ever, in American history.’
So, a court order was recently blocked by the Trump administration forcing the Department of Government Efficiency (DOGE) to release documents to a watchdog group. The Justice Department did make an argument. That DOGE is an advisory body. It’s exempt from the Freedom of Information Act (FOIA), so not a federal agency.
Citizens for Responsibility and Ethics in Washington (CREW) sued in February. CREW claims DOGE wields significant power. A power with no transparency. If not, an independent review by a watchdog group seems reasonable.
The story continued: A federal judge ruled DOGE likely has more than an advisory role. This includes involvement in closing USAID and cancelling major contracts. The judge noted a major authority of DOGE. It has the authority to terminate federal contracts, employees, and programs.
They ordered DOGE to turn over documents, then have acting administrator Amy Gleason testify under oath by June 13. An appeals court panel paused the order, temporarily. Then another panel later reinstated it.
It’s a merry-go-round.
Solicitor General D. John Sauer said, “[The judge’s orders are] extraordinarily overbroad and intrusive.” Several emergency appeals of the Trump administration exist like this one. They were made to the Supreme Court after lower court setbacks.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/22
I knew a guy one time at the construction site as a teenager.
He was French, so a French-y kinda guy.
We used to all sit around having lunch at a 3-storey building.
Just a bunch of random guys, working, sort of,
a lot of nonsense talk havin’ fun,
just pissing around putting a frame on air.
People are big on that,
enclosures.
I learned that pretty young.
We yearn for the forest trails,
a lake to fish,
a starry night to gaze.
A thoughtful comment at sunset,
to genuflect.
Frenchy used to walk with a limp.
He’d have his belt around his waist to carry tools.
His toolbelt.
Many men used to die during construction projects.
Many still do.
Safety harnesses, hardhats, spotters, safety personnel.
These help.
Ol’ Frenchy one time started slipping at an older site,
story goes.
Slipping off rooftop, no harness, missed the grip,
whoosh!
Off he went.
He fell several stories.
He landed on a bump of rocks that are crushed called ‘crush rock.’
Common in construction of the time, probably now.
Frenchy snapped his back.
Ever since,
a limp.
That’s life.
Concrete forms,
the walls that make the frames for air, boxes for air.
You know, the stuff people like.
As the concrete is poured, it gets vibrated to remove air pockets.
Clamps hold the wooden framework.
A wooden framework holding the poured and vibrated concrete.
Those are held together by steel clamps.
They get piled.
Beside the pile of crush rock,
was a pile of steel clamps,
Frenchy just missed it.
Likely outcome, if a little over on the fall,
he woulda been dead.
That’s also life.
So, he had a limp.
We all had something like a limp.
just our limp wasn’t a limp.
We didn’t get asked about our limps.
We got asked about progress on the air boxes.
You know, the stuff people like,
care about.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/21
Crime sin, crime sin,
crimson, crimesin,
thy Church,
andout inthe streets, even, then,
God’s bark didn’t stop the soul’s bleeding.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/21
1938
“A pleasure is full grown only when it is remembered.”
1940
“God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world.”
“Mental pain is less dramatic than physical pain, but it is more common and also more hard to bear. The frequent attempt to conceal mental pain increases the burden: it is easier to say ‘My tooth is aching’ than to say ‘My heart is broken.’”
1942
“The safest road to Hell is the gradual one — the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.”
1942
“A man, an adult, is precisely what [Aeneas] is: Achilles had been little more than a passionate boy.”
1943
“[The monster’s smile] seemed to summon Ransom, with horrible naivete of welcome, into the world of its own pleasures, as if all men were at one in those pleasures, as if they were the most natural thing in the world and no dispute could ever have occurred about them. It was not furtive, nor ashamed, it had nothing of the conspirator in it. It did not defy goodness, it ignored it to the point of annihilation. Ransom perceived that he had never before seen anything but half-hearted and uneasy attempts at evil. This creature was whole-hearted. The extremity of its evil had passed beyond all struggle into some state which bore a horrible similarity to innocence. It was beyond vice as the Lady was beyond virtue.”
“We have learned of evil, though not as the Evil One wished us to learn. We have learned better than that, and know it more, for it is waking that understands sleep and not sleep that understands waking. There is an ignorance of evil that comes from being young: there is a darker ignorance that comes from doing it, as men by sleeping lose the knowledge of sleep. You are more ignorant of evil [on earth] now than in the days before your Lord and Lady began to do it.”
1944
“The heart of Christianity is a myth which is also a fact.”
1944
“It is a good rule after reading a new book, never to allow yourself another new one till you have read an old one in between.”
1945
“There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in Hell, choose it. Without that self-choice there could be no Hell.”
1949
“I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.”
1950
“Safe? Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you.”
1952
“Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on; you knew that those jobs needed doing and so you are not surprised. But presently He starts knocking the house about in a way that hurts abominably and does not seem to make any sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of — throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were being made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself.”
1952
“No book is really worth reading at the age of ten which is not equally — and often far more — worth reading at the age of fifty and beyond.”
1955
“Perhaps, since their beauties were such that even a fool could not force them into competition, this cured me once and for all of the pernicious tendency to compare and to prefer — an operation that does little good even when we are dealing with works of art and endless harm when we are dealing with nature. Total surrender is the first step toward the fruition of either. Shut your mouth; open your eyes and ears. Take in what is there and give no thought to what might have been there or what is somewhere else.”
1960
“To love at all is to be vulnerable. Love anything and your heart will be wrung and possibly broken. If you want to make sure of keeping it intact you must give it to no one, not even an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements. Lock it up safe in the casket or coffin of your selfishness. But in that casket, safe, dark, motionless, airless, it will change. It will not be broken; it will become unbreakable, impenetrable, irredeemable. To love is to be vulnerable.”
1961
“No one ever told me that grief felt so like fear. I am not afraid, but the sensation is like being afraid. The same fluttering in the stomach, the same restlessness, the yawning. I keep on swallowing.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/21
There is a great deal of value,
in silence with yourself.
You foreground your cacophony.
You know it’s yours.
Putting feeling to feeling,
word to word,
reading your inside.
It’s a place where the hardness of flesh,
and the tenderness of words,
can meet on friendly terms.
There is a great deal of value,
in jumping into,
your river.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/20
There is a better way.
People can know,
before your clock runs out.
In your person,
that’s one answer.
There are other answers,
in other people,
dead and here,
and otherwise.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/20
Do you ever listen to music,
while doing some pertinent task for you?
The song is on repeat.
You forget the song.
You feel the sound.
Sound is like meaning,
in life.
You can lose it,
particularly if you try to grab it.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/19
If the fact is victimization, which is a lot of people,
then you have a few paths, but two key ones.
If the emphasis is on the identity as a victim,
then the person is a predator using the tools of a prey.
If the emphasis is on the fact of the victimization,
then the emphasis is on reality, thriving, education.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/19
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.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/19
That’s a good word, or two,
said soft.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/19
1988 — James E. Hansen
“Global warming has reached a level such that we can ascribe with a high degree of confidence a cause and effect relationship between the greenhouse effect and observed warming… It is already happening now.”
2014 — Katharine Hayhoe
“Climate change is here and now, and not in some distant time or place. The choices we’re making today will have a significant impact on our future.”
2021 — Intergovernmental Panel on Climate Change (IPCC)
“It is unequivocal that human influence has warmed the atmosphere, ocean and land.”
2021 — NASA Goddard Institute for Space Studies (GISS)
“When it comes to climate change: ‘It’s real. It’s us. But we still have choices about how bad we let it get.’”
2021 — Syukuro Manabe
“That problem is about a million times more difficult than understanding climate change.”
2023 — UN Framework Convention on Climate Change (UNFCCC)
“These climate conferences are of course a consensus‑based process, meaning all Parties must agree on every word, every comma, every full stop … Whilst we didn’t turn the page on the fossil fuel era in Dubai, this outcome is the beginning of the end.”
2023 — NOAA Climate Program Office
“A skilled, diverse and fairly compensated workforce is essential to help bolster the nation’s climate resilience.”
2023 — Potsdam Institute for Climate Impact Research (PIK)
“For every additional tenth of a degree of global warming, about 140 million additional people will be exposed to critical heat above 29 degrees Celsius. The vast majority of these live in regions with comparatively low per capita emissions, such as India or Nigeria.”
2024 — World Meteorological Organization (WMO)
“The WMO community is sounding the Red Alert to the world.”
2024 — Global Carbon Project
“Time is running out to meet the Paris Agreement goals.”
2025 — Met Office Hadley Centre
“This study brings important new insights into the future of the AMOC. It shows that aspects of the AMOC may be more robust to a changing climate than some previous research has suggested. However, it doesn’t change our expectation that the AMOC will weaken over the twenty first century, and that this weakening will have important impacts on climate.”
2025 — Copernicus Climate Change Service (C3S)
“All of the internationally produced global temperature datasets show that 2024 was the hottest year since records began in 1850. Humanity is in charge of its own destiny but how we respond to the climate challenge should be based on evidence. The future is in our hands — swift and decisive action can still alter the trajectory of our future climate.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/19
Otto Kernberg
“People with narcissistic personalities tend to be inordinately envious of other people, to idealize some people … and to depreciate and treat with contempt those from whom they do not expect anything … Their relations with others are frequently exploitative and parasitic. Beneath a surface that is often charming and engaging, one senses coldness and ruthlessness.”
(1998)
“[Malignantly narcissistic leaders] are able to take control because their inordinate narcissism is expressed in grandiosity, a confidence in themselves, and the assurance that they know what the world needs.”
(2003)
Heinz Kohut
“Although in theoretical discussions it will usually not be disputed that narcissism, the libidinal investment of the self, is per se neither pathological nor obnoxious, there exists an understandable tendency to look at it with a negatively toned evaluation as soon as the field of theory is left.”
(1966)
“The antithesis to narcissism is not the object relation but object love.”
(1966)
Elsa Ronningstam
“…Until recently the natural course of NPD has not received much attention in the clinical and empirical literature, and there is very little documented knowledge about the factors that might contribute to change … Our findings suggested that what appeared to be a narcissistic personality disorder at baseline actually included two types of pathology: one being a context‑ or state‑dependent type of pathology, and the other being a more long‑term and stable trait pathology.”
(2005)
Karyl McBride
“Daughters of narcissistic mothers absorb the message ‘I am valued for what I do, rather than for who I am.’”
(2008)
“A narcissistic mother sees her daughter … as a reflection and extension of herself rather than as a separate person with her own identity … Thus, the daughter is always scrambling to find the ‘right’ way to respond.”
(2008)
Craig Malkin
“Remind yourself: You have a right to your disappointment … The solution isn’t to slide down the spectrum and become Echo.”
(2015)
Wendy Behary
“You may have heard the term ‘narcissistic injury.’ … For all their bravado, [narcissists] are easily injured by criticism … Instead of appearing wounded, they will hurl the prickliest words at you, avoid you, or demand your applause for some other part of their wonderfulness.”
(2021)
Ramani Durvasula
“The narcissist is like a bucket with a hole in the bottom: No matter how much you put in, you can never fill it up.”
(2015)
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/18
Those guys who want religious supremacy,
want women in the home,
detest singles,
childless people,
hate blacks,
lorde over Indians,
ignore Native Americans,
mock the disabled,
punish the poor,
dismiss migrants,
silence dissent.
They’re still here,
still active,
be vigilant.
Many of those same people’s inverse exist too.
Lack of coverage is not evidence of absence.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/18
Do you know approximately how many people will eventually die today?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/18
Late 1940s–early 1950s
“I won’t say ours was a tough school, but we had our own coroner. We used to write essays like: What I’m going to be if I grow up.”
Early–mid-1950s
“Guys are like dogs. They keep comin’ back. Ladies are like cats. Yell at a cat one time, they’re gone.”
1960–1961
“Every day people are straying away from the church and going back to God.”
1961–1962
“If Jesus had been killed twenty years ago, Catholic school children would be wearing little electric chairs around their necks instead of crosses.”
1961–1963
“It’s the suppression of the word that gives it the power, the violence, the viciousness.”
1963–1964
“In the Halls of Justice, the only justice is in the halls.”
1964–1965
“If you can’t say ‘fuck,’ you can’t say ‘fuck the government.’”
1965
“I’m not a comedian. I’m Lenny Bruce.”
1965–1966
“The ‘what should be’ never did exist, but people keep trying to live up to it. There is no ‘what should be,’ there is only what is.”
1960s (amplified post-1966)
“The only honest art form is laughter, comedy. You can’t fake it.”
1964–1965 (re-popularized 2000s–2025)
“Take away the right to say ‘fuck’ and you take away the right to say ‘fuck the government.’”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/18
You hate Secularism.
We get it.
You hate atheists.
We get it.
You reject humanistic ethics.
We get it.
You despise the notion of human rights over God’s Law.
We get it.
We understand. We get it.
However, what is your proposed alternative other than unidimensional theocracy,
in part or in whole — you ghoul?
Do you get it?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/18
2014
“I certainly think secularism has sapped the strength of the Judeo-Christian West to defend its ideals, right?”
“There is a major war brewing, a war that’s already global. Every day that we refuse to look at this as what it is — and the scale of it, and really the viciousness of it — will be a day where you will rue that we didn’t act.”
“I believe the world and particularly the Judeo-Christian West is in a crisis.”
2015
“When two-thirds or three-quarters of the C.E.O.s in Silicon Valley are from South Asia or from Asia, I think… A country is more than an economy. We’re a civic society.”
2016
“It’s war. It’s war. Every day, we put up: America at war, America’s at war. We’re at war. Note to self, beloved commander in chief: we’re at war.”
“Why is it that President Barack Hussein Obama … how can he not see that we’re fighting a global existential war?”
2017
“The third, broadly, line of work is what is deconstruction of the administrative state. All of those promises are going to be implemented. I kind of break it up into three verticals of three buckets…”
“The Republican establishment is trying to nullify the 2016 election. That’s a brutal fact we have to face. They do not want Donald Trump’s populist, economic nationalist agenda to be implemented.”
“We call ourselves ‘the Fight Club.’ You don’t come to us for warm and fuzzy. We think of ourselves as virulently anti-establishment, particularly ‘anti-’ the permanent political class.”
“The media here is the opposition party… The media should be embarrassed and humiliated and keep its mouth shut and just listen for a while.”
2018
“We got elected on Drain the Swamp, Lock Her Up, Build a Wall… This was pure anger. Anger and fear is what gets people to the polls.”
“The Democrats don’t matter. The real opposition is the media. And the way to deal with them is to flood the zone with s — -.”
2021
“All hell is going to break loose tomorrow.”
2023
“When I spoke with Bannon a few days later, he wouldn’t stop touting Trump’s performance, referring to it as his ‘Come Retribution’ speech.”
2024
“I think it’s very simple: that the ruling elites of the West lost confidence in themselves. The elites have lost their faith in their countries. They’ve lost faith in the Westphalian system, the nation-state. They are more and more detached from the lived experience of their people.”
“Our movement is metastasizing to something that’s different than America First; it’s American Citizens First.”
“We’re the most pro-Israel and pro-Jewish group out there… What I say is that not just the future of Israel but the future of American Jews… is conditional upon one thing, and that’s a hard weld with Christian nationalism.”
“The Democrats have no ability to win this unless they cheat… I think that’s the next phase of the MAGA — ‘America first’ was phase one, ‘American citizens first’ is phase two.”
“We are hurtling toward a constitutional crisis, because of these judges. We have Judicial Supremacy and Judicial Sabotage. — We cannot flinch. If we flinch, we lose.”
2025
“Now that the election is over I think we can finally say that yeah actually Project 2025 is the agenda.”
“We’re working on five or six different alternatives that President Trump could run again and be president, and quite frankly I think four or five of them are completely legal.”
“President Trump will serve a third term.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/18
“Elon Musk and I had many, many fights. But Elon Musk is gone, right? Elon Musk is gone. And I am still here.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/18
They are unlikely to say, “Thank you.”
It’s still important to do your part.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/18
I remember a dad once, Allan.
It was home, town.
He used to always show up at the events in town.
There were a whole series of events around and with him.
But never too directly, one time, he set me up for a date with his kid, gave me twenty Canadian bucks: “Everyone needs to get laid.”
Wow! Cool dads are often the most inappropriate dads.
They — the child of his — were good-looking.
I even smoked a cigarette, after the date, to impress this kid of his,
who was older than me.
Man: So hip, so cool, so… cough, cough-cough.
Intermittently, I found out from others.
He had bipolar disorder.
Later, he was estranged from his kids.
Still later, he was suffering from Parkinson’s Disease.
I hadn’t seen him in years.
Years, and years, later, I was working at a local restaurant as a dishwasher. I remember talking with one of the staffers who mentioned old Allan.
“Allan,” that Allan? My.
He had moved to the island, they said.
His disease had progressed, they said.
He died, a couple years prior, they said.
Allan was dead. No goodbyes.
He trained as a Jesuit priest, had a crisis of faith or something, developed more explicit bipolar, became a counselling psychologist, and died from the eventualities of Parkinson’s Disease, likely, estranged, for sure.
No goodbye for Allan was dead.
“Everyone needs to get laid.”
Well, everyone is laid to rest,
Allan, a dad, once.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
Elon Musk
“AI is likely to be either the best or worst thing to happen to humanity.”
Stephen Hawking
“The development of full artificial intelligence could spell the end of the human race…. It would take off on its own, and re-design itself at an ever-increasing rate. Humans, who are limited by slow biological evolution, couldn’t compete, and would be superseded.”
Ray Kurzweil
“Artificial intelligence will reach human levels by around 2029. Follow that out further to, say, 2045, we will have multiplied the intelligence — the human biological-machine intelligence — of our civilization a billion-fold.”
Larry Page
“Artificial intelligence would be the ultimate version of Google. The ultimate search engine that would understand everything on the web. It would understand exactly what you wanted, and it would give you the right thing. We’re nowhere near doing that now. However, we can get incrementally closer to that, and that is basically what we work on.”
Klaus Schwab
“We must address, individually and collectively, moral and ethical issues raised by cutting-edge research in artificial intelligence and biotechnology, which will enable significant life extension, designer babies, and memory extraction.”
Peter Diamandis
“If the government regulates against use of drones or stem cells or artificial intelligence, all that means is that the work and the research leave the borders of that country and go someplace else.”
Colin Angle
“It’s going to be interesting to see how society deals with artificial intelligence, but it will definitely be cool.”
Alan Kay
“Some people worry that artificial intelligence will make us feel inferior, but then, anybody in his right mind should have an inferiority complex every time he looks at a flower.”
Alan Perlis
“A year spent in artificial intelligence is enough to make one believe in God.”
B.F. Skinner
“The real problem is not whether machines think but whether men do.”
Tom Chatfield
“Forget artificial intelligence — in the brave new world of big data, it’s artificial idiocy we should be looking out for.”
Fei-Fei Li
“Artificial intelligence is not a substitute for human intelligence; it is a tool to amplify human creativity and ingenuity.”
