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Russo-Ukrainian War Updates, February to April: O. Romantsova

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/05/13

*Further original, internal sources are at the bottom of the article.*

*Interview conducted April 16, 2024.*

Ms. Oleksandra Romantsova is the Executive Director (2018-present) of the Center for Civil Liberties in Ukraine, which won the Nobel Peace Prize in 2022 under her and others’ leadership in documenting war crimes. This will be a live series on human rights from a leading expert in an active context from Kyiv, Ukraine. Here, we talk about updates from February 5 to April 16.

Scott Douglas Jacobsen: Okay, so today, we are here for our fourth interview with Oleksandra Romantsova of the Center for Civil Liberties in Kyiv, Ukraine. We have been covering the human rights aspects or facets of the Russo-Ukrainian war based on Russian aggression into Ukraine starting, in terms of a full-scale invasion, on February 24, 2022. I am based out of nearby Montreal, Quebec, Canada, so the time zones are more helpful this time than from Vancouver. Our last interview was February 5. So, we will start with the reportage from that time and continue forward from there. I will begin with a general sense. What have been some of the changes in tactics and some of the newer human rights trends you have noticed in the Spring of 2024 so far?

Oleksandra Romantsova: First of all, that was the opening of the second warrant of the chief of the army of the Russian Federation about shelling the civilian system. One of them made some little breaks, which was interesting. When you have this break, nobody attacks you via rockets. You are thinking about when they start to do that. It started months before. Now, it is the middle of April. That was the middle of March. They started shelling every day, during the day. It can be 50 rockets, some drones, or something like that. If something happened in Kyiv, then this means something happened in Dnipro, Zapirozhzhia, Mykolaiv, and other places. So, the main change is that they attack concrete electricity systems. They stopped doing that. We waited in the Winter because it is usually more painful without electricity, but they started in the Spring. Before that, Ukraine was a big country that produced much electricity. We sell it. We have many rivers with the stations. They try to destroy bigger stations. Which is called Dnipro station [Ed. Dinpro hydroelectric dam], these systems are regularly attacked now.], It was built during the Soviet Union. Before, there was an explosion by Hitler’s army. So, for image, it is a wrong decision for the Russian military to try and destroy it. They supply a few rockets to them. However, it still works now. They have some images, but not crucial. They are trying to stop Ukraine, try not to allow us to have businesses, economics – any processes. Things people can need or want: leave Ukraine, etc. I do not know the main idea behind this targeting. People will speak about fighting. The more problems we have, the less support we have from the US, and the fewer shells we have. If they figure out the channels and what they are trying to do, they will put much effort into propaganda in the United States. They want to show it is not an important question – Ukraine – and Israel is more important. The US is totally in the process of election now. They are not so quick to make this decision. This means we are prepared to fight but do not have enough arms. That is a big problem. It is a big problem for us because it means that every day, people die there on the frontline. People are dying here because we do not have enough shells. We do not have enough shells to destroy their rockets, which they send to our cities. We know that. We have the skills, but we do not have the tools to implement what we know. It is the situation. This means that things have changed a lot inside Ukraine. It is primarily a reaction to that.

Jacobsen: What about the European Union providing finance, shells, and fighter jets?

Romantsova: The European Union decided to support us, meaning they will start producing more shells and can help us after a year. We must survive this year without enough shells, so that is the problem. 

Jacobsen: With regards to the gridlock happening in a lot of American political cycles, is it more or less accurate when Zelensky states that if the United States does not support Ukraine with more resources, the Russian Federation is likely to take much Ukrainian territory if not win the war against Ukraine[Ed. The new bill was passed on April 20, 2024, to support Israel, Taiwan, and Ukraine. Likewise, The Associated Press reported on ways military aid can be expedited. The expectation is a giant spring of aggression by the Russian Federation forces. NATO and others look to air defences for UkraineKremlin claims America is repeating Vietnam-like humiliation, and more deaths will follow the aid package.] 