Kai-Fu Lee
“I believe AI is going to change the world more than anything in the history of humanity — more than electricity.”
John McCarthy
“Artificial intelligence is the science of making machines do things that would require intelligence if done by humans.”
Timnit Gebru
“We’re seeing a kind of Wild West situation with AI and regulation right now. The scale at which businesses are adopting AI technologies isn’t matched by clear guidelines to regulate algorithms and help researchers avoid the pitfalls of bias in datasets.”
Emad Mostaque
“We’re just trying to race to keep up with the societal impact of all this. And one of the reasons for creating Stability was so that we could create some standards… If I watched all of YouTube, I’d be a bit crazy too.”
Clem Delangue
“I think it’s promising that we have policymakers who are trying to get smart about this technology and get in front of risks before we’ve had mass deployment across the product space. I think there are some very obvious things that we need to establish, one of which is the right to know whether you’re consuming content from a bot or not.”
Terah Lyons
“The problem that needs to be addressed is that the government itself needs to get a better handle on how technology systems interact with the citizenry. Secondarily, there needs to be more cross-talk between industry, civil society, and academic organizations working to advance these technologies and the government institutions that are going to be representing them.”
Erik Brynjolfsson
“In this era of profound digital transformation, it’s important to remember that business, as well as government, has a role to play in creating shared prosperity — not just prosperity.”
Yann LeCun
“Our intelligence is what makes us human, and AI is an extension of that quality.”
Gita Gopinath
“Forty percent of the global workforce is exposed to AI — that doesn’t mean it’s a bad thing. Some fraction of that will benefit; it will raise their productivity. That fraction is about half of that forty percent, and the other half will have a hard time — maybe lower wages, displacement, and so on.”
António Guterres
“Warn of the existential threat posed by the runaway development of AI without guard rails and its potential to increase inequality… We need governments urgently to work with tech companies on risk-management frameworks for current AI development, and on monitoring and mitigating future harms.”
Sam Altman
“We have our own nervousness, but we believe that we can manage through it, and the only way to do that is to put the technology in the hands of people. Let society and the technology co-evolve, and, step by step with a very tight feedback loop and course correction, build these systems that deliver tremendous value while meeting safety requirements.”
Gray Scott
“You have to talk about ‘The Terminator’ if you’re talking about artificial intelligence. I actually think that that’s way off. I do think that it will disrupt our culture.”
James Barrat
“I don’t want to really scare you, but it was alarming how many people I talked to who are highly placed in AI who have retreats that are sort of ‘bug-out’ houses, to which they could flee if it all hits the fan.”
Sybil Sage
“Someone on TV has only to say, ‘Alexa,’ and she lights up. She’s always ready for action, the perfect woman, never says, ‘Not tonight, dear.’”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
Don’t you love,
the rustling,
of leaves on a lightly windy day,
a good breeze,
mild chill,
with panoramic,
grandeur.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, and Rick Rosner.
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Rich ard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Petter sen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Canadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Williams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis, Kishan Harrysingh, Kirk Kirkpatrick, Marios Prodromou, Mhedi Banafshei, Mohammed Karim Benazzi Jabri, Monika Orski, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 8: Anthony Sepulveda, Anja Jaenicke, Antjuan Finch, Benoit Desjardins, Bishoy Goubran, Bob Williams, Charles Peden, Chris Cole, Christopher Har ding, Christian Sorensen, Daniel Shea, Dong Geon Lee, Eivind Olsen, Entemake Aman (阿曼), Erik Haereid, Gareth Rees, Gary Whitehall, Glenn Alden, Jiwhan (Jason) Park, Luca Fiorani, Masaaki Yamauchi, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Olav Hoel Dørum, Paul Cooijmans, Richard May, Rick Rosner, Rickard Sagirbay, Shalom Dickson, Sudarshan Murthy, Svein Olav Glesaaen Nyberg, Tim Roberts, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 9: Anthony Sepulveda (Brown), Antjuan Finch, Benoit Desjardins, Bob Williams, Christopher Angus, Clelia Albano, Craig Shelton, Daniel Hilton, Donald Wayne Stoner, Dong Geon Lee, Dr. Benoit Desjardins, Eivind Olsen, Erik Haereid, Gareth Rees, Hiroshi Murasaki, LaRae Bakerink, Luca Fiorani, Michael Baker, Paul Cooijmans, Ricardo Rosselló Nevares, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Simon Olling Rebsdorf, Sudarshan Murthy, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 10: Anthony Sepulveda (Brown), Bob Williams, Chris Cole, Entemake Aman (阿曼), Erik Haereid, Eivind Olsen, Gernot Feichter, Graham Powell, Harry Royalster, Iakovos Koukas, Larae Bakerink, Paul Cooijmans, Richard May (“May Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Scott Durgin, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 11: Brandon Feick, Chris Cole, David Miller, Dr. Be noit Desjardins, M.D., Ph.D., Dr. Ricardo Rosselló Nevares, Entemake Aman (阿曼), Hindem burg Melão Jr., Justin Duplantis, Kate Jones, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Tianxi Yu (余天曦), Tomáš Perna, Tor Arne Jørgensen, Uwe Michael Neumann, and Veronica Palladino. For Some Smart People: Views and Lives 12: AntJuan Finch, Beatrice Rscazzi, Bob Williams, Claus Volko, M.D., Clelia Albano, Craft Xia, David Udbjørg, Entemake Aman (阿曼), Erik Haereid, M.Sc., Fengzhi Wu (邬冯值), Garth Zietsman, Hindemburg Melão Jr., Justin Duplantis, LaRae Bakerink, Luis Ortiz, Matthew Scillitani, Nozomu Wakai, Olav Hoel Dørum, Rick Ros ner, Scott Durgin, Simon Olling Rebsdorf, Tianxi Yu (余天曦), Tim Roberts, Tor Arne Jørgen sen, Veronica Palladino, M.D., Victor Hingsberg.
For Some Smart People: Views and Lives 13: Jaime Alfonso Flores Navas, Krzysztof Zawisza, Luca Fiorani, Mattanaw, Mizuki Tomaiwa, Nikolaos U. Soulios, Petros Gkionis, Rick Rosner, Tianxi Yu (余天曦), Tomáš Perna, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 14: Andrei-Emanuel Udriște, Antjuan Finch, Benoit Desjardins, Bob Williams, Claus Volko, Daniel Hilton, Daniel Shea, Erik Haereid, Entemake Aman, Filipe Palma, Kirk Kirkpatrick, Mateo Muça, Masaaki Yamauchi, Matthew Scillitani, Paul Cooijmans, Richard May, Rickard Sagirbay, Sandra Schlick, Steven Stutts, Tor Arne Jørgensen.
For Some Smart People: Views and Lives 15: ‘Fatty White’, ‘JayStar’, ‘Seneka’, Claus Volko, David Quinn, Donald Wayne Stoner, Dr. Kristóf Kovács, Entemake Aman, Harry Royalster, Honghao Zhao, Mahir Wu, Marc Roberge, Marco Ripà, Matthew Scillitani, Reuven Kotleras, Rick Rosner, Scott Durgin, Tianxiang Shao, Tianxi Yu, Tomáš Perna, Tor Arne Jørgensen, and Yaniv Hozez.
Scott Douglas Jacobsen
Foreword by Honghao Zhao (赵宏昊)
I am very pleased to be invited by Scott Jacobsen to write this foreword. This is also the first time I have learned that a journalist has been interviewing members of high IQ societies from various countries and regions. Based on my previous understanding of international high IQ society members and Chinese high IQ society members, I found that among international high IQ society members, especially those with high scores, scholars, professors, or individuals with higher education such as master’s and doctoral degrees occupy a considerable proportion. In contrast, although there are also some highly educated individuals among Chinese high IQ society members, their proportion is not high relative to the large base number of Chinese high IQ society members. Professors and successful individuals such as corporate executives are even rarer.
According to my guess, it may be because the Chinese high IQ society started relatively late, and the main group is still minors and full-time students. Moreover, the concept of IQ, which is innate and unchangeable, does not align with the values generally advocated by Chinese society. Therefore, high IQ societies have always been a niche group. However, the potential of Chinese high IQ society members is still very high. There are many talented young people, some of whom have received good education and already have high academic qualifications, while others lack educational resources and have not yet stood out.
On Zhihu (the Chinese equivalent of Quora), a user once collected some cases of high scores in high-range IQ tests. According to these cases, teenagers who have won Olympic competition awards usually perform well in high-range IQ tests, achieving IQ scores of 160 or even 170 (SD15). Some students who have been admitted to Tsinghua University and Peking University (the top two universities in China) generally have IQs ranging from 130 to 150 (SD15). This may indicate that in China, higher IQs have a positive correlation with academic qualifications, but extremely high IQs may not necessarily do so. Additionally, some high IQ individuals are easily ostracized from a young age due to being different from ordinary people, leading to mental health issues such as depression. If there is any way to help these potential individuals, I think it would be a wonderful thing.
Foreword by Entemake Aman
First of all, I am very glad to give the foreword to this book. This book is one of the rare interviews of geniuses in the world. Scott Douglas Jacobsen put a lot of effort into this book, and every question Scott asks is interesting and creative. I’m grateful to Scott for giving us so much to think about. If you are interested in genius, or in thinking, then every question in this book you will enjoy. Not every genius is successful, but they all deserve a platform to show their brilliant ideas, and thank Scott for providing such a platform. This book shows how geniuses think and how they live. You can learn a lot about high intelligence from this book. I also hope that society will pay more attention to this book, to find those geniuses who have not shown their wisdom in academia, and to provide them with opportunities. You can find a lot of interesting geniuses in this book, and you can get mental pleasure from their interviews. Geniuses often have different but interesting and accurate ideas, as you can see from this book. I also sincerely wish Scott more and more success. I think each of Scott’s interviews is classic and worthy of our consideration and attention. Finally, I wish every reader happiness in reading this book.
Foreword by Mahir Wu
First of all, I would like to thank Scott Jacobsen from the bottom of my heart for inviting me to write the foreword to this book.
A century has passed since the term “IQ” was coined. In that time, IQ testing methods have evolved. In particular, the last few decades have seen the rise of the high-range IQ test, which, because of its mind-game-like nature, has managed to attract a large number of puzzle-solving enthusiasts. As a result, more and more test authors have emerged, and a variety of diverse IQ test formats have emerged.
Compared with traditional mainstream tests, these new tests examine in greater depth people’s ability to recognize patterns and explore the nature of patterns. However, despite their remarkable breakthroughs in some areas, it is still difficult to comprehensively measure all of a person’s intellectual abilities. This makes me realize that human beings still have a long way to go in the field of intelligence measurement and must continue to explore and innovate.
I don’t have a definitive answer as to when the perfect IQ test will be constructed, and while it may still be some way off, we should be grateful to those who have contributed to the process. I believe that perseverance is an extremely valuable quality. To be able to continue designing tests and updating the data over many years, as Paul Cooijmans do, requires not only perseverance, but also deep expertise and passion. At the same time, interviewing, editing, and organizing large amounts of content from people who have excelled intellectually can be a daunting task. Fortunately, Scott Jacobsen has reinvigorated the field through this persistence and hard work. Thanks to his contributions, we’ve been able to get the real-world perspectives of the best and brightest from different countries, cultures, and professions, insights that often go beyond our own perspectives and open us up to a wider range of perceptions. And that’s exactly what “Some Smart People: Views and Lives 15” shows. I have great respect for Scott Jacobsen’s work, and I am delighted to see this book come together.
In “Some Smart People: Views and Lives 15”, readers will find not only the diverse perspectives of people who have excelled on IQ tests, but also insights into their thoughts on macro topics such as humanity, history, God, and politics. These will surely provide readers with a wealth of takeaways and insights that will help them better understand the multidimensional character of intelligence.
Finally, I would like to thank Scott Jacobsen again for his careful organization and editing of this book. His efforts and dedication have made this book one of the major works in the field of intelligence that deserves to be carefully savored and reflected upon by every reader.
Foreword by Tianxi Yu
I am deeply honored that Mr. Scott invited me to write the foreword for this book, and I’m equally grateful for his ongoing dedication to collecting insights from highly intelligent individuals, which perfectly fills a significant gap in our understanding.
Our knowledge of high-IQ individuals and geniuses remains limited, as they haven’t truly entered the public consciousness yet. Most people lack a clear understanding of the concept of ‘IQ’ itself, and their awareness of high-IQ societies rarely extends beyond Mensa. This makes the publication and promotion of this book particularly meaningful.
I love engaging in conversations, especially with fascinating people. While everyone has their own inherent perspectives, dialogue can break through the boundaries of thought — and what could be more enlightening than accessing the thoughts of some of the most brilliant minds on Earth? Despite the existence of platforms like Facebook and Twitter, and various communities with international membership, deep communication between members has been rare. Scott’s work has broken through these barriers, allowing us to understand how the world’s most intelligent people think.
In my view, thinking knows no boundaries, as definitions themselves are boundless. Good and evil, right and wrong, only exist within specific contexts. The more we can free ourselves from predetermined identities, the greater intellectual freedom we can achieve. However, life’s daily complexities and the intersection of time and space often prevent us from attaining true freedom.
Helping people break free from mental constraints and achieve intellectual liberation is the shared goal of both myself and this book, “Some Smart People: Views and Lives 15.”
Finally, I would like to express my gratitude once again to Mr. Scott for his long-term commitment to interviewing and documenting information about high-IQ individuals. His efforts have made this book an invaluable reference for both the high-IQ community and the field of intelligence studies.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, and Rick Rosner.
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Rich ard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Petter sen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Canadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Williams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis, Kishan Harrysingh, Kirk Kirkpatrick, Marios Prodromou, Mhedi Banafshei, Mohammed Karim Benazzi Jabri, Monika Orski, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 8: Anthony Sepulveda, Anja Jaenicke, Antjuan Finch, Benoit Desjardins, Bishoy Goubran, Bob Williams, Charles Peden, Chris Cole, Christopher Har ding, Christian Sorensen, Daniel Shea, Dong Geon Lee, Eivind Olsen, Entemake Aman (阿曼), Erik Haereid, Gareth Rees, Gary Whitehall, Glenn Alden, Jiwhan (Jason) Park, Luca Fiorani, Masaaki Yamauchi, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Olav Hoel Dørum, Paul Cooijmans, Richard May, Rick Rosner, Rickard Sagirbay, Shalom Dickson, Sudarshan Murthy, Svein Olav Glesaaen Nyberg, Tim Roberts, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 9: Anthony Sepulveda (Brown), Antjuan Finch, Benoit Desjardins, Bob Williams, Christopher Angus, Clelia Albano, Craig Shelton, Daniel Hilton, Donald Wayne Stoner, Dong Geon Lee, Dr. Benoit Desjardins, Eivind Olsen, Erik Haereid, Gareth Rees, Hiroshi Murasaki, LaRae Bakerink, Luca Fiorani, Michael Baker, Paul Cooijmans, Ricardo Rosselló Nevares, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Simon Olling Rebsdorf, Sudarshan Murthy, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 10: Anthony Sepulveda (Brown), Bob Williams, Chris Cole, Entemake Aman (阿曼), Erik Haereid, Eivind Olsen, Gernot Feichter, Graham Powell, Harry Royalster, Iakovos Koukas, Larae Bakerink, Paul Cooijmans, Richard May (“May Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Scott Durgin, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 11: Brandon Feick, Chris Cole, David Miller, Dr. Be noit Desjardins, M.D., Ph.D., Dr. Ricardo Rosselló Nevares, Entemake Aman (阿曼), Hindem burg Melão Jr., Justin Duplantis, Kate Jones, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Tianxi Yu (余天曦), Tomáš Perna, Tor Arne Jørgensen, Uwe Michael Neumann, and Veronica Palladino.
For Some Smart People: Views and Lives 12: AntJuan Finch, Beatrice Rscazzi, Bob Williams, Claus Volko, M.D., Clelia Albano, Craft Xia, David Udbjørg, Entemake Aman (阿曼), Erik Haereid, M.Sc., Fengzhi Wu (邬冯值), Garth Zietsman, Hindemburg Melão Jr., Justin Duplantis, LaRae Bakerink, Luis Ortiz, Matthew Scillitani, Nozomu Wakai, Olav Hoel Dørum, Rick Ros ner, Scott Durgin, Simon Olling Rebsdorf, Tianxi Yu (余天曦), Tim Roberts, Tor Arne Jørgen sen, Veronica Palladino, M.D., Victor Hingsberg.
For Some Smart People: Views and Lives 13: Jaime Alfonso Flores Navas, Krzysztof Zawisza, Luca Fiorani, Mattanaw, Mizuki Tomaiwa, Nikolaos U. Soulios, Petros Gkionis, Rick Rosner, Tianxi Yu (余天曦), Tomáš Perna, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 14: Andrei-Emanuel Udriște, Antjuan Finch, Benoit Desjardins, Bob Williams, Claus Volko, Daniel Hilton, Daniel Shea, Erik Haereid, Entemake Aman, Filipe Palma, Kirk Kirkpatrick, Mateo Muça, Masaaki Yamauchi, Matthew Scillitani, Paul Cooijmans, Richard May, Rickard Sagirbay, Sandra Schlick, Steven Stutts, Tor Arne Jørgensen
Scott Douglas Jacobsen
Foreword by Antjuan Finch
Nuclear physicists, daoist poets, comics, ivy league medical professors, and exceptionally gifted teenagers, all sharing the trait — perhaps except me — of stratospheric IQs. Yet, this book also covers the full gambit of political persuasions. In some respects, it could be regarded as a 211-page bulwark against confirmation biases.
Yet, even while observing the output of these technically high-powered minds, one cannot help but notice how intelligence is not everything — it cannot determine human value, and the correlates of general intelligence with any particular outcome is always less than the correlation of the relevant specific skills with that same outcome. For example, even a highly complex job, such as being President of the United States — which is surely aided by high intelligence — can not be excelled at using high intelligence alone; qualities like stress tolerance, empathy, and humility are also necessary to be even weakly functional at that job. At best, IQ is only ever necessary but not sufficient for an occupation, and more often than not, it is also non-trivially outweighed in importance by the less general, but more relevant specific skills and traits. Given this, those who become bothered by the documented marginal differences in intelligence between groups are missing the bigger picture — they are conflating general intelligence with what they value in particular and then taking umbrage with general intelligence differences as if those very findings equal an attack on that value.
The most mistaken in this way wrongly conflate IQ with intelligence, intelligence with academic skill, and academic skill with human value, and then cancel anyone that notes IQ differences as if they’ve deemed everyone but themself worthless. In reality, psychometric g is likely just a proxy of general brain health. The very high IQ are then like your friends that stay incredibly in shape seemingly without effort, or by accident. It’s remarkable, but would be less so in a world where we actually knew how to get the brain substantially more fit. So, as the study of brain function catches up to the study of biomechanical function, we’re left to marvel at the minds of the naturally intelligent like one did to the output of the naturally strong — or sometimes primitively trained — in ancient Greece. What is here is remarkable, but these are merely natural mental athletes of a new-dawned antiquity. Understand that you might be able to outwork them, or have more flexibility mentally — and that is without even addressing the things that are closer to modern sports in this analogy; those things that demand both technique and physicality in large measures.
Foreword by Daniel Hilton
“The Challenges and Rewards of High Intelligence”
It is a pleasure to reflect upon this volume of the collected interviews that Scott Jacobsen has undertaken with such a wide variety of members of the high intelligence community. Individuals with high intelligence often navigate a landscape fraught with social and emotional complexities, where the struggle for acceptance can be daunting. Many find themselves at odds with peers who may not share their cognitive pace or depth of understanding. The importance of cultivating good peer relationships during formative years cannot be overstated; a supportive group can significantly mitigate feelings of loneliness. However, the reality remains that very high intelligence can lead to overthinking and a sense of alienation. The ability to grasp concepts quickly can create barriers in communication and connection with others, especially when one can see numerous possibilities and judge someone’s intentions more clearly and rapidly than they can.
Societal perceptions of intelligence oscillate between admiration and envy. The extreme reactions that geniuses have historically faced, ranging from reverence to vilification, underscore this duality. Many high-IQ individuals may retreat into obscurity, feeling more comfortable in self-imposed exile than in the spotlight of societal expectations. After all, who wouldn’t prefer a cosy corner with a good book over the pressure of public scrutiny? The fear of judgment or misunderstanding can stifle their potential and hinder authentic relationships. Personal and professional relationships present a fascinating challenge for those with high intelligence, as these connections rely deeply on aspects of the human condition beyond, or aside from, those that lead to high-IQ. They often find themselves misunderstood and viewed as aloof due to their tendency to process information rapidly, making connections that may not be immediately apparent to others. This can lead to frustration and a sense of disconnection, as they struggle to find individuals who can truly engage with them on an intellectual level.
Despite some challenges, the rewards of high intelligence are significant, and mastering one’s cognitive abilities can lead to profound personal growth and self-discovery. Engaging with challenging problems fosters a sense of accomplishment and clarity, allowing individuals to harness their cognitive gifts for both personal and communal benefit. However, this journey is not without its complexities. Each of us carries the traumas and travails of our lives that shape us, making the path to mastery one that requires conscious effort. Just as many people are keen to sculpt their bodies in the gym, we must take similar steps to fortify our minds from within. Those who navigate their high intelligence with emotional stability and a supportive environment often find their gifts to be transformative and advantageous. High-IQ can be likened to high-octane fuel, capable of propelling one forward at an incredible rate, but it requires careful handling to avoid potentially serious consequences. When balanced with emotional resilience and a nurturing community, high intelligence can be a profound blessing, enabling individuals to contribute meaningfully to society and inspire others. Those with high intelligence who embrace their gifts and channel them into meaningful pursuits often find immense fulfilment in their lives, whether tackling complex problems in their field or engaging in thought-provoking discussions with likeminded individuals.
This collection of interviews serves as a testament to the diverse experiences within the high range intelligence community. It highlights the intricate dance between the trials of acceptance and the burden of overthinking, against the backdrop of the profound rewards that come from understanding and mastering one’s mind. As we delve into these narratives, we gain a deeper appreciation for the complexities of intelligence and the unique journeys of those who embody it. Through these interviews, we are reminded that extreme intelligence, while fraught with challenges and significant risks, can ultimately lead to a richer, more fulfilling existence when comfortably harnessed. The path of the highly intelligent is not an easy one, but rather a necessary one for those ‘blessed’ with it. By cultivating emotional intelligence, building supportive relationships, and channeling their gifts into positive change, those with high-IQ can transcend the limitations imposed by societal expectations and find true fulfilment in the mastery of their own minds. High-IQ is a high-risk, high-reward gift, one that, when nurtured and understood, can illuminate the path to a life of purpose and impact, provided we don’t trip over our own ‘brilliance’ along the way.
High intelligence is prevalent in all age groups, underscoring that intelligence is not solely defined by how much one knows. A brilliant four-year-old may seem a simple proposition to the average adult, but it is their ability to synthesise ideas, comprehend concepts upon first exposure, and move on to the next discovery that truly defines their intelligence. There’s no reason for this to end when a person reaches the end of their formal education; the synthesis of intelligence and wisdom is the work of a lifetime; indeed, it is the very meaning of life for many, including myself.
Daniel Hilton
16/09/2024
Foreword by Paul Cooijmans
What strikes me in the present volume is the diversity in terms of intelligence, qualifying tests, personality, political orientation, age, educational and professional background, ethnicity, and, most of all, ethicality. In fact, the only dimension that lacks diversity is that of sex; the conspicu ous dearth of females in the high range of mental ability has been observed before, but it is im perative to keep emphasizing that when one selects for high intelligence by consistent standards, one obtains diversity in almost all aspects of human variation, including the racial one, but the sex difference in the spread of intelligence persists, is apparently so fundamental that it can not be hidden. One should notice the contrast between this under-representation of females in high I.Q. circles on the one hand, and the situation in the real world on the other hand: here in the Netherlands (and other Western countries too, I believe) more women than men are following higher education these days, and the general impression is that universities have become femi nized. Assuming that higher education requires higher intelligence, this constitutes a paradox, and I invite the reader to try to think of its explanation.
Another positive surprise in this series is the freedom of expression enjoyed by the interviewed; topics and viewpoints are treated that one will not frequently encounter in mainstream media and academia, and opposing sides of controversial matters are represented. This is refreshing to see in a world of censorship where extremist political doctrines are presented as established science, while moderate, sensible voices are suppressed and empirical facts dismissed as conspiracy theo ries. A consequence of this freedom is that individuals with despicable opinions, as well as those who have behaved in ways that are harmful to high-range psychometrics, are given the chance to rationalize their deeds and make themselves look moral. It is a task of the consumer of these pub lications to recognize and see past such whitewashing.
Considering the total number and length of the interviews that lie before, this foreword will be kept mercifully short. As the collection of dialogues hereafter is all-male, I can think of no better way to end than with a toast to testosterone!
Foreword by Dr. Sandra Schlick
In-Sight Publishing spotlights some smart people’s views and life where I had the chance to contribute on several occasions. In the form of interview, we were encouraged to share our thinking, ideas, ideals, and perspectives. I always enjoyed writing freely what I con sider to be impacting without the restriction of form, style, or limit. As a member of some high-IQ communities, I experience especially the interviews with Scott as a huge oppor tunity of free speech. While we do have discussion fora in the high-IQ societies, you get direct answers, while here you can follow your own thread of thought.
As a high-IQ society member and as I follow my own path in life, I constantly encountered to be a minority, be it due to IQ, being a female, going into male professions as I originally did when studying machine construct engineering, or by later following a work-life-study balance. This means that after my first study I kept working and studying in parallel. The community of work-life-study balanced people is growing but it is not an organized com munity, it appears whenever you are looking for people studying part-time. It is a huge ad vantage that theses study modes have become increasingly interesting and differentiated during the last 10–15 years. And the community is growing allowing people to study their whole lives. Studying means to make mistakes and to try out new things that you would probably not do by yourself. It means to help developing the own personality and fulfilling study goals. In this sense, it is natural that the work-life-study balance allows people to de velop not just the knowledge of something they learn in university, but along with devel oping the professional skills. Considering studies of the brain it has been shown the musi cians have a very active brain while playing an instrument. Why should that not be true in a similar way for people that use several parts of their brains on a regular basis? I am con vinced that this is the case. I already mentioned that working while on study means to use different parts of the brain, but along with that, many of the community have families, children, and an active private life, thus, a third part of the brain that is regularly used. I see the testimonial of that in some of my PhD or Doctor of Business Administration (DBA) candidates before handing in. They then complain to miss their private life, they complain to reject offers of promotion in their work life, while upon having handed in they contact me upon missing their study life to go on working together, publishing or just talk ing about new projects. Upon observing them and my own way, I would say that this is an extreme brain training that leads to a huge capacity in them.
I found that clear targets, support in providing structure and tasks, and a good planning are important for them to be successful in balancing work, study, and life.
This group of people comes out with a brain that is very well trained and potent to under stand complex problems. I am not doing predictions but if that community keeps growing, I expect that the share of high-IQ people in society could grow quite nicely. These individ uals come from the whole range of professions, from top executives following the DBA route to PhD candidates that are often encountered among lecturers and docents. Their age ranges from early 20s to 60s. We had one candidate successfully defending his DBA who was going towards 80. Their topics range from psychology, motivation and leadership, over strategic management, to AI and its impact to society to mention just a few. I look forward that this potential gets more organization, community building, fora to share ideas. I am not sure, if the classical model of doing a full time PhD and then turn to university career is still reflecting what goes on in society. I see the advancement in Universities of Applied Sciences, where the part time Alumnus start to play a major role, whereas the classical Universities keep ignoring them.
I am convinced that over the longer run, this will undergo huge changes also in Germany Switzerland-Austria, and the work study life balancing students will receive more and more acknowledgement, as is the case in UK universities.
It is a brilliant opportunity for me to talk about them in this foreword as I expect so many variations in people to join also the high-IQ societies and speak their own voice.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
There is always,
always,
always,
something,
to be grateful for,
even if you have to look a little bit,
sometimes.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
https://in-sightpublishing.com/books/
Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, and Rick Rosner.
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Rich ard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Petter sen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Canadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Williams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis, Kishan Harrysingh, Kirk Kirkpatrick, Marios Prodromou, Mhedi Banafshei, Mohammed Karim Benazzi Jabri, Monika Orski, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 8: Anthony Sepulveda, Anja Jaenicke, Antjuan Finch, Bishoy Goubran, Bob Williams, Charles Peden, Chris Cole, Christopher Harding, Christian Sorensen, Daniel Shea, Dong Geon Lee, Eivind Olsen, Entemake Aman (阿曼), Erik Haereid, Gareth Rees, Gary Whitehall, Glenn Alden, Jiwhan (Jason) Park, Luca Fiorani, Masaaki Yamau chi, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Olav Hoel Dørum, Paul Cooijmans, Paul Cooijmans, Richard May, Richard May, Rickard Sagirbay, Shalom Dickson, Sudarshan Murthy, Svein Olav Glesaaen Nyberg, Tim Roberts, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 9: Anthony Sepulveda (Brown), Antjuan Finch, Benoit Desjardins, Bob Williams, Christopher Angus, Clelia Albano, Craig Shelton, Daniel Hilton, Donald Wayne Stoner, Dong Geon Lee, Dr. Benoit Desjardins, Eivind Olsen, Erik Haereid, Gareth Rees, Hiroshi Murasaki, LaRae Bakerink, Luca Fiorani, Michael Baker, Paul Cooijmans, Ricardo Rosselló Nevares, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Simon Olling Rebsdorf, Sudarshan Murthy, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 10: Anthony Sepulveda (Brown), Chris Cole, Ente make Aman (阿曼), Erik Haereid, Eivind Olsen, Graham Powell, Iakovos Koukas, Larae Baker ink, Paul Cooijmans, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Scott Dur gin, Scott Jacobsen, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 11: Brandon Feick, Chris Cole, David Miller, Dr. Be noit Desjardins, M.D., Ph.D., Dr. Ricardo Rosselló Nevares, Entemake Aman (阿曼), Hindem burg Melão Jr., Justin Duplantis, Kate Jones, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Tianxi Yu (余天曦), Tomáš Perna, Tor Arne Jørgensen, Uwe Michael Neumann, and Veronica Palladino.
For Some Smart People: Views and Lives 12: AntJuan Finch, Beatrice Rscazzi, Bob Williams, Claus Volko, M.D., Clelia Albano, Craft Xia, David Udbjørg, Entemake Aman (阿曼), Erik Haereid, M.Sc., Fengzhi Wu (邬冯值), Garth Zietsman, Hindemburg Melão Jr., Justin Duplantis, LaRae Bakerink, Luis Ortiz, Matthew Scillitani, Nozomu Wakai, Olav Hoel Dørum, Rick Ros ner, Scott Durgin, Simon Olling Rebsdorf, Tianxi Yu (余天曦), Tim Roberts, Tor Arne Jørgen sen, Veronica Palladino, M.D., Victor Hingsberg.
For Some Smart People: Views and Lives 13: Jaime Alfonso Flores Navas, Krzysztof Zawisza, Luca Fiorani, Mattanaw, Mizuki Tomaiwa, Nikolaos U. Soulios, Petros Gkionis, Rick Rosner, Tianxi Yu (余天曦), Tomáš Perna, and Tor Arne Jørgensen.
Scott Douglas Jacobsen
Foreword by Jaime Alfonso Flores Navas
Shaping human history the right way can be done with fuel being not just from anger necessarily thus high IQ people can propose out of need of curiosity, but curiosity as means to thrive. To go beyond mere why, which a lot of this is the most important component to how, but beyond “by what” thus defying our imagination beyond conceptual stage from mere limitations from human current stage of evolution and its inconsistency as beyond plain amnesia to how humans, espe cially human brains evolve and how such processes are understand as could be seen from several dimensions even beyond mere yet important scopes, thus paradoxically making this stage what most consistency gives to the system, alike: “What makes mathematics mortal makes them im mortal”.
Actual democracy cannot be attained without actual inclusion of people from all backgrounds including high IQ people. Marilyn vos Savant has given a key and elevated example to what should be done from all scopes on this regard. Currently, together with my high IQ colleagues from around the world, we are creating an initiative called the Syncritic Institute, the aim of which is to create a friendly and supportive space in this world for extremely intelligent and crea tive people, so that they can be a part of the world instead of being apart from the world.
Mistakes are not mistakes if we learn grom them, in fact they may be seen as experiences from the individual stage, thus it’s a mistake to think about mistakes as such from the higher view, yet and especially considering it’s worst to do nothing.
Also bearing on mind how Ancient civilisations like Ancient Greeks were able to make huge ad vances, we dare say, ahead of their time, like symbolically the lighthouse of Alexandria, which could project light to far distances, as parallel to ahead in fine, their legacy should be retaken, not just by rebuilding over the ruins of their structure, but making it stronger, thus not only retaking good old structure they erected but, by learning from why such structure went on a trend down ward, such “mistakes” will be not only experiences to our growth by learning they’re not mis takes if we learn from them, but it would be worse if we do nothing, exponentially considering our history epochs are increasingly becoming shorter in timeframe, which can be a real ad vantage in order to speed up and boost progress, but not doing so, especially the right way and as soon as possible, can indeed play against us, inasmuch as such timeframes can be symbolically be seen as similar to a Greek Golden ratio, the same way mathematics can be seen as a circular thought, in order to provide a Greek example and apparently rational, but Mobius strip would be a better example to it conceptually speaking, thus mirroring apparently strong concept like a cir cle, but how to make it stronger thus learning from its weaknesses? Going beyond and looking it from higher scopes, out of curiosity and need, not necessarily mere need, and that’s what our Institute intends to do, with ethics, dedication and the core values we all need. Our mission can be scoped symbolically as a Greek delta (Δ, δ), a triangle each side representing an n letter, which are noble, novelty, nonparallel, such quite appropriately represent change, from logical thinking as used in mathematics and physics, pointing above as limitless progress.
In my country, a lot of progress has been made for we have a very smart and highly capable lady president who supports progress and change by all scopes, and science is not an exception. P. h. d. Claudia Sheinbaum Pardo, and we hope a great change in the consciousness is inspired upon her example. Actually, she represents not only the future but the present. We’re not just the future, but the present, and change is what we need now.
This scope helps us see the gist(s) of this magnificent book, by literally geometrically increasing our progress from all possible scopes.
Foreword by Krzysztof Zawisza
The most important trait of a human being is intelligence. The more developed this trait is, the more it enables one to make fundamental distinctions: distinguishing truth from falsehood and good from evil. However, as is well known, people differ greatly in their level of intelligence and their ability to use it.
At the same time, high intelligence is associated with the ability to analyze, think abstractly, and be creative. This fact has long been emphasized by many authors (J.P. Guilford, R. Sternberg, M. Csikszentmihalyi, and others). Since high intelligence is linked to mental acuity and creativity, both civilizational and spiritual progress depend primarily on the ideas and work of highly intelligent individuals. It is these exceptionally intelligent people who create the most useful innovations, make the most important scientific discoveries, and drive cultural development (as noted by authors such as H. Gardner, J.P. Rushton, J. Lehrer). According to fairly credible estimates gathered by Libb Thims in his Hmolpedia, historical figures like Copernicus, Shakespeare, Galileo, and Kepler most likely had IQs five standard deviations above the average or higher.
However, the role of individuals with the highest intelligence is not limited to creating scientific, technical, or even cultural progress. It is outstanding intelligence that offers humanity the most challenging, elusive, yet most valuable gift. Intelligence enables spiritual advancement. Individuals with high IQs are capable of making more reflective decisions on ethical matters, which can influence progress in various areas of life. When engaged in spiritual development, they significantly contribute to creating a more empathetic and ethical society (H. Gardner, M. Seligman, D.B. Ausubel). There is no doubt that the most morally insightful individuals and creators of universal ethical systems (Pythagoras, Socrates, A. Schweitzer) made their epochal (and timeless) observations due to their profound wisdom, based on comprehensive and outstanding intelligence.
Thus, intelligence is the most important human trait. It allows for discerning truth from falsehood, good from evil, and the transient from the enduring. People with high intelligence are a great gift to the world as they catalyze the development of humanity in individuals and generate human progress. However, high intelligence also evokes fear, consternation, envy, feelings of inadequacy, and apprehension among those who do not possess it. Consequently, those with very high intelligence are often socially excluded or marginalized, and their achievements, ideas, attitudes, and plans, instead of serving as a reference point and model for others, are generally ignored (M. vos Savant, D. Palmer, M. Ferguson). Therefore, the work undertaken (and still being pursued) by Scott Douglas Jacobsen is all the more significant.
This Canadian independent journalist and entrepreneur, who himself possesses an exceptional IQ, has for years dedicated himself — through his portal In-Sight Publishing and “In-Sight: Independent Interview-Based Journal” (ISSN 2369–6885) — to promoting the lives and work of high IQ people. Over the past 10 years, he has conducted countless interviews with representatives of the high IQ community (including extraordinary and creative thinkers such as Ronald K. Hoe flin, Rick G. Rosner, Dr. Veronica Palladino, Dr. Claus D. Volko, and others), showcasing the views, lives, and achievements of highly intelligent people. Numerous examples of such interviews are contained in this volume.
These interviews, which I warmly encourage you to read, largely serve as an argument for the thesis that high intelligence is associated with rich imagination, independence, creativity of thought, and emotional depth.
However, Scott Jacobsen does not limit himself to this alone. He attempts to rescue from oblivion innovative scientific ideas, publishing together with Rick Rosner a two-volume work “Tweets to the Universe” and the monumental “An Introduction to Informational Cosmology,” where Richard G. Rosner’s brilliant ideas about the informational universe are developed. Unfortunately, this concept, like the CTMU theory by Christopher Michael Langan, known within the high IQ community and also based on the notion of information, or the refreshing approach to mathematics by Marilyn vos Savant (“The World’s Most Famous Math Problem”), or the recent concept of new mathematics by Carolina Rodriguez Escamilla (“The Teotl Theorem”), have not entered the scientific mainstream. This fact clearly indicates that the extensive activity of the Canadian journalist, author, scholar, and activist is still not enough.
Since R.K. Hoeflin founded “The Mega Society” requiring admission percentiles of 99.9999, or one in a million, in 1982, successive elite high IQ societies have been popping up worldwide like mushrooms. Unfortunately, with very few exceptions, these societies do not actually support or promote the creative or innovative activities of their members, nor do they activate them to develop such activities. As a result, membership in the vast majority of international high IQ societies has merely a prestige character — serving as a kind of certificate that a member achieved a high score on some intelligence tests. However, the high intelligence of members of even the most elite high IQ societies is rarely utilized and almost never fully exploited. People of very high intelligence, and thus generally having great innovative and creative potential, rejected by society and unsupported by the high IQ community, devote themselves to the struggle for sur vival in an often hostile environment, treating their abilities (presumably given to them for some important purpose by the Universe or the Creator) at times as a curse or doom.
However, by doing so, the most intelligent and creative individuals betray themselves and their mission. In the spiritual tradition of humanity, recorded in writings such as the “Gospel,” “The Book of Mormon,” Plato’s Dialogues, or “Nicomachean Ethics,” the theme of responsibility for developing one’s talents for the benefit of the world and people, and opposition to burying those talents, consistently appears. Meanwhile, intelligence is the most important human talent (cf. J. Strelau’s “Human Intelligence”).
Intelligence is the most important human trait. If it is sufficiently high, it enables a sharp and clear view of the world, resulting in the ability to distinguish truth from falsehood, reason from madness, light from darkness. It is individuals with the highest intelligence who are responsible for the survival and development of our world. However, intelligence is the least appreciated trait in the modern world, and its existence is virtually excluded from social consciousness. In particular, differences in human intelligence are suppressed and rejected in the consciousness of democratic societies.
To counteract today’s disastrous trends, we created the international “Syncritic Academy” Foundation, whose statutory goal is both to support the creative and innovative use of talents of individuals of exceptional intelligence and to combat the social and scientific exclusion of such indi
viduals. We are also working on legislative changes in this area to protect the most intelligent and talented individuals and enable the use of their abilities and work. We maintain that fully utilizing the potential of those who are professionally and socially excluded today due to their exceptional intelligence is the only way out of the current scientific, cultural, and spiritual crisis that the world is undoubtedly sinking into.
We cordially invite all high IQ individuals who are authors of important reflections and/or revolutionary discoveries, or who are working on such discoveries, to contact us. Together, we will make the world a better place.
Krzysztof Zawisza
Foreword by Mattanaw
Very intelligent people are notably absent from mainstream culture, where typical media and entertainment is most pervasive, sharing only what is thought to be palatable and enjoyable to the largest segments of the population, which of course is comprised primarily of those minds that are closer to the average in most ways. An effect is that people are not often exposed to those who are exceptionally and profoundly intelligent, and when they are, they may not know it, because those who are extremely intelligent, while having the average population as an audience, will alter their behavior so as to be more readily understood. They perform the same act that they knowingly or automatically perform in real life dealing with strangers: they follow along with simple questions, allowing conversations to remain simple; they share interests that are akin to regular interests, to show commonality; and they express agreement when there certainly could be little agreement, to have smooth and considerate transactions. A result is that people, almost everyone, do not have much experience with the most intelligent people and are really unable to differentiate. This creates problems in politics where people are unable to identify which people are actually the most able, if any able politicians happen to be present at all. It also reduces the influence of scientists and skilled experts, because they too are not easily distinguishable from others and their quality of mind is not well appreciated.
A major contribution of the work of Scott Douglas Jacobsen, is to provide the public access into the world of some of the most highly intelligent. Many of the people who are extremely intelligent thrive within academia, various industries, independently, or in the High Intelligence Com munities. These are areas in which they live and spend time, but these are also locations in which people cannot readily join in. The Some Smart People, Views and Lives series, along with some of In-Sight Journal’s other publications, are filled with activity from some of the same people who are spending time in socially exclusive and reclusive social locations. I can think of few other places to look, where people can read materials from exceptional people expressing themselves in ways that are closer to how they really think. I recall quickly writing a very brief article, entitled “How Do People With IQs Over 180 Act and Think?” in response to a query on social media, to provide some direction to a person who was wanting to be more informed on the topic of how people with immeasurable IQs really think and behave. In retrospect, the answer was not especially informative partly because I did not fully appreciate the extent in which the highly intelligent people were separate and unavailable to the normal public. Today I think there is a large research issue regarding how this might be achieved, to get information about individuals at a personal level. One can read academic journals in medicine, mathematics, physics, and the other sciences, and get exposed to the output of very intelligent people but you do not get to know them in the process. The very smartest may still not be present although that output may lead one to believe that’s where these people are found. That’s one reason why this publication is especially helpful to the public, because it provides a location where they can be found, and where they won’t be simply sharing academic material that gives the impression that they are really smart without providing anything about who they happen to be. In this publication the highly intelligent have a chance to tell you about themselves in a more personal way. If a reader happens to be sufficiently interested, they can learn more about specific individuals, having a pathway to research, since the writers are sharing details about activities they are or have been involved in, in which more information can be located. Mr. Jacobsen is providing an avenue that I could not provide in my quick response, to read about these thinkers and have a pathway to understand them and intelligence further, and today if I were to direct readers to a place to gain knowledge about the most intelligent figures of all, this publication would be included as one of my suggested places to look.
In this publication, I too have been interviewed. In that interview, a central question that is considered is the topic of identifying who is really among the exceptionally and profoundly gifted, in the immeasurable range, and who is not. Publications such as this, while extremely helpful, do pose some risks. These risks are minor if one has the right strategy for reducing those risks. One of those risks is that the people who are respondents may sometimes be fabricating their intelligence and their histories, and may be providing some misinformation. We can’t underestimate how important it is to know that once people have invested time in creating a personal story, they will do quite a lot to protect it and perpetuate it. Some of the people who are even in the high intelligence communities themselves happen to be people who simply want to be perceived as being extremely intelligent, and will do much more than an average person would to keep their story going. In my response, I suggest using an informal method of analyzing conversation thinking about velocities relating to significance and ideation. More about this can be read in my interview response. The question as to charlatanism came directly from Mr. Jacobsen, and that’s partly because there is actually a genuine issue to be addressed. However, I don’t suggest too much reading caution, just the appropriate amount, because some of the most intelligent really are present in the publications. (The situation is different with relationship caution, and for that, read my response thoroughly). This is a very important series to keep the access to intelligent figures going, so that the public actually does have a way to know intelligent figures. For that purpose I can’t think of many other publications that are satisfactory, and for this and any other publication, some expectation of fabrication should be anticipated. This issue is ineradicable but should not prevent the more positive efforts from continuing. After one has noticed red flags in various works, the remainder can be read enjoyably, and as a result one will have a much better appreciation and understanding of intelligent people than if one was stuck only with popular media and entertainment, where that information seldom exists.
What is also great about this work, is that the answers from exceptional writers might seem unexpected. It would lead the reader to more fully understand what high intelligence arrives at, where the arrival is personal and not only academic. The surprising nature of the responses should be anticipated, because these thinkers may not be prominent, as I said, in the mainstream media. Since they are usually not present in the mainstream media, what they say will be very different from what is in the mainstream media, and that makes this publication even more interesting, because what will be read is something unusual and different than what one has otherwise had access to.
Foreword by Petros Gkionis, Philosopher
I would like to thank Scott Douglas Jacobsen for all the work he has done all these years. Inter viewing all these people and helping them get their thoughts out in public is a great act and de serves more recognition. This volume (Some Smart People: Views and Lives 13.) includes some interviews with people that have had high IQ scores, it could be interesting for some to look at how people like that think. So, if that’s something that may interest you then you can look at the content of the volume or at previous volumes and other interviews on his website.
One note: I don’t really take high range tests too seriously. They could be fun to do for some, but some questionable figures have used “1 in a billion” or similar scores to grift and I am definitely against that. I’ve seen some high scorers on high range tests promote Trump and Musk for dumb and immoral reasons and that makes me cringe. Anyway, I’m more in favor of tests developed by psychologists and statisticians that are published by companies like Pearson and are proctored by psychometricians when they are taken. Although, there are some problems with these too and usually they don’t measure scores that high because it’s difficult to do that properly and there are not designed for that, but mainly for the general population.It also includes 2 interviews Scott did with me back in 2023, some of my views have changed since then. I no longer am a Christian, but an atheist. I guess I could mention more about that in the third interview. But, it still is a window to how I used to think back then, so maybe it’s a cool thing to have. I am also pro-choice now, getting out of Christianity changed a few things. Ha haha.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
https://in-sightpublishing.com/books/
Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, and Rick Rosner.
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Rich ard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Petter sen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Canadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Williams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis, Kishan Harrysingh, Kirk Kirkpatrick, Marios Prodromou, Mhedi Banafshei, Mohammed Karim Benazzi Jabri, Monika Orski, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 8: Anthony Sepulveda, Anja Jaenicke, Antjuan Finch, Benoit Desjardins, Bishoy Goubran, Bob Williams, Charles Peden, Chris Cole, Christopher Har ding, Christian Sorensen, Daniel Shea, Dong Geon Lee, Eivind Olsen, Entemake Aman (阿曼), Erik Haereid, Gareth Rees, Gary Whitehall, Glenn Alden, Jiwhan (Jason) Park, Luca Fiorani, Masaaki Yamauchi, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Olav Hoel Dørum, Paul Cooijmans, Richard May, Rick Rosner, Rickard Sagirbay, Shalom Dickson, Sudarshan Murthy, Svein Olav Glesaaen Nyberg, Tim Roberts, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 9: Anthony Sepulveda (Brown), Antjuan Finch, Benoit Desjardins, Bob Williams, Christopher Angus, Clelia Albano, Craig Shelton, Daniel Hilton, Donald Wayne Stoner, Dong Geon Lee, Dr. Benoit Desjardins, Eivind Olsen, Erik Haereid, Gareth Rees, Hiroshi Murasaki, LaRae Bakerink, Luca Fiorani, Michael Baker, Paul Cooijmans, Ricardo Rosselló Nevares, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Simon Olling Rebsdorf, Sudarshan Murthy, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 10: Anthony Sepulveda (Brown), Bob Williams, Chris Cole, Entemake Aman (阿曼), Erik Haereid, Eivind Olsen, Gernot Feichter, Graham Powell, Harry Royalster, Iakovos Koukas, Larae Bakerink, Paul Cooijmans, Richard May (“May Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Scott Durgin, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 11: Brandon Feick, Chris Cole, David Miller, Dr. Be noit Desjardins, M.D., Ph.D., Dr. Ricardo Rosselló Nevares, Entemake Aman (阿曼), Hindem burg Melão Jr., Justin Duplantis, Kate Jones, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Tianxi Yu (余天曦), Tomáš Perna, Tor Arne Jørgensen, Uwe Michael Neumann, and Veronica Palladino.
For Some Smart People: Views and Lives 12: AntJuan Finch, Beatrice Rscazzi, Bob Williams, Claus Volko, M.D., Clelia Albano, Craft Xia, David Udbjørg, Entemake Aman (阿曼), Erik Haereid, M.Sc., Fengzhi Wu (邬冯值), Garth Zietsman, Hindemburg Melão Jr., Justin Duplantis, LaRae Bakerink, Luis Ortiz, Matthew Scillitani, Nozomu Wakai, Olav Hoel Dørum, Rick Ros ner, Scott Durgin, Simon Olling Rebsdorf, Tianxi Yu (余天曦), Tim Roberts, Tor Arne Jørgen sen, Veronica Palladino, M.D., Victor Hingsberg.
Scott Douglas Jacobsen
Foreword by ‘Dott.ssa in Ort. e Oft.,’ Beatrice Rescazzi (Are We Ready for the Age of Humanoid Robots?)
As a technology enthusiast, I often find myself reflecting on how we use it most appropriately and questioning its future development, particularly regarding its impact on humanity. It’s not uncommon to come across footage from over a century ago that celebrated electricity as a marvel capable of freeing us from household drudgery through the introduction of electrically powered machinery.
Similarly, factory automation was expected to ease the workload. Yet, in many cases, it ended up intensifying pressure on the remaining workers, who were forced to operate at increasingly rapid paces to maintain high productivity levels. In agriculture, mechanization promised to relieve farmers of physical labor. However, reality proved different: small farms, unable to compete with larger enterprises that could afford such machinery, suffered a drastic decline, leaving the few remaining farmers to work longer hours to sustain their operations economically.
With the spread of personal computers in the 1980s and 1990s, a similar revolution was anticipated: PCs would automate repetitive tasks such as typing, document management, and filing, enabling workers to focus on more creative and valuable duties. But the efficiency brought by computers raised productivity expectations. Tasks that once took hours now had to be completed in minutes, often without reducing the overall workload but rather increasing it. This phenomenon, known as the “acceleration of work,” pushed employees to do more in less time.
Meanwhile, the complexity of work grew: employees had to acquire new technical skills, learn to use advanced software, and manage an ever-increasing volume of data and digital communications. Technological stress became a daily companion, fueled by unreliable IT systems and the need for continuous learning.
The advent of email normalized constant availability, creating a culture of perpetual accessibility that blurred the boundaries between personal and professional life. Despite automation, many low-level administrative roles were eliminated, generating a form of technological unemployment. This meant that remaining workers had to take on additional tasks, leaving the promised liberation of time unfulfilled.
When computers became portable and eventually pocket-sized as smartphones, they were hailed as tools to manage time more efficiently anywhere. Yet, real-world experience tells a different story: an overload of inputs leading to difficulty discerning news from misinformation, incessant notifications, digital distractions, and a steady erosion of privacy. Our attention is fragmented, productivity threatened, and stress heightened. This was not the promise.
Smartphones have made us even more reachable, erasing the boundaries between work and personal life. The consequences of constant device use are tangible: sleep disorders, posture problems, and increased psychological issues tied to excessive social media use. While promised as tools for connection, they have often diminished the quality of human interactions, replacing face-to-face dialogue with superficial virtual connections.
Today, we stand at the dawn of a new technological revolution, driven by humanoid robots and advanced artificial intelligence. Once again, we hear promises of liberation from work and a better society. Yet, this familiar narrative leaves me skeptical — not out of nostalgia for an idealized past but because I am aware of both the potential and the risks of these technologies. Steve Wozniak, co-founder of Apple, admitted to preferring an old phone without internet connectivity, despite being one of the foremost figures in technological innovation. Like him, many tech gurus distance themselves from their own technological creations once they become products. This paradox speaks volumes: the issue is not the technology itself but its ethical and social implications.
Technology advances faster than our ability to adapt social, political, and ethical institutions. AI and humanoid robots promise extraordinary capabilities but lack ethical oversight to guide their integration into a society vulnerable to power abuses.
Looking to the future, the prospect of humanoid robots with general artificial intelligence raises even more complex questions. When these machines can replace humans in a wide range of jobs — both manual and intellectual — will governments and corporations remember the promises of a society freed from work? Or will profit continue to take precedence over human well-being? Imagine, for instance, a self-driving car: will the company program its AI to prioritize saving its passenger or the occupant of a competitor’s vehicle in the event of a collision? Will your child’s robot teacher promote a particular ideology or suggest costly software upgrades to benefit its manufacturing company? And what will happen to companies that, having the option to replace all workers with machines, feel no responsibility toward the displaced workforce?
A chilling vision of such a future is evoked in Isaac Asimov’s novel The Caves of Steel, which I read as a child. Set in sealed megacities where tensions between humans and robots are central, the book explores not only the limits of technology but also the profound ethical and psychologi
cal implications of its integration into society. Asimov anticipated a question that is more relevant today than ever: what does it mean for humanity to lose the “economic value” derived from work? Imagine a society where people have lost their sense of purpose, the identity provided by their professions, and their economic livelihood. How can we protect human dignity and value in a world where human labor is no longer needed?
An automated society cannot simply replicate current economic and social systems. It requires new ways of distributing wealth, a rethinking of the role of work, and a redefinition of human dignity that goes beyond economic contribution. These challenges cannot be addressed with simplistic solutions; they demand systemic ethical responses, new laws, and robust regulations. The true risk of artificial intelligence does not lie in the machines themselves but in the immense power they grant to those who control them. And when that power is wielded by individuals devoid of moral principles, the consequences could be devastating for all of humanity.
Foreword by LaRae Bakerink
It has been an uplifting experience to be able to talk about what it is like having a higher IQ than most. It isn’t always fun or glamorous. Letting people know that having a high IQ doesn’t mean you are a genius, it means that you figure things out a little faster than others. It means you may
see an incongruity that others don’t see. It makes you different, not better or worse. Sometimes we look at the world differently and that is what can bring out the best in us.
Each interview provides us with that insight about each other and I’m glad we are talking about such things. There are a variety of ways to be smart and they aren’t always understood. Talking about it allows us to show others what it really means.
The understanding that can come from learning about the different types of being smart can help us relate to each other. I find that idea intriguing and appealing.
Foreword by Tor Arne Jørgensen
First and foremost, I extend my hand in humble thanks for the opportunity to contribute to the launch of “Some Smart People: Views and Lives 12.” A thousand thanks to Scott Jacobsen for his tireless work and the high quality of everything he delivers. It’s incredible what capacity this man possesses!
During these Christmas times, surrounded by what is for me, and I’m sure for many others, an incredibly dark period, moments like these awaken the desire to share some deeper thoughts. When darkness is at its most dominant, one feels increasingly weighed down by loneliness. To be surrounded by friends and family — those inextinguishable lights that do their best to chase away this all-consuming despair, preventing it from dragging you under completely — what would one do without these pillars of support when darkness takes hold?
Call it what you will, but this is a thank you to those who offer a hand to hold when you need it most.
My introduction here stems from my daily profession as a teacher. Here we see how seasons af fect mood as the year progresses. Light and darkness influence all of our minds, especially when holidays come into play. Friends travel away, schools close, and for many students, the only arena where friendly bonds are strengthened is taken away. Now that darkness has returned, far too many find themselves inside, absorbed in various games, social media, and more. Direct contact is largely absent.
I want to take this opportunity to send good thoughts to all those who are alone during the holi days, both big and small. I hope many will do the same, because we all need someone who thinks of us when everyday life is intensified by these times of joy. I particularly want to emphasize that for those with higher brain activity who already experience loneliness to a significant extent, it is especially important to think of them and, if you can, send some kind words their way.
Thank you again for giving me the opportunity to say a few words, Scott!
Foreword by Simon Olling Rebsdorf, PhD, MSc, Author, Journalist, & President of the International Society for Philosophical Enquiry
It is both an honor and a privilege to contribute this foreword to Some Smart People, an insightful publication that gathers voices from diverse intellectual landscapes. Having previously been interviewed in these pages, I find it meaningful to return, this time offering reflections that bridge my personal journey with my role as President of the International Society for Philosophical Enquiry (ISPE).
ISPE is a community defined not solely by high intelligence but by the profound curiosity and philosophical inquiry that drive our members. In a world increasingly saturated with fleeting information and rapid conclusions, the ability to engage in deep, reflective thinking has become both rare and invaluable. Some Smart People embodies this spirit, providing a platform where thoughtfulness transcends the superficial, inviting readers to consider, question, and connect.
What stands out in this edition is the thoughtful exploration of themes that resonate deeply with me:
1. Intelligence, AI, and the Future — The nuanced discussions by Hindemburg Melão Jr. and Tor Arne Jørgensen on how artificial intelligence challenges and redefines our understanding of human intellect are both timely and provocative. As we at ISPE grapple with the integrity of intelligence assessments in an AI-driven era, these reflections feel particularly relevant. Yet, I can’t help but wonder if we sometimes overestimate AI’s capacity while underestimating the complexity of human cognition itself. Perhaps, in our rush to define the future, we overlook the depth of what it means to be human.
2. Philosophy and the Meaning of Life — The philosophical essays by Olav Hoel Dørum are not abstract musings but grounded explorations of human purpose, existence, and the search for meaning. They echo ISPE’s commitment to intellectual rigor combined with existential inquiry. This also aligns closely with my own work in philosophy, where I explore how existential questions shape not only personal identity but also collective values in times marked by rapid societal change and growing climate anxiety. Still, there’s a risk that such explorations can become self-referential, circling the same questions without engaging with the ur gent ethical demands of our time.
3. Education and Intellectual Development — Critical reflections from Tor Arne Jørgensen, Justin Duplantis, and Matthew Scillitani challenge us to rethink how we cultivate analytical and creative capacities in future generations. This resonates with my own engagement in educational philosophy, particularly concerning motivation and the psychological factors that influence learning in an era where young minds increasingly grapple with existential concerns, such as climate change. But I also find myself questioning whether our educational ideals genuinely prepare students for the complexity of the real world or if we’re merely polishing old paradigms with new rhetoric.
4. Creativity, Divergent Intelligence, and Neurodiversity — The celebration of neurodiversity and alternative expressions of intelligence, particularly explored by Bob Williams, reminds us that brilliance isn’t confined to traditional metrics. It’s a powerful affirmation of ISPE’s ethos: that true insight often emerges from unexpected perspectives. However, in celebrating neurodiversity, we must be cautious not to romanticize it in ways that gloss over the real challenges faced by neurodivergent individuals in systems that still privilege conformity.
Reflecting on the interviews and essays in this edition, I am reminded that intellectual brilliance is not just a measure of cognitive ability but a testament to the human spirit’s resilience, creativity, and ethical depth. Intelligence, when coupled with wisdom and compassion, becomes a force capable of transforming not just individual lives but entire communities.
This publication reminds me how knowledge is not an end in itself. It is a bridge-between disciplines, between cultures, and most importantly, between people. It invites us to step beyond the boundaries of what we know, to explore the unknown with both humility and courage.
I hope that as you turn these pages, you find not just smart people, but thoughtful souls whose ideas inspire, challenge, and perhaps even change the way you see the world. After all, true intelligence is not about having all the answers, but about asking the questions that matter-those quiet, persistent ones that stay with you even after the conversation has moved on.
Enjoy the journey!
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
https://in-sightpublishing.com/books/
Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, and Rick Rosner.
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Rich ard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Petter sen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Canadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Williams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis,
Kishan Harrysingh, Kirk Kirkpatrick, Marios Prodromou, Mhedi Banafshei, Mohammed Karim
Some Smart People: Views and Lives 11
© 2012-Present IN-SIGHT PUBLISHING, all rights reserved.
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Benazzi Jabri, Monika Orski, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 8: Anthony Sepulveda, Anja Jaenicke, Antjuan Finch, Benoit Desjardins, Bishoy Goubran, Bob Williams, Charles Peden, Chris Cole, Christopher Har ding, Christian Sorensen, Daniel Shea, Dong Geon Lee, Eivind Olsen, Entemake Aman (阿曼), Erik Haereid, Gareth Rees, Gary Whitehall, Glenn Alden, Jiwhan (Jason) Park, Luca Fiorani,
Masaaki Yamauchi, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Olav Hoel Dørum, Paul Cooijmans, Richard May, Rick Rosner, Rickard Sagirbay, Shalom Dickson, Sudarshan Murthy, Svein Olav Glesaaen Nyberg, Tim Roberts, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 9: Anthony Sepulveda (Brown), Antjuan Finch, Benoit Desjardins, Bob Williams, Christopher Angus, Clelia Albano, Craig Shelton, Daniel Hilton, Donald Wayne Stoner, Dong Geon Lee, Dr. Benoit Desjardins, Eivind Olsen, Erik Haereid, Gareth Rees, Hiroshi Murasaki, LaRae Bakerink, Luca Fiorani, Michael Baker, Paul Cooijmans, Ricardo Rosselló Nevares, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Simon Olling Rebsdorf, Sudarshan Murthy, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 10: Anthony Sepulveda (Brown), Bob Williams, Chris Cole, Entemake Aman (阿曼), Erik Haereid, Eivind Olsen, Gernot Feichter, Graham Powell, Harry Royalster, Iakovos Koukas, Larae Bakerink, Paul Cooijmans, Richard May (“May Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Scott Durgin, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 11: Brandon Feick, Chris Cole, David Miller, Dr. Be noit Desjardins, M.D., Ph.D., Dr. Ricardo Rosselló Nevares, Entemake Aman (阿曼), Hindem burg Melão Jr., Justin Duplantis, Kate Jones, Masaaki Yamauchi, Matthew Scillitani, Michael
Isom, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Tianxi Yu (余天曦), Tomáš Perna, Tor Arne Jørgensen, Uwe Michael Neumann, and Veronica Palladino.
Scott Douglas Jacobsen
Foreword by Olav Hoel Dørum
I have always liked to imagine things. From what it would be like to live as a craftsman in the 16th century, to live in a country with a different culture, like Japan or Brazil, or the direction our society will take in the future. From scientific possibilities to how we would choose to organize ourselves. While there are several thought-provoking novels, they are often rooted in established scientific principles and are a continuation of our current political direction. There are only a finite number of truths to learn about the Universe, which is all intertwined one way or the other. The biggest difference in perspectives can be found between philosophies and cultures, with their own unique perspective on ourselves, and how we should approach and make sense of the world around us.
One of my favorite quotes is from the comic-book series “Sandman” by the British author Neil Gaiman: “Everybody has a secret world inside of them. All of the people of the world, I mean everybody. No matter how dull and boring they are on the outside, inside them they’ve all got unimaginable, magnificent, wonderful, stupid, amazing worlds. Not just one world. Hundreds of them. Thousands maybe.”
This quote resonates with me because it highlights the incredible diversity of human experience, something that Mr. Scott’s interviews so vividly capture. Our most unique trait is that is only one of us. There is only one person in the world with your neurological wiring, personality and experiences. Mr. Scott’s interviews explore people with vastly different academic backgrounds, achievements, and cultural upbringings, allowing us to understand cultural phenomena, shed light on our common history, or simply allowing us to see different segments of the reality we all participate in.
Each interview reveals a unique bloom in the garden of human experience, with its own distinct shape, fragrance, and hue. Through exploring these diverse perspectives, we gain a deeper appre ciation for the richness and complexity of the human experience, and our place within this ever changing garden.
Foreword by Simon Olling Rebsdorf, PhD, MSc, Journalist, Diplomate & President of the International Society for Philosophical Enquiry
It is a privilege to write this foreword for In-Sight Publishing, an initiative that provides a much needed platform for voices from the neurodivergent and intellectually exceptional communities. Scott Douglas Jacobsen has dedicated himself to capturing the diverse experiences and perspec tives of highly intelligent individuals, regardless of their background, age, or accomplishments.
What sets In-Sight Publishing apart is its inclusivity and its commitment to offering a space where all perspectives are valued, fostering a deeper understanding of both the complex and the everyday aspects of human experience.
Scott’s interviews are exceptional in their ability to move fluidly between technical discussions and personal reflections, providing insight into the lives of individuals who think in unique ways. In a time when intellectualism is sometimes met with skepticism or indifference, In-Sight Pub lishing serves as a bridge, helping to overcome the gap between intellectual discourse and shared human experiences.
When I was interviewed by Scott in 2021, one of the reflections that emerged was on the concept of genius, and particularly it made me reflect on the tendency in some high IQ societies to equate a high IQ score with genius. While intelligence is certainly a factor, I believe that true genius en
compasses far more than just a number on a scale. Genius involves creativity, vision, and often the ability to apply knowledge in transformative ways. It seems clear that simply possessing a high IQ does not make someone a genius, and I feel it is important to challenge this overly sim plistic association. Intelligence is a tool, but it is how one uses that tool to contribute meaning fully to the world that truly defines genius. My interview with Scott helped me clarify these thoughts and deepened my critical approach to the way we think about and value intelligence in exclusive circles like closed high IQ societies.
This reflection is echoed in some of the insightful contributions in this volume. One contributor distinguishes between “latent” and “effective” genius, and another uses the well-known example of Usain Bolt to illustrate that extraordinary talent in a specific domain does not necessarily equate to genius — be it in sports or artificial intelligence. These perspectives enrich the ongoing debate about what it truly means to be a genius.
Interestingly, this critique of equating high IQ with success also resonates with Claus D. Volko’s foreword in an earlier edition of Some Smart People. Volko discusses how people with an IQ above 140 (SD 15) often face more difficulties in achieving high societal status than those with a slightly lower measured IQ, highlighting the limitations of IQ tests as a predictor of success. His reflections add an important dimension to the ongoing conversation about how we define and value intelligence, and readers may find it worthwhile to revisit that edition for additional in sights.
Another contributor critiques the vanity that can sometimes emerge in high IQ societies, linking it to deeper feelings of inadequacy. He, Tianxi Yu, also offers a philosophical perspective on beauty, emphasizing that it comes from acts of kindness rather than mere intellectual prowess. Another contributor, Desjardins, on the other hand, critically examines the limitations of IQ test ing, especially at the higher levels, questioning whether these tests can truly measure the full scope of human intelligence. Both viewpoints resonate strongly with my own thoughts about the challenges faced by members of high IQ communities, like myself.
So, in this latest edition of Some Smart People: Views and Lives 11, readers will find a diverse range of interviews with individuals from across the spectrum of high IQ societies. The contribu tors explore not only the technicalities of intelligence testing and their personal experiences within these communities but also reflect on the broader implications of intelligence in society. From critiques of how genius is perceived to discussions on the practical challenges of being part of the intellectual fringe, this edition offers a deep dive into the minds of those who navigate the complexities of high intelligence. It’s an engaging and thought-provoking collection that invites readers to reflect on the many dimensions of human intellect.
I invite readers to approach this volume with an open mind and a curiosity for the diverse range of ideas presented. Each interview offers a glimpse into the thought processes of individuals who see the world from a unique perspective, and there is much to be gained from engaging with these stories.
Foreword by Tonny Sellén
In Sweden, where I live, I feel that it has been rather quiet about this thing about talent and talented people. The subject has always had a tinge of taboo. So it’s great to see Scott’s work on this and his passionate commitment to the subject and his interesting publications. That I ended up in a world of various IQ tests and associations with incredibly talented people was more or less a coincidence. I have always carried with me a curiosity and a desire to investigate things to try to understand and learn and that is how I found and tried the first IQ test. Not because I thought I was particularly smart, but for the challenge and curiosity. I was also fascinated by the design of these tests and curious about the people behind them. Over time I got to know some of them and eventually created my own tests that I published, including Perspectiq. The response to the tests was generally positive and I made many new friends all over the world to discuss various topics with. At my age (66 years old) I still look for challenges and am almost more curious about things now than when I was young. I also want to take this opportunity to thank Scott for finding me and giving me the opportunity to write you a few lines. There is incredible knowledge, awareness and genius among these people and I really hope it gets a chance to get out into the world and benefit us all. Scott’s work contributes to that and it is with great pleasure that I will follow him and take in all the interesting aspects of the subject, through the publications on smart people.
Foreword by Uwe Michael Neumann
Smart people are very different from what other people expect. Smart people are even very different from what smart people themselves expect at first. Even the term smart people is already misleading as far as it refers to high IQ people. Most people would consider wealthy business people as smart. Or lawyers and medical doctors. Maybe politicians and stock traders. All these people have in common that they are economically successful and possess high social status. High IQ people can be all of that — and the exact opposite. The decisive factor is that high IQ and social, economically and all what is generally considered to be ‘success’ are not congruent. Life is much more complex. There is a plethora of different life plans. You can have an exceptional high IQ without ever managing to have a stable income and be dependent on social welfare. A high IQ can — depending on the circumstances — be even seen as a handicap.
How is this possible? Shouldn’t a high IQ give you the ability to solve problems and to remove all obstacles? First of all, the standard IQ test is designed to measure a limited range of intellectual capabilities. But the IQ test does not measure the ability to manage social interactions, your
communication and language skills or drug consumption, depression and other negative feelings. There are many challenges and obstacles in life that cannot be measured and that are therefore not part of an IQ test. But all of these and many more can impede your way to develop your full potential.
Secondly, humans are herd animals. The average human and the majority of people have an IQ of around 100. So, they rarely or maybe never interact with people with an IQ equal to or over 130 since this group of people is very small. Therefore, people belonging to this group often appear to be strange and awkward to the average person, especially when they don’t possess the generally accepted insignia of wealth, power and status. But there are also often problems with understanding the other way around.
Thirdly, life is chaotic and there is no guarantee for anything in life. Whatever you have achieved in life, there is always an element of luck involved. First and foremost — regardless of your age — you can count yourself lucky that you are alive at all. Many things that could have killed you did not happen. Not because you were following all the rules, or because you are a nice person or you don’t smoke or don’t eat meat. It was just because of pure luck that no car hit you, no deadly disease besieged you, and no one killed you — so far. Also, hardly anybody is grateful to have been born in an OECD-country, but you should. I guess I don’t need to explain that is your life is much easier and better in many ways as if you were born in Afghanistan or in the Central African Republic. You can be at the right time at the right place and you can be at the wrong time at the wrong place. This applies to everybody of course, but also explains why our society isn’t organised according to the IQ levels.
Scott’s Some Smart People: Views and Lives gives a unique opportunity to get some insight into this complex and diverse world of high IQ people. In fact, it is the only project of its kind I do personally know about. It was a pleasure for me to contribute a small amount of thoughts into this amazing project.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
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Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, and Rick Rosner.
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Rich ard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Petter sen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Canadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Williams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis,
Kishan Harrysingh, Kirk Kirkpatrick, Marios Prodromou, Mhedi Banafshei, Mohammed Karim Benazzi Jabri, Monika Orski, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 8: Anthony Sepulveda, Anja Jaenicke, Antjuan Finch, Benoit Desjardins, Bishoy Goubran, Bob Williams, Charles Peden, Chris Cole, Christopher Har ding, Christian Sorensen, Daniel Shea, Dong Geon Lee, Eivind Olsen, Entemake Aman (阿曼), Erik Haereid, Gareth Rees, Gary Whitehall, Glenn Alden, Jiwhan (Jason) Park, Luca Fiorani,
Masaaki Yamauchi, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Olav Hoel Dørum, Paul Cooijmans, Richard May, Rick Rosner, Rickard Sagirbay, Shalom Dickson, Sudarshan Murthy, Svein Olav Glesaaen Nyberg, Tim Roberts, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 9: Anthony Sepulveda (Brown), Antjuan Finch, Benoit Desjardins, Bob Williams, Christopher Angus, Clelia Albano, Craig Shelton, Daniel Hilton, Donald Wayne Stoner, Dong Geon Lee, Dr. Benoit Desjardins, Eivind Olsen, Erik Haereid, Gareth Rees, Hiroshi Murasaki, LaRae Bakerink, Luca Fiorani, Michael Baker, Paul Cooijmans, Ricardo Rosselló Nevares, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Simon Olling Rebsdorf, Sudarshan Murthy, Tor Arne Jørgensen, and Uwe Michael Neumann.
For Some Smart People: Views and Lives 10: Anthony Sepulveda (Brown), Bob Williams, Chris Cole, Entemake Aman (阿曼), Erik Haereid, Eivind Olsen, Gernot Feichter, Graham Powell, Harry Royalster, Iakovos Koukas, Larae Bakerink, Paul Cooijmans, Richard May (“May Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Scott Durgin, Tor Arne Jørgensen, and Uwe Michael Neumann.
Scott Douglas Jacobsen
Foreword by Bob Williams
Those of you who are going to read this volume most likely share high intelligence and the associated interests and behaviors that are discussed in these interviews. You will likely share one common thought… you will have asked yourself “What is intelligence?” When researchers and scholars address this question, they typically give slightly different descriptions that are both enigmatic and consistent with our personal answers. Carl Bereiter gave us the definition that I consider to be the most elegant: “Intelligence is what you use when you don’t know what to do.” While this is more precisely a definition of fluid intelligence, it is the most central aspect of the thing that differentiates the people featured in this issue from the large majority of people who exist happily and productively, but with different life experiences.
When I read the interviews in In-Sight, I am impressed with the large diversity of thought that is apparent in the contributors. Some take the path of philosophy, abstraction, spirituality, and imagination as their life focus. Others have taken on the tasks of measurement, data, analysis, and replication as is seen in their university majors, careers, and thought patterns. The result of this divide (humanities or STEM interests) is clearly evident in the interviews in this volume. Readers are likely to find one or two interviews that resonate with their personal views and interests. I was particularly interested in the interview with Tor Arne Jørgensen on Nuclear Armaments. My interest was that I spent six years in the US nuclear weapons program at the time SALT was rapidly changing the US warhead needs (to match the disarmament agreements). I was also drawn to the discussions of high range intelligence tests, as I have written some essays on that topic. One of the interviews (which one will remain private) shocked me. Perhaps various interviews will have this effect in relation to different topics for some readers.
Another unexpected experience in reading these and other interviews is that they have given me the opportunity to understand some of the people I have known through HiQ online discussions, by learning more about their personal lives, experiences, and interests. I even found a couple of
mentions of things that have been important to me, but not items I would expect to find other people mentioning. [One of those was a mention of the Amiga computer. I owned and loved three of these machines when they were able to run circles around the crude DOS and Apple alternatives of the late 80s.
You have a great resource before you and one that holds unexpected links to the warm spots in your heart. Enjoy!
Foreword by Gernot Feichter
When I was asked to write the foreword and received the draft, my mouth slightly opened and I thought: “Ugh, two hundred pages”. Only then did I realize the volume number of this series was ten, and my chin fell further down into lockout. Apart from this, it also needs to be mentioned that a plethora of writings fitting the same topic were also published in independent publications. I think it is safe to say that the investigative work of Scott Jacobsen in this weird, previously veiled scene of high IQ testing is absolutely unparalleled. If Scott were to qualify for the World Genius Directory, and I am sure he could, Jason (the founder) would need to start polishing the Genius of the Year Award ball (trophy) immediately upon his entrance. I think I speak for the entire community when I say that we deeply appreciate and respect the outstanding efforts you have invested into all of this!
When listening to many high IQ people, it appears that they generally feel underappreciated. This is also reflected in the media. Apart from some movies, a few documentaries or TV shows, and various niche web presences, these people generally do not receive much attention. That is absolutely weird since the human race generally glorifies overachievers in many areas of human endeavor, be it in sports or business, for example. Adding the fact that most sports have no directly beneficial purpose like food production or providing shelter, this becomes even stranger. Maybe many high IQ people are like owning a race car that is parked in a closed garage. In any case, I believe this series portrays these curious folks very well. It shows that these gifted people are not as bloodthirsty as thought and struggle with life probably as much as any ordinary person.
Some are drawn to high IQ societies where they can exchange with like-minded individuals, and this issue covers major ones in detail. It was a big surprise to me to hear how large and organized Mensa has become, as I have never been a member myself. Also included are interviews of famed high IQ test author Paul Cooijmans, mostly focusing on the Glia Society. There was a humorous saying that an IQ of 160 on his tests would mean 180 in the real world. But in every joke, there is a grain of truth, which shows how respected he is in the field and the quality of his norms.
Nevertheless, I have also heard about higher IQ people having trouble feeling accepted in such societies. Also, the romantic cliche of the introverted genius busy searching for the Holy Grail holds some truth, as it turns out. Many of humanity’s advances certainly would not have been
possible without collaboration and exchange. However, significant breakthroughs were often achieved by isolated thinkers. Could you invent calculus while babbling? So, I guess we need both, and on an individual level, we should just follow our personal preferences.
Finally, it should be pointed out that some philosophies regarding the big existential mysteries of consciousness are shared herein by the famous super high genius (and pervert! ;-)) Rick Rosner. I have to confess having been a fanboy when entering the field of high-range testing after watch ing some videos about him. I had always thought I was the biggest freak, but I was proven wrong. So, enjoy reading!
Foreword by Harry Kanigel
I first became aware of Scott Jacobsen’s work several years ago when I came across his hilarious interview with Rick Rosner in one of the earlier editions of Views and Lives. Rosner appears again in this tenth edition, by turns stimulating and outrageous as ever. Here, Jacobsen partici pates in the interview as co-interviewee, effectively using the clever device of an anonymous interviewer. Perusing the interview, one’s attention is pinioned by its unflagging depth of Q&A, the boggling range of subject matter and Rosner’s disarming and matter-of-fact style.
Jacobsen’s conversation with Uwe Michael Neumann is similarly compelling. In this long, searching discussion, Jacobsen is intent on revealing the creative powers of Neumann, who reveals the world through nature photography, reifying his talents in ways that Jacobsen clearly admires and expertly gives expression to.
In 2022, Jacobsen sat down with a group of Norwegian members of high IQ societies with the object, perhaps, of teasing out a unique national perspective. Interestingly, all of Jacobsen’s interviewees punted in response Scott’s feeler first question “How do Norwegians view themselves within the various high-IQ communities?”
Undaunted, Jacobsen switched gears with a different set of “feeler” questions. In the end, the panel settles into a self-congratulatory tone, blithely skittering past the obvious gigantic factor of Norway’s homogeneity, which greatly simplifies the social issues that divide a culture. Only passing reference is made to Norway’s small population. The reader must decide but this reader is pretty sure that what Jacobsen is deploying here, with ironic flourish, is that venerable tactic, immortalized by Muhammad Ali, of rope-a-dope where the subject is lulled into smug complacency.
Views and Lives 10 also includes a thorough, workman-like, high-level treatment of Mensa by means of an interview with LaRae Bakerink, who was until recently the Elected Chair of American Mensa and a Member of the Executive Committee of the International Board of Directors of Mensa International. This interview is a useful digest of the ebb and flow of Mensa’s membership rolls, social, internet centric and national factors that affect those dynamics and, generally, the health of the organization, world-wide. LaRae weighs in on some of the intricacies of Mensa community and activities and gives a vivid account of what one can expect at Mensa gatherings at various levels of organizational hierarchy notably but not exclusively the Annual Gathering. Here’s a snippet:
“That’s what really gets people excited about it because of the different things we do at our events. I’ve been to a lot of conferences in my life and Mensa conferences are the most unique I’ve ever been to. Because there are no parameters on what’s going to be discussed or what presentations, they’re going to be everything from aardvark to zoo, just the whole range. I think we had this young man who built his own robot. He’s eight or nine years old. Built his own robot, programmed it and then came and gave a presentation on it. Just amazing, amazing, young man. And then we have people talk about how to travel, where to travel, the best ways to travel, just everything you can think of. But it’s all going on at the same time at the same conference.
“So, you’re never at a loss for something to go look at. Plus, there’s a huge games room because our people are really into games and puzzles. And pretty vicious about it, sometimes, the tournaments get real…”
Views and Lives 10 continues the now 11 part epic interview with Anthony Sepulveda, a member of the World Genius Directory. The interview is, appropriately enough, something of a puzzle because it references the first 10 parts of Sepulveda’s sessions without explicating those references. This works surprisingly well, well enough that one can take a crack at decoding the actual content. Consider this case: (Jacobsen) What is the “relatively unusual form” of the ‘might makes right’ ethic in place?
Sepulveda then draws the analogy between life in the wild with modern life in which the tools of combat are in the (relatively) civilized realms of commerce, politics and the law, emphasizing the advantages of “…those of the top 0.1%.” and settling on the notion that the resulting social system is as “tyrannical as any found in nature.” It’s left to the reader to wonder silently whether Western Civilization is a refinement of nature red in tooth and claw. For his part, Sepulveda would do well to attend to the distinction between a democracy and a republic in his critique of Western institutions.
It’s tempting to call this latest edition his magnum opus but this would seem to slight Scott’s other opuses which have been similarly ambitious. Among the featured interviews are discussions of ADD and the relationship, if any, between various levels of IQ and mental illness, as well as this writer’s tale of casting about and lurching through his early years while seeking his place in the world.
Jacobsen is not shy about mixing it up with high octane topics, challenging and stretching the minds of his interview subjects. This current edition of Views and Lives (number 10) finds Scott digging through the mind of Editor of WIN Magazine of World Genius Directory fame, Graham Powell, who, in turn, traverses — within a single response — topics such as the lifetime of cathedrals, human striving and cosmology.
Jacobsen’s interest in the High IQ space preceded his formal study of it in psychology labs, reaching back even further to a fascination that was kindled in childhood.
In the end, Jacobsen has assembled a wide roster of interview subjects which have two things in common: they are members of highly selective I.Q. societies and, much more significantly, they have self-selected to be members of those societies. Beyond that, Jacobsen’s interview portraits tell unique stories. They range from high-profile celebrity “geniuses” such as Rosner to understated nerds to luminaries from the high IQ sub-culture in this tenth edition of Some Smart People.
Foreword by Rick Rosner
So the first question one has to ask at this point in time, Christmas Eve 2024, is: Are smart people obsolete?
Is AI still limited but making huge strides? You sent me that chart — the hockey stick chart of AI’s ability — where it starts off with a horizontal line, and by the time you get to the right side of the graph, it’s a vertical line. AI is getting smarter at a very disturbing rate.
I would argue that differences in human intelligence, within reason, matter less as our devices get smarter. We no longer usually measure how long it takes to travel, say, between cities in terms of human walking speed; it’s usually airplane speed. Soon, we will probably measure intelligence not in terms of human intelligence, but in terms of human intelligence augmented with technology. We could say that we are in the last days — the last years — of raw smart people navigating the world with their brains alone.
Smart people have had a pretty good run. Or rather, it’s not a great run because we only remember a few of the biggest, smartest people. We remember Newton and Einstein, and I’ll throw Darwin in there, though he’s not the first person that comes to mind.
Stephen Hawking — women are lucky to get crammed in there just because almost nobody else is remembered. Marie Curie gets credit for being smart, maybe Rosalind Franklin. I don’t know.
Margaret Atwood, for predicting, via The Handmaid’s Tale, is another example. If you ask people, they can name more athletes and actors than smart people, I would say. Smart people are really interesting, but only up to a point. People would rather look at Cate Blanchett and Colin Farrell than listen to Hawking. It’s okay if he has a cameo on Star Trek or in The Simpsons.
But, as my wife likes to tell me, “Talk to me about something less boring,” when I try to talk to her about physics. Life is set up or has evolved such that civilization, until recently, has protected social structures against too much disruption from smart people. Things like chess burn millions of hours of smart people’s brainpower with no significant effect on society. If every smart person in the world turned to real estate, they would drive everybody else out.
In fact, that’s kind of what we’re seeing now. Smart people plus technology are disrupting the world more than it has ever been disrupted before. All the protections that civilization had have been stripped away. So even though smart people’s advantage in the world is evaporating, there’s never been a better time for smart people plus technology to disrupt the world and for some lucky smart people to make billions of dollars. As of early 2024, Elon Musk’s net worth is estimated to be around $220,000,000,000.
He has had moments where he makes, not remembering the exact numbers, but it’s estimated to be a lot per second. So it’s an interesting time for smart people. Some of them are colossi bestriding the world, accumulating billions. And yet smart people and everybody else are about to be displaced by the people who are best at teaming up with AI.
Meanwhile, enjoy these many interviews with smart people.
Rick Rosner
December 24, 2024
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
https://in-sightpublishing.com/books/
Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, Rick Rosner
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Rich ard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Petter sen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Canadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Williams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis,
Kishan Harrysingh, Kirk Kirkpatrick, Marios Prodromou, Mhedi Banafshei, Mohammed Karim Benazzi Jabri, Monika Orski, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 8: Anthony Sepulveda, Anja Jaenicke, Antjuan Finch, Benoit Desjardins, Bishoy Goubran, Bob Williams, Charles Peden, Chris Cole, Christopher Harding, Christian Sorensen, Daniel Shea, Dong Geon Lee, Eivind Olsen, Entemake Aman (阿曼), Erik Haereid, Gareth Rees, Gary Whitehall, Glenn Alden, Jiwhan (Jason) Park, Luca Fiorani,
Masaaki Yamauchi, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Olav Hoel Dørum, Paul Cooijmans, Richard May, Rick Rosner, Rickard Sagirbay, Shalom Dickson, Sudarshan Murthy, Svein Olav Glesaaen Nyberg, Tim Roberts, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 9: Anthony Sepulveda (Brown), Antjuan Finch, Benoit Desjardins, Bob Williams, Christopher Angus, Clelia Albano, Craig Shelton, Daniel Hilton, Donald Wayne Stoner, Dong Geon Lee, Dr. Benoit Desjardins, Eivind Olsen, Erik Haereid, Gareth Rees, Hiroshi Murasaki, LaRae Bakerink, Luca Fiorani, Michael Baker, Paul Cooijmans, Ricardo Rosselló Nevares, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Rick Rosner, Simon Olling Rebsdorf, Sudarshan Murthy, Tor Arne Jørgensen, and Uwe Michael Neumann.
Scott Douglas Jacobsen
Foreword by Professor Benoit Desjardins, MD, PhD
“Some Smart People: Views and Lives 9” is Scott Douglas Jacobsen’s ninth compendium of in terviews with exceptionally gifted individuals. These people are not all Ivy League professors, like myself. In fact, few of them are. Often, extremely gifted individuals clash with traditional education systems, pursuing non-conventional paths in life.
In this volume, Scott engages with 22 extraordinary individuals, exploring their lives, interests, and passions, and uncovering the unique journeys that led them to where they are today. With a keen eye for detail and a talent for deep conversation, Scott masterfully curates a wide-ranging collection of voices — from eminent academics and former governors to a master chef whose reflections on food are as insightful as his thoughts on life.
Each conversation dives into the profound and the personal, touching on topics that range from the existential to the empirical, the spiritual to the scientific. Scott’s work is a testament to the power of thoughtful dialogue, weaving together a rich tapestry of intellect, passion, and experi
ence. Through these conversations, readers are invited to ponder life’s biggest questions — on meaning, intelligence, and the pursuit of truth. It is this blend of philosophical depth and practical wisdom that gives the book its distinct character.
This collection is a celebration of intellectual curiosity and the human spirit. It challenges readers to think deeply, question relentlessly, and engage with the world in a nuanced and thoughtful way. As you turn each page, you won’t remain a passive observer but become an active participant in a dialogue that spans across diverse realms of thought and experience.
Scott has crafted a work that is not only intellectually stimulating but also deeply human. It offers readers the chance to engage with some of the brightest minds of our time and explore the rich landscapes of ideas they inhabit. Each interview is a window into the participant’s soul, providing insights into their life experiences, philosophical perspectives, and intellectual pursuits.
Embark on this journey of conversation and contemplation — it promises to broaden your horizons and ignite your own quest for understanding.
— Benoit Desjardins, MD, PhD, FAHA, FACR, FNASCI, CEH, CISSP
Foreword by Bishoy Goubran, M.D.
Scott Douglas Jacobsen’s engagement with the high IQ community is a testament to his unique blend of intellect, curiosity, and a discerning sense of humor. Over the years, in our exchanges, Scott and I often found ourselves deconstructing the concept of genius — not just as an abstract ideal, but as a lived experience fraught with quirks, contradictions, and occasional absurdities.
We would question its value, laugh at its idiosyncrasies, and delve into the peculiarities that often define those labeled as extraordinary. These dialogues were more than mere banter; they were a shared exploration of the fragile line between brilliance and the very human vulnerabilities that often lie beneath.
For me, these conversations were also a mirror reflecting the dissonance between external perceptions of genius and the inner landscape of self-doubt and complexity that I often quietly navigate. Scott possesses a rare ability to articulate this tension, revealing that the minds often hailed as the brightest are also marked by uncertainty, nuance, and a deeply human sense of imperfection.
His work goes beyond capturing intelligence; it uncovers the full spectrum of the genius experience, marked by humor, introspection, and the private battles that shape even the most remarkable lives. In his interviews, Scott reveals that genius is not a singular attribute but a complex, multifaceted journey that is as much about the mind as it is about the heart.
Foreword by Mohammed Karim Benazzi Jabri
[Traducción al inglés desde el original en español.]
To begin, I am very grateful to Scott Jacobsen for giving me the opportunity to participate in one of these conversations, where various aspects of the lives of people with high IQs are analyzed, ranging from the personal to the spiritual and religious beliefs of this selective group. Often, these individuals share many common characteristics, with their strengths and weaknesses frequently coming together in societies and communities with a common interest that goes beyond their passion for high-range intelligence tests. Some also excel in standardized tests and participate in forums created by these associations of gifted individuals, where they share their ideas, opinions, reflections, and other contributions to the intellectual community, aiming to promote knowledge and intelligence.
Knowing Scott Jacobsen, he has a distinctive style characterized by his meticulous and detailed questioning. He carefully chooses his questions, covering a wide range of topics, from the personal to the experiences and achievements of the individuals he interviews. These qualities are reflected in each of his interviews with the most prominent members of high-IQ societies and communities.
Thanks to high-range tests, I discovered myself within that fascinating and unique world that measures human intelligence in a peculiar and distinct way compared to traditional tests. In some ways, these tests, along with conventional ones, have helped me better understand myself and clarify many doubts I had about my own intelligence — doubts that often negatively impacted my self-esteem. I constantly questioned myself in this regard and had a false perspective of myself and my intelligence. In truth, I suffered from imposter syndrome. I didn’t consider myself intelligent or brilliant enough, underestimated myself, and had low self-esteem. This was further exacerbated by the depression and anxiety disorder I suffer from.
I have been battling this disorder for several valuable years of my life, having lived with it for more than 40 years, from the age of 20 to my current age of 45. I have endured difficult moments throughout my life due to various circumstances, including living with a disorder that has significantly limited my life in every sense and brought with it a great deal of suffering. Currently, I remain under pharmacological treatment with psychotropic medications, and I have occasionally received psychological support from psychologists and psychiatrists who have worked together to help me better manage my situation and keep fighting for my dreams despite adversity.
Returning to the topic of high-range tests and based on my personal experience, I believe that, on the one hand, the results of these tests closely correlate with and approximate the results obtained through standard tests like the WAIS. They correlate particularly well with tests that measure the g factor of intelligence, such as the Cattell test or Raven’s matrices, among others. In tests I have taken under the guidance of experienced psychologists and experts in giftedness, I have achieved results similar ones. From a psychometric perspective, the main difference between high-range tests and standardized tests administered by psychologists — or better yet, neuropsychologists — is that the latter involve a comprehensive evaluation of the tested individual. These tests do not merely focus on measuring a specific IQ but also analyze other fundamental aspects to arrive at a more accurate diagnosis. These aspects include examining the psychological profile, neurodivergence, sensory hypersensitivity, and more to determine whether a person has high intellectual abilities. This comprehensive approach makes them more precise, as they also measure factors absent in high-range tests, such as high processing speed and both short- and long-term memory.
On the other hand, high-range tests have the advantage of not requiring a set time for completion. This, to some extent, eliminates the stress factor during their execution, allowing the tested individual to reach their full potential, particularly in those who are susceptible to stress or suffer from mental disorders. From this perspective, high-range tests offer a certain level of reliability. Additionally, they are characterized by being much more complex, requiring a high degree of reasoning and divergent thinking in many cases. Most of these tests demand a minimum of 10 hours or more to complete.
In my case, high-range tests were ideal for estimating and approximating my real IQ. This is because I am particularly susceptible to stress due to my condition. Moreover, the psychotropic medications I must take daily affect my processing speed, making it different from that of someone without a mental illness. The stress generated by conventional tests works against you, especially when combined with the side effects of psychotropic drugs, which alter some cognitive processes to a certain extent. As a result, the outcomes will not be the same in often underestimate your true IQ and can create confusion, especially when conducted by psychologists with limited experience, leading to erroneous diagnoses. This is where high-range tests have a relative advantage over conventional tests. However, the scientific community still does not recognize these types of tests as valid psychometric tools for measuring intelligence in many cases. There is significant controversy surrounding this specific topic. Some consider these tests merely a pastime or hobby that fail to analyze several fundamental factors necessary for a comprehensive study of intelligence in its entirety for a specific individual, making their results less reliable from the perspective of many psychologists.
In general, high-range tests focus primarily on measuring the g factor of intelligence, neglecting other components that form part of human intelligence. Moreover, the norms for these tests are often established by authors who lack sufficient training, preparation, or knowledge in the field
of psychology — or, when they do possess such knowledge, it is sometimes insufficient. The norms they establish are often disproportionate, as many of these tests measure IQ levels above 160, unlike standard tests.
In conclusion, I find this volume very interesting as it provides a comprehensive analysis of various aspects of the lives of individuals who share high IQs, with their strengths and weaknesses. Scott Jacobsen demonstrates great skill in formulating his questions, and for me, it has been a pleasure to be a small piece contributing to and being part of this volume.
—
[Spanish original.]
Para empezar agradezco mucho a scott jacobson por brindarme la oportunidad de participar en una de estas conversación en el que se analizan varios aspectos de la vida de las personas con alto cociente intelectual que van desde lo personal hasta las creencias espirituales y religiosas de este grupo selectivo de personas que en muchas veces comparten muchas características en común con sus fortalezas y sus debilidades que se agrupan muchas veces en sociedades y co munidades con un interés común que va más allá de la afición que tienen a las pruebas de inteligencia de alto rango, otros tienen además calificaciones de pruebas estandarizadas sino de partic ipar también en foros creadas por estas asociaciones de personas superdotadas que expresan sus ideas, opiniones, reflexiones y otras aportaciones a la comunidad intelectual con el fin de fomen tar el conocimiento y la inteligencia.
Conociendo a scott jacobson tiene una forma peculiar que le caracteriza por hacer preguntas de una forma meticulosa y detallada, elige bien sus preguntas abarcando temas de diversas índole que van desde lo personal pasando por las experiencias y logros conseguidos que quedan refleja das en cada una de sus entrevistas con los miembros más destacados de las sociedades y comuni dades de alto cociente intelectual
Gracias a las pruebas de alto rango yo me fue descubriendo en ese mundo fascinante y particular que tiene una forma peculiar y distinta de medir la inteligencia humana en comparación con las pruebas tradicionales, en cierto modo me ha ayudado junto a las pruebas convencionales a conocerme mejor a mí mismo y aclarar muchas dudas que tenía respecto a mi propia inteligencia cosa que repercutía negativamente muchas veces en mi autoestima ya que siempre cuestionaba a mí mismo al respecto, siempre he tenido una falsa perspectiva sobre mí mismo y mi propia intel igencia propiamente dicho el síndrome del impostor, no me consideraba lo bastante inteligente o brillante me infra estimaba tenia baja autoestima y esto fue agravado cada vez más por la depresión junto al trastorno de ansiedad que padezco, llevo luchando contra este trastorno varios y valiosos años de mi vida, he convivido con la enfermedad más de 40 años desde la edad de 20 años hasta ahora que tengo 45 años, he vivido momentos difíciles a lo largo de toda mi vida por varias circunstancias entre ellas el padecer un trastorno que ha limitado bastante mi vida en todos los sentidos acompañado de mucho sufrimiento detrás, actualmente sigo bajo tratamiento farma cológico con psicótropos y a veces he tenido un soporte psicológico por parte de psicólogos además de psiquiatras que en conjunto me auto ayudaban a llevar mejor mi situación y seguir ad elante luchando por mis sueños y en contra tiempo, volviendo al tema de las pruebas de alto rango y basados en mi propia experiencia personal. Desde mi punto de vista creo que por un lado los resultados de los test de alto rango se correlacionan de una manera estrecha y se aproximan bastante a los resultados obtenidos mediante las pruebas estándar como el WAIS y sobre todo se correlacionan mejor con las pruebas que calculan el factor g de la inteligencia como el test de cattel o matrices de raven s…ect ya que en las pruebas que hice por psicólogos experimentados y expertos en altas capacidades he obtenido resultados parecidos, desde el punto de vista psico métrico, lo que diferencia las pruebas de alto rango y las pruebas estandarizadas hechas por psicólogos o mejor neuropsicologos es que en que estas últimas hay un estudio global de la per sona testada porque no se limitan solamente al hecho de medir un ci determinado sino analizan también otros aspectos fundamentales para llegar a un diagnostico mas certero como estudiar el perfil psicológico, la neurodivirgencia, la hipersensibilidad sensorial…ect para llegar a la con clusión de si una persona determinada tiene altas capacidades intelectuales o no lo que les con fiere un carácter mas preciso aparte de la medida de otros factores de los que carecen las pruebas de alto rango como la alta velocidad de procesamiento de la informacion y la memoria tanto a coto como a largo plazo, por otro lado las pruebas de alto rango tienen la ventaja de que no se precisan de un tiempo determinado para realizarlas lo que en cierta medida elimina el factor es trés durante la realización de las mismas de manera que se puede alcanzar el mayor potencial que posee la persona testada sobre todo en personas suceptibles al estres o que sufren algún que otro transtorno mental los que les confiere cierta fiabilidad desde este punto de vista además se caracterizan por ser pruebas mucho mas complejas requieren un alto grado de razonamiente y un pensamiento divergente en muchas ocasiones, la mayoría requieren un minimo de 10 horas omas para realizarlas, en mi caso eran ideales para una estimación y una aproximación a mi ci real ya que yo soy suceptible al factor estrés y generado por mi propio trastorno aparte de que los psi cofármacos que tengo que tomar a diario mi velocidad de procesamiento no es la misma que cu ando evaluas a una persona que no padezca algún tipo de enfermedad mental en la que el estrés generado en las pruebas convencionales corre en tu contra y al estar bajo presión sumándolo a los efectos segundarios de los psicofármacos que alteran en cierta medida algunos procesos cog nitivos, los resultados no serán los mismos en muchas veces infraestiman tu verdadero ci y llega a crear confusiones sobre todo si están realizadas por psicólogos que carecen de mucha experi encia pueden llegar a llegar a diagnosticos erroneos ahí esta relativamente la ventaja de las pruebas de alto grado sobre los test convencionales, pero actualmente la comunidad científica todavía no reconoce este tipo de tests como un instrumento psicométrico valido para medir la in teligencia en muchas ocasiones, hay mucha controversia al respecto a este tema en concreto, ot ros lo consideran solamente un pasa tiempo o un hobie que carecen de analizar varios fac tores funamentales para un estudio tan completo de la inteligencia en su conjunto de alguna per sona en concreto los que las hacen medidas no tan fiables desde el punto de vista de varios psi cologos ya que en general son pruebas que se centran sobre todo en la medición del factor g de la inteligencia obiando otras medidas de otros componentes de la que forman la inteligencia hu mana aparte que sus normas están hechas por autores muchas veces que carecen de una for mación , preparación o conocimientos si los hay a veces insuficientes en el campo de la psi cología además las normas que establecen son un poco desorbitados ya que en muchas pruebas miden un ci por encima de los 160 a diferencia de las pruebas estándares.
En definitiva, encuentro el volumen muy interesante, analiza de forma global varios aspectos de la vida de personas que tienen en común su alto cociente intelectual con sus más y sus menos, mucha destreza por parte de Scott Jacobson en la formulación de sus preguntas y para mí ha sido un placer ser una pieza más para complementar y formar parte de este volumen.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
https://in-sightpublishing.com/books/
Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, Rick Rosner
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Gareth Rees, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Richard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Pettersen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Ca nadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Williams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis,
Kishan Harrysingh, Kirk Kirkpatrick, Krystal Volney, Marios Prodromou, Mhedi Banafshei, Mohammed Karim Benazzi Jabri, Monika Orski, Richard May (“May-Tzu”/”May Tzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 8: Anthony Sepulveda, Anja Jaenicke, Antjuan Finch, Benoit Desjardins, Bishoy Goubran, Bob Williams, Charles Peden, Chris Cole, Christopher Har ding, Christian Sorensen, Daniel Shea, Dong Geon Lee, Eivind Olsen, Entemake Aman (阿曼), Erik Haereid, Gareth Rees, Gary Whitehall, Glenn Alden, Jiwhan (Jason) Park, Luca Fiorani,
Masaaki Yamauchi, Masaaki Yamauchi, Matthew Scillitani, Michael Isom, Olav Hoel Dørum, Paul Cooijmans, Richard May, Rick Rosner, Rickard Sagirbay, Shalom Dickson, Sudarshan Murthy, Svein Olav Glesaaen Nyberg, Tim Roberts, and Tor Arne Jørgensen.
Scott Douglas Jacobsen
Foreword by Benoit Desjardins, MD, PhD
In an era where intelligence is celebrated, debated, and sometimes misunderstood, Some Smart People: Views and Lives 8 offers readers a rare and compelling glimpse into the minds of some of the world’s most fascinating individuals. Scott Douglas Jacobsen, with his keen eye for insight and talent for drawing out deeply personal and intellectual reflections, has curated a body of conversations that transcends borders, disciplines, and ideologies.
This book is not merely a collection of interviews; it is a profound exploration of human thought and experience. Each chapter introduces readers to a unique voice — a psychiatrist delving into abstract concepts, a nuclear physicist reflecting on intelligence testing, a philosopher questioning the meaning of life, and an artist sharing the spontaneity of creativity. These individuals are not only highly intelligent but also deeply engaged with the world around them, using their minds to grapple with some of the most pressing questions of our time.
Jacobsen’s careful approach reveals that intelligence is far more than a static score or an academic measure. It is a multifaceted phenomenon, encompassing curiosity, creativity, emotional depth, and the ability to connect seemingly disparate ideas into cohesive understanding. Through these pages, intelligence emerges not only as a tool for individual achievement but also as a lens through which the complexities of humanity can be explored and appreciated.
The diversity of thought in Some Smart People: Views and Lives 8 is striking. From discussions on personalized medicine and psychiatry to the philosophies of nihilism and the intersection of physics and erotica, the scope of topics is as vast as the contributors themselves. The conversations delve into the intricacies of high-IQ societies, the cultural dynamics of genius, the ethics of intellectual engagement, and the deeply personal experiences of those who have dedicated their lives to exploring and expanding the boundaries of human thought.
Perhaps most compelling is the human element that pervades every dialogue. Behind each brilliant mind is a story — a journey shaped by upbringing, challenges, relationships, and aspirations. Jacobsen has a remarkable ability to draw out these narratives, allowing readers to see not just the intellect but also the humanity of his subjects. The result is a collection of conversations that are as relatable as they are inspiring, encouraging readers to reflect on their own intellectual pursuits and personal growth.
This eighth installment in the series continues Jacobsen’s tradition of showcasing intellectual cu riosity in its purest form. It is a celebration of the relentless quest for knowledge and understanding, a reminder that the pursuit of wisdom is not limited to any one discipline, culture, or perspective. By bringing together such a rich tapestry of voices, Jacobsen challenges us to think more deeply, to question more boldly, and to embrace the complexity of human intelligence in all its forms.
As you turn the pages of this book, prepare to be challenged, enlightened, and inspired. These conversations are not merely academic exercises; they are invitations to engage with ideas that matter, to explore new ways of thinking, and to appreciate the vast potential of the human mind. Whether you are a scholar, a thinker, or simply a curious reader, you will find in these pages a wealth of insight and inspiration to fuel your own intellectual journey. Welcome to Some Smart People: Views and Lives 8. May it ignite in you the same passion for knowledge and understanding that animates the remarkable individuals within these pages.
— Benoit Desjardins, MD, PhD, FAHA, FACR, FNASCI, CEH, CISSP
Foreword by Daniel Shea
There is often a quip that is made of those who associate themselves with any label of above average intelligence: “If you’re so smart, what exactly have you done to show for it?” This question is often asked in poor faith, intended to denigrate its subject, exhort the virtues of prosperity theology, or set the bar so high that none could clear it regardless of their accomplishments. If one were to take a more generous or inquisitive interpretation, the discussions presented throughout this series should provide a most comprehensive answer to the question.
There is another variant of this oft-posed challenge. That is, “What great discovery or revelation has come out of a high-IQ society, anyway?” It is a fair question given the starting conditions and sequence of events: take a double- or triple-digit quantity of people who have crossed a high threshold on an exceptionally difficult test, put them in the same room, have them interact with each other, and see what insights or prose come out of it. Where is the answer to any of the as yet-unsolved Millennium Prize Problems? Where are the Nobel Prizes? Where is the next great work of literature?
Perhaps one lead on such a question can be found in the wide cross-section of interests and beliefs represented across the membership of these societies. Some are primarily interested in the sciences, while others take a greater interest in poetry and the arts. Some are atheists, others theists. Some are politically right of center, others left of center. Some are urbanites, others Arcadians. Standard pattern matching may identify some common passions over others across this cohort, but it fails to capture the picture in its entirety. To some extent, this representation may not be as distinct from society as one may have been led to believe.
Perhaps yet another lead comes from the degree of Balkanization that exists across these societies. The collection of interviews and discussions exhibited in this and prior editions of Some Smart People: Views and Lives may well serve to bridge this divide, highlighting samples of the various memberships for who they are, how they see the world, and where their expertise lies.
For those who find themselves posing the above questions, I encourage you to immerse yourselves in the passages that follow with a keen interest and genuine curiosity. In doing so, you will begin to arrive ever closer to the answers you seek.
Daniel Shea
September 6, 2024
Foreword by Rick Rosner
Scott Douglas Jacobsen, you’ve likely interviewed more high-IQ individuals than anyone else. Your impression of high-IQ people is probably among the most accurate and informed. My own impression is that high-IQ individuals come in the same varieties as everyone else, and this is supported by research to some extent.
Studies suggest that beyond an IQ of approximately 140, additional IQ points are not strongly correlated with greater productivity, happiness, or success. At that level, the cognitive advantages become less significant in practical terms, and these individuals experience many of the same struggles as the rest of the population. Similarly, those with IQs above 140 show the same diversity as everyone else: some are highly capable, some are average, and some are eccentric or even problematic.
Have I encountered eccentric individuals? Not directly, but examples like Keith Raniere come to mind. He was the leader of NXIVM, a fraudulent and abusive organization that also operated as a sex cult. Raniere’s intellect didn’t prevent him from being a manipulative and deeply flawed individual.
There are also high-IQ individuals I would describe as idealistic or perhaps deluded — possibly including myself — but to paraphrase popular culture: “High-IQ people — they’re just like us.”
The media has significant biases in reporting on many topics, and IQ is no exception. When IQ is reported, certain narratives tend to dominate. One common theme is schadenfreude: showcasing a high-IQ individual who is socially awkward, unsuccessful, or unhappy. The subtext of such stories is often, “You may wish you were extremely intelligent, but look at this person whose life is far from enviable — aren’t you glad you’re not them?”
There’s the child prodigy character in TV and movies, like Little Man Tate. With a 200 IQ, they’re capable of figuring out everything except the human heart — pure, innocent, longing for connection to other people. That’s Little Man Tate.
Then there’s the evil genius, which probably shows up more than any other archetype. It’s not always explicitly linked to IQ, but it’s the trope of the super brainy supervillain who thinks he’s better than everyone else. He’s resentful that his greatness hasn’t been acknowledged, so he decides to enact some grandiose scheme — like setting off nuclear weapons along the San Andreas Fault to trigger the largest earthquake in history. That’s from a James Bond villain from about 30 years ago, during the Roger Moore era.
So, there are lots of ways geniuses are presented in media.
I suppose you could argue that a society looking out for its geniuses is also looking out for other demographics. IQ testing was originally developed by Alfred Binet as a tool to ensure kids received appropriate educational resources. It worked on a scale of one to five: if you scored a one or a two, you needed additional support for slower learning; if you scored a four or a five, you needed enrichment opportunities.
America has been failing on this lately because certain political segments, like the Republicans, have cultivated a strategic disdain for public education. They’ve pushed to dismantle the Department of Education and privatize education, redirecting resources from public schools to private Christian schools and charter schools. This approach is terrible, and it’s bad for society.
I’d say a good society is the one we had in the 1970s — not perfect, but there was a major emphasis on public education after the Soviet Union appeared to outpace us technologically during the Space Race. That sparked a nationwide push to improve education. Public education was strong then, and that’s the kind of approach we need.
A decent society looks out for all its demographics.
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Acknowledgements
For Some Smart People: Views and Lives 1: Manahel Thabet for being the first in this series and giving a gauge on the feasibility of this project, and to Evangelos Katsioulis, Jason Betts, Marco Ripà, Paul Cooijmans, Rick Rosner; in spite of far more men in these communities, it, interview wise, started with a woman, even the Leo Jung Mensa article arose from the generosity of a woman friend, Jade.
For Some Smart People: Views and Lives 2: Claus Volko, Deb Stone, Erik Haereid, Hasan Zuberi, Ivan Ivec, Kirk Kirkpatrick, Monika Orski, Rick Rosner
For Some Smart People: Views and Lives 3: Andreas Gunnarsson, Anja Jaenicke, Christian Sorensen, Claus Volko, Dionysios Maroudas, Florian Schröder, Ronald K. Hoeflin, Erik Hae reid, Giuseppe Corrente, Graham Powell, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Kirk Kirkpatrick, Krystal Volney, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Owen Cosby, Richard Sheen, Rick Farrar, Rick Rosner, Sandra Schlick, Tiberiu Sammak, Tim Roberts, Thomas Wolf, Tom Chittenden, Tonny Sellén, Tor Jørgensen.
For Some Smart People: Views and Lives 4: Björn Liljeqvist, Christian Sorenson, Claus Volko, Dionysios Maroudas, Sandra Schlick, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, HanKyung Lee, James Gordon, Justin Duplantis, Kirk Kirkpatrick, Laurent Dubois, Marco Ripà, Matthew Scillitani, Mislav Predavec, Richard Sheen, Rick Farrar, Rick G. Rosner, Thomas Wolf, Tiberiu Sammak, Tim Roberts, Tom Chittenden, Tonny Sellén, and Tor Arne Jørgensen.
For Some Smart People: Views and Lives 5: Anthony Sepulveda, Christian Sorenson, Claus Volko, Dionysios Maroudas, Erik Haereid, Giuseppe Corrente, Guillermo Alejandro Escárcega Pliego, Heinrich Siemens, Hindemburg Melão Jr., Jason Robert, Julien Garrett Arpin, Justin Du plantis, Marios Sophia Prodromou, Matthew Scillitani, Mhedi Banafshei, Rick Rosner, Tiberiu Sammak, Tor Arne Jørgensen, and Veronica Palladino.
For Some Smart People: Views and Lives 6: Anas El-Husseini, Andrew Watters, Anthony Sepul veda, Arturo Escorza Pedraza, Beatrice Rescazzi, Bob Williams, Byunghyun Ban (반병현), Cas per Tvede Busk, Charles Peden, Craig Shelton, Christian Sorensen, Claus Volko, Erik Haereid, Giuseppe Corrente, Justin Duplantis, Krystal Volney, Mhedi Banafshei, Paul Cooijmans, Rich ard May (“May-Tzu”/”MayTzu”/”Mayzi”), Richard Sheen, Shalom Dickson, Thor Fabian Petter sen, Tiberiu Sammak, Tim Roberts, Tor Arne Jørgensen, and Anonymous Canadian High-IQ Community Member.
For Some Smart People: Views and Lives 7: Anas El Husseini, Aníbal Sánchez Numa, Anja Jae nicke, Anthony Sepulveda (Brown), Anja Jaenicke, Beatrice Rescazzi, Bîrlea Cristian, Bob Wil liams, Christian Sorensen, Clelia Albano, Eivind Olsen, Erik Haereid, Gernot Feichter, Giuseppe Corrente, Glia Society Member #479, Graham Powell, Hakan E. Kayioglu, Heinrich Siemens, Justin Duplantis, Kishan Harrysingh, Kirk Kirkpatrick, Krystal Volney, Marios Prodromou, Mhedi Banafshei, Mohammed Karim Benazzi Jabri, Monika Orski, Richard May (“May Tzu”/”MayTzu”/”Mayzi”), Sandra Schlick, Tiberiu Nicolas Sammak, and Tor Arne Jørgensen.
Scott Douglas Jacobsen
Foreword by Anja Jaenicke, Thinker Cum Arte
When Scott Douglas Jacobsen asked me some times ago, if I would like to do an interview with him I first didn’t know what to say.
Coming from a background of prominent actors, artists, and writers I had quite some experience in giving interviews to the very shiny, multicolored but vacuous yellow-press newspapers. As an introvert I have never enjoyed this kind of questioning about myself.
But after reading some of Scott’s work I felt so inspired that I immediately agreed.
His sensitive, and deeply humanistic approach to the people he interviews impressed me profoundly. As I went deeper into his writings I discovered in him a person on an anthropogenetic journey of the mind.
Scott’s collection of interviews can not only be seen as a very interesting insight into the capacity of the human intellect but also as a legacy of contemporary historic expressions, given by the highly intelligent community, who is often easily overheard by the noisy masses.
Scott collects the voices, and vibrant sparks of the high IQ people to be reflected in a hustling and bustling world.
At the time I entered the high IQ community many years ago, I wondered why most members where men and the few female individuals preferred to stay among themselves or did not want to participate actively at all. I asked myself if there are different kinds of intelligence?
A male XY intelligence driven by testosterone and the desire for competing in IQ testing competitions?
And a female more submissive XX intelligence with lots of oestrogen and the ability to nurture future high IQ males with milk? Well, there might be something to it?
But at the beginning we where One. DNA and RNA molecules of life devolved in droplets of water are one possibility for our later existence. Finally this would lead to the double helix, the two opposing strands, paired by hydrogen bonding on sugar phosphate.
Yes, we where there, we have seen it all from the beginning on, not as men and women but as a subconscious unity on the journey to knowledge and enlightenment.
Many millions of years later we have experienced the first intelligent women who decided to leave the trees and start the path of exploration, and discovery. She has been named Lucy.
Much later again the Greek philosopher Plutarch wrote to the Queen of Sparta:
“Why are you Spartan women the only ones who can rule men?” And the Queen of Sparta answered: “Because we are the only ones that give birth to men”.
Over the centuries women have given very much proof of their intellectual abilities, in spite of being socially and religiously subdued, There are historical figures like Hypatia of Alexandria, or Nobel Laureates like Marie Curie, and her daughter Irene Joliot Curie, and many other. There are female artists, women scientists, and researchers, filmmakers, musicians philosophers, and humanists. Even though nature has, at some point divided us into men and women, we as a smart species should remember where we came from and that we have experienced the early cosmic events together. We all arrived at this point, in this space of time and it seems more important than ever to speak as one united intelligence with a manifold collection of ideas and philosophies, because the world is in desperate need of it.
My special thanks go to Scott Douglas Jacobsen for the opportunity of writing a foreword to this smart combination of chromosomes published in one book. This seventh edition of “Some Smart People — Views and Lives” is packed with many highly recommended contributions.
Among others the well respected Ladies who joint together in the Women of High Range Discussion. I hope you find this book as stimulating as I did.
Anja Jaenicke
Thinker cum Arte,
September 2. 2024
Foreword by ‘Dott.ssa in Ort. e Oft.,’ Beatrice Rescazzi
I’m happy to have been asked to write a foreword for this publication, but I must admit to a bit of disappointment that it is a special issue for women. When I think of myself, I think of an individ ual, a consciousness, a thinking mind. Everything else comes afterward: European, Italian, woman, middle-aged, cat lover, and so on. I fully understand that today, no matter what you say or do, you’re walking through a minefield: everything and its opposite seem to have become of fensive, so I understand the good intentions. Even though there’s no specific theme for this fore word, because of this dedicated space, the theme is actually “being a woman.” Therefore, I set aside my interests as an individual, such as technology, science, and art, and I’ll talk to you about “being a woman”.
Where is the equality in high-IQ societies? Why are there so few of us? Who represents us?
The short answer to the first question is: there isn’t any. I remember a few years ago, a group of young Afghan students passionate about robotics managed to flee to the United States just in time before the Taliban took over, and I wondered how many brilliant young women were forced to abandon their studies and live confined at home. These women certainly won’t be able to be part of a high-IQ society.
In my country, on the other hand, I’m fortunate that equality and equal opportunities are more or less guaranteed — at least for now.
So why are there not as many women as men in High-IQ Societies in the First World?
Before talking about equality, we need to talk about diversity: men and women have different in clinations, different goals, and different ways of perceiving the world, and this is a good thing. Evolution has shaped us differently to make us complementary and indispensable in the respec tive roles that our hominid ancestors had for millions of years to ensure our survival. It is no co incidence, for example, that women generally have developed greater communication skills, em pathy, and care, aimed at taking care of children, the weak, and the sick. Other seemingly insig nificant female traits, such as a broader perception of colors and smells, have been essential qual ities that allowed us to distinguish poisonous plants from edible ones, ripe fruits from unripe or rotten ones, and to survive.
Similarly, it is no coincidence that men generally have developed a greater propensity for risk, a stronger focus on specific goals, greater aggressiveness and competitiveness, along with a more muscular physique — elements suited for providing security to their village, hunting, and expand ing territory and resources for the benefit of us all.
Today, we have become refined citizens of complex societies, but our ancestral nature is still present. We are not as distant from cavemen as we like to think, nor from the animal world: many of our behaviors are also found among the respective males and females of other species. The desire and inclination of women to care for others is still present, and the inclination of men to explore and compete is also present, though these traits are expressed in modern activities. For example, I see competition as one of the reasons why there aren’t as many women interested in High IQ Societies, and instead, I see it as a driving force that could more strongly motivate men to take tests and compete with themselves and others.
I believe there may be another factor that reduces the number of women in High IQ Societies: although the average IQ score between men and women is the same (after all, we belong to the same species), it is possible that there is a difference in the distribution of IQ between the two sexes, as some studies suggest. Specifically, it seems that the bell curve of male intelligence dis tribution is more spread out and flattened, while the female curve has a higher peak in the central region. This means that among women, there are fewer individuals who are either very low or very high in intelligence, and more individuals with average intelligence. Among men, however, there are more individuals at the extremes — both lower and higher — and fewer individuals with average intelligence. It appears that the number of men with lower intelligence who need special education in school and later tutors in adulthood is indeed higher among the male population, but usually, more attention is given to the right side of the bell curve, where there may be more men than women to balance the average.
This different distribution between men and women could also have an evolutionary explanation: average intelligence is associated with balance and good judgment, which are beneficial for care giving, while deviations toward lower or higher intelligence on the bell curve are more likely to be linked to unstable characteristics and erratic behaviors, which may be more advantageous for risk-related activities.
In conclusion, the reason there aren’t many women in High IQ Societies could be, for women fortunate enough to live in First World countries, a lack of interest in competition and in topics that do not align with their aspirations, as well as a different IQ distribution that sees fewer women at both extremes of the bell curve (fewer women who are either very low or very high in intelligence). It is absolutely important to give everyone the opportunity to study and choose their path based on their aspirations and abilities, but it is also important not to believe that we are all exactly the same and to avoid forcing ourselves into impossible statistics. While many women today are free to choose to study physics, engineering, and computer science, it is not un common for them to still prefer becoming teachers, rehabilitators, or communicators due to their inclinations. I believe there will never be 50% of men choosing to become preschool teachers, just as there will never be 50% of women choosing to become construction workers. It is possi ble that there will never be 50% of women in High IQ Societies either, because even after guar anteeing rights and equality, there may still be other factors at play, such as those described above. Dignity, respect, and rights are not manifested by denying the intrinsic nature of each of us, but rather by celebrating those differences that have always allowed men and women to thrive on this planet.
Feminism has achieved a great deal for women, but today a part of it seems to work against women themselves. Victimhood, for example, contradicts the idea of empowerment. Some spe cial treatments being requested clash with the desire for equality. Mandatory gender quotas could undermine merit: the generally different inclinations between men and women lead to different choices in studies and specializations, resulting naturally in different percentages. The supposed need for representation everywhere, I consider a false problem: personally, I’ve never felt the need to find some idol to imitate who physically resembles me. When it comes to the figures who inspire me, they come from all types, races, sexes, and cultures, whether real or fictional. They don’t need to be women: what should be considered important and inspire people in figures from the past are their ethics, strength of character, courage, perseverance, ingenuity, and not what’s inside their underwear.
Everyone should aim to become their own source of inspiration, face adversity without expecting special treatment, and give their best without making sterile comparisons with others. In this way, one can demonstrate their own value through actions and contribute to society, each in their own unique way.
Foreword by Educator Clelia Albano
First of all I want to thank Scott Douglas Jacobsen for his commitment to promote scientific and humanistic knowledge. His publications, filled with a wide range of topics — from philosophy to robotic development, from arts and literature to physics, quantistic theories, spirituality and so forth — represent a precious contribution to contemporary cultural understanding. The essence of this tireless work rekindles the original unity of knowledge during the Renaissance, before sci ence and humanities were separated by the Industrial Revolution until a complete atomisation caused by the educational system itself.
Beside this, Jacobsen seems to be motivated by a sincere willingness to create a place, a sort of ideal world, built on the quest for equality between men and women and to highlight the pres ence of the high IQ women in the fascinating environment of the high IQ societies and organisa tions where the percentage of men prevails. This is a matter to be thought about. As I said in one of the interviews I gave Scott we should seriously consider if the difference (between the per centage of male people and the percentage of female people, ndr) is given by the fact that men might be more inclined to take the tests or not; it might be that men are more attracted to take the tests. In addition it might also depend on one of those held beliefs that still insinuates in the ped agogic paradigms the idea that women’s brain is structured for specific cultural fields. There was a time when maths was considered a discipline “for males”, for example.
Inside this issue, you will find four forewords written by four women respectively members of high IQ societies and a conspicuous number of insightful interviews. Just to mention at least a few topics: linguistic breaks, Norwegians of the High Range, women of the High-Range, sci ences earliest manifestations, egalitarianism, intellectual function and personality, spirituality, ethics and afterlife, childhood, philosophy, physics and metaphysics. There is certainly a com mon thread throughout the entire publication nourished by curiosity and the awareness that there is not an answer to everything.
Clelia Albano
Foreword by Poet and Author Krystal Volney
To introduce myself, my name is Krystal Volney and I’m a Sociologist, Computing and Public Relations graduate who has been the Co-Editor of the Phenomenon Magazine of the World Intel ligence Network since 2019. The Author of ‘Some Smart People: Views and Lives 7’ Scott Douglas Jacobsen, is a superb writer and Interviewer who is the Founder of In-Sight Publishing Journal. In this finely put together book, readers can view conversations between him and many High-IQ geniuses from interviews he conducted. The significance of the discussions is to demon strate the opinions of those people on various matters in life in the fields of Philosophy & Theol ogy, High-IQ societies and Intelligence generally.
To begin, the book provides conversations in the fields of Philosophy & Theology with Dr. Christian Sorensen, Kirk Kirkpatrick, Erik Haereid, an anonymous Canadian High-IQ Commu nity member, Richard May, Dr. Giuseppe Corrente, Dr. Heinrich Siemens, Paul Cooijmans, Mo hammed Karim Benazzi Jabri, Kishan Harrysingh and Anibal Sanchez Numa. According to the Concise Oxford Dictionary, Philosophy is defined as ‘the use of reason and argument in seeking truth and knowledge of reality, esp. of the causes and nature of things and of the principles gov erning existence, the material universe, perception of physical phenomena, and human behavior’. The Webster Dictionary defines Theology as ‘the study of religious faith, practice and experi ence, especially the study of God and of God’s relation to the world’. Metaphysics (a branch of Philosophy to be more exact) is an interesting topic that was discussed with the Philosopher Dr. Christian Sorensen, Kirk Kirkpatrick, Richard May and Philosophy generally with Bob Wil liams, Kishan Harrysingh, Birlea Cristian and Scott Douglas Jacobsen in this publication. The topic of theology was explored with the geniuses Dr. Giuseppe Corrente, Dr. Heinrich Siemens, Richard May, Mohammed Karim Benazzi Jabri, Kishan Harrysingh, Gernot Feichter, Anibal Sanchez Numa and Richard May. Therefore, it is valid to declare that in the book “Some Smart People: Views and Lives 7’, that Philosophy & Theology were vitally discussed between Scott Douglas Jacobsen and those selected scholars.
Additionally, this book contains conversations about various matters in life in the field of High IQ Societies. Intellects such as Beatrice Rescazzi, Anonymous Canadian High-IQ member, Erik Haereid, Eivind Olsen, Tor Arne Jorgensen, Anja Jaenicke, Monika Orski, Dr. Sandra Schlick, Anas El Husseini, Justin Duplantis, Mohammed Karim Benazzi Jabri, Mhedi Banafshei, Hakan E. Kayioglu, Kishan Harrysingh, Tiberiu Nicolas Sammak, Anthony Sepulveda (Brown), Gernot Feichter, Birlea Cristian, Anibal Sanchez Numa, Richard May and Marios Prodromou had de tailed interviews with Scott Douglas Jacobsen concerning various IQ clubs and communities. The High-IQ Societies mentioned are the Mega Society, AtlantIQ Society, International Society for Philosophical Enquiry (ISPE), Mensa Norway, Glia Society, Triple Nine Society and the World Genius Directory. Consequently, it is correct to state that in the publication of ‘Some Smart People: Views and Lives 7’, that the topic of High-IQ societies was sufficiently considered between the Interviewer and those chosen specialists.
Furthermore, this lovely book includes thoughts about the topic of Intelligence generally. Intel lects such as Anja Jaenicke, Erik Haereid, Eivind Olsen, Tor Arne Jorgensen, Beatrice Rescazzi, Monika Orski, Dr. Sandra Schlick, Dr. Christian Sorensen, Richard May, Dr. Giuseppe Corrente, Dr. Heinrich Siemens, Paul Cooijmans, Graham Powel, Anna Konnikova, Thomas J. Hally, Claus Volko, Greg A. Grove, Therese Waneck, Beaux Clemmons, Dr. Manahel Thabet, Karyn Huntting Peters, Marco Ripa, Alan Wing-Lun, Anas El Husseini, Kirk Kirkpatrick, Justin Du plantis, Mohammed Karim Benazzi Jabri, Mhedi Banafshei, Bob Williams, Hakan E. Kayioglu, Kishan Harrysingh, Tiberiu Nicolas Sammak, Anthony Sepulveda (Brown), Gernot Feichter, Birlea Cristian and Anibal Sanchez Numa demonstrated their views on life when asked by the Interviewer Scott Douglas Jacobsen. Thus, it is proper to assert that in the publication of ‘Some Smart People: Views and Lives 7’, that the topic of Intelligence was adequately discussed by the geniuses in their interviews.
To conclude, the book Some Smart People: Views and Lives 7 authored by Scott Douglas Jacobsen is great for leisure reading for bibliophiles and those in the High-IQ clubs. It truly demonstrates the genius of ‘some intelligent people’. Remarkable Job Scott!
Krystal Volney (Poet and Author)
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/17
It’s not chaos.
That’s apparency.
It’s freedom.
That’s reality.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/15
I see more intra-gender role policing happening. Men bullying men to ‘act like men’ and women almost tone policing each other for not being feminist enough.
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/15
“I’m from the Bronx. So, there’s no one I trust.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/15
What you have seen in me, probably, is a reflection of yourself more than anything else?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/14
I retain a high level of skepticism around the metaphysical concepts as buttresses or counter-metaphysics grounded in alternative theology. Things can become sophisticated as smart feminists and others can take these as the narrative structures from within the faith rather than a secular alternative imposed forcefully from outside it. The ultimate reductio ad absurdum of a white, male God — preferably Dutch-Canadian? (I can dream) — is the image — literally — of Obi-Wan Kenobi on the mantles of some mom’s homes where the sons, more likely, point out that it’s a Star Wars caricature. The importantmotion is worship beyond oneself, while the larger anthropological point is that humanity has always characterized the gods in our images. The Christians and others have traditionally been at the forefront of a contemporary abstract, even mathematically and morally encoded Lawgiver and sustainer. As of now, that took a lot of work, though, from some very, very smart people. The Sacred Feminine isn’t anthropomorphic in its entirety, while not abstract completely abstract, either, as it would be the ‘Matriarchal Black Female.’ It’s an in-between method to provide theological interpretive justification for women’s equality in a faith. However, to invert and half-abstract from the white male god to the divine woman, the “Sacred Black Feminine,” is this not to commit the same error as the Caucasian Patriarch implied by some imagery of the faithful?
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Medium (Personal)
Publication Date (yyyy/mm/dd): 2025/05/14
2023
“If you look at the FCT, if you remove Maitama, Asokoro, Wuse 2, CBD and the airport road, there’s nothing… the development is zero.”
“I’m not interested in politics for money.”
“I see so much wrong; I see so much that can be improved on; and I also see that most of the people that have been in the National Assembly are more concerned about how much money they’re going to make as opposed to what can be done for the people.”
2024
“I’m willing to do everything to work with the Minister… as long as he apologises first for saying I should go and hang on a transformer.”
“The truth is that being a woman in the National Assembly is very, very, very hard. So I have to lobby for everything.”
“Since I became a senator, I have empowered 10,000 people.”
2025
“Executive overreach.”
“We cannot leave half the population behind — closing the gender gap could raise Nigeria’s GDP by 20 to 25%.”
“I didn’t come to the Senate for applause — I came as a minesweeper to clear the path for more women in governance.”
“If you’re not in the room, you’re not in the conversation. Women must be at the table where decisions are made.”
“This isn’t charity. We’re not asking for donations — we’re building investment-ready women.”
“When a woman’s business thrives, the family thrives, and so does the nation.”
“Women repay their loans at rates as high as 98% — because they understand what capital means for survival.”
“All female ministers are united. That alone is historic — and powerful.”
“The 35% inclusion bill isn’t a symbol — it’s a structural shift that would change everything.”
“Progress for Nigerian women has been slow, but now it’s measurable, and for the first time, unstoppable.”
“Zamfara’s governor surprised me — in a place least expected, we saw the most forward-thinking leadership.”
Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.