Romantsova: Good question. The biggest problem is that people forget about the situation. The situation can get worse, not better. It is not a good position for politicians. People think of the Ukrainian war as a usual thing. Some politicians state this as a typical war, a usual thing. They say, “Ukrainians will fight. It will be long. So, Ukrainians can do that alone.” However, we cannot… we can be finished. All of us who stay here will fight. All who do not will not prepare to continue to fight. They will start just going to other countries. It creates a crisis. Even certain millions of people are not easy for Europe; this makes them less and less comfortable. Is it possible Ukraine will fall? Yes, it is possible. It means all of us will be dead. It is impossible to have a miracle. Something is blowing up in the political system of the Russian Federation. If it happens, all of us will be surprised. It is not exactly what you can plan. You can say, “Everyone, we planned that. We account for that or something like that.” No, we have one chance. It will be fought until the Russian Federation breaks down at the economic or political level, but it will not take one month. It takes years. That is why, for us, it is essential to remember the USA. It is not a question that some Ukrainians ask more than others. It is a question: If Ukraine will lose, it will be a problem for all of Europe. Some countries like Hungary or Slovenia have started collaborating with Russia. It is not so big, the castle. It can be the point of turn that can be a game changer. Although this situation is game-changing, it can be like this now. That is why we speak with Americans; even Europe will start to support us with the same money. However, you cannot shoot with cash. It would help if you hit with guns. So, we need guns. Most of the guns that we need are in America. As you know, the Canadian army cannot help. 

Jacobsen: Nothey have been in a tough spot nowThey have also been shrinking for a while, even within an infusion of over $70 billion over several years [Ed. Two decades.]. The Canadian army is in a tough spot ethically and politically. Even though Canadian citizens who are not serving members will give contradictory or seemingly conflicting responses in surveys, on the one hand, Canadians will want Canadian forces to be more active in international affairs. Still, most do not want to serve in the first place. Fundamentally, they want to help other nations with their problems, but they do not want to be the ones troubled with helping those problems. There are violations of the rights of men and women in service. Internationally, in terms of NATO commitments, because we were well below even the minimum standard of relative GDP contribution (2%) to the Canadian Armed Forceswe may send 1,500 service members to Latvia; however, in general, we are pretty limited in our contributions internationally, except, maybe, in training, where we might train Ukrainian captains in French. Also, we have ancient equipment across the board, from rifles to submarines. So, on the Canadian side, I would not expect significant contributions from the Canadian Armed Forces for some time.

Romantsova: Canada has provided good financial support. However, that is the problem. You cannot eat money. You cannot shoot money. You need money transformed into something. Most of the support for our budget is limited only to social needs. So, that means that is why Russia attacks concrete suppliers, power plantsetc. Because we need 40% of our budget, which is produced by our economy, in steel, only this 40% can be used for arms, guns, and supporting the army. All other support from outside of Ukraine has conditions. We can use it only for salaries and pensions. Stuff like this. That is why it is so important to get support from the USA; support from the USA was for arms. That is the difference.

Jacobsen: One political commentator in the United States commented on the effect of weakening an enemy or rival nation with violent intent while also supporting a country in need and a more robust and muscular ally, which is a win-win situation. Also, the creation of those arms strengthens the American economy. It would be a positive in general for the American State. Now, about the human rights conditions of citizens, the newer actions or the stronger push has been toward the targeting of critical infrastructure in Ukraine by Russian Federation forces. People probably will not see this video, but the lights are off in your place. They are not off in mine. Even in Kyiv, they are targeting electrical grids and stations. How is this change to try to terrorize the public even more, impacting the trends of fighting and then the morale of the public at large?

Romantsova: It is a good question. During this time, we have one month of changes to legislation for recruitment and mobilization to the army. Many people do not like these changes. A lot of these people do not like these changes. What other decision can be made? No, you are not like this. What do you propose as a way to do this? So, but still, as for me, it is understandable. All of us, my team, and I, have the opportunity to work only because people from frontlines support us. They help us because they defend us. We are here because it is not our turn to go to the frontline. Maybe it happened. Perhaps it happened that even such a person who does not have any war specialization or something needs to go to the frontline. It is possible. As for me, it is still a big question. How does the army need to be organized? What kind of solution? What kind of weapons? What type of ammunition do people need? Because we will always have fewer people than Russia because Russia is four times bigger by population and four times less attractive to save someone. So, they do not care. They may care about some generals or professionals but do not care about soldiers. So, they can send thousands of them to kill a few Ukrainians because for them… we see this the last ten years. They do not care even about their population. It is a big problem. We call this an asymmetric answer. So, if they have many soldiers, we must have a lot of technology, such as drones. A lot of this is not about human rights. It is tough to speak about human rights when you have such a situation with war and your situation of security. So, from our side, we have not changed from the other side.

People still give their donations and lots of donations. Ukrainians collect the money and send it to volunteers for the technology, which they believe supports our citizens on the front lines. Drones, for example, or ‘a system of audio fighting,’ may be translated like this. It protects soldiers from drones from the Russian side. It still happens through NGOs. Minister of Defense they have their process. However, they are still working through NGOs, just through NGOs. 

Jacobsen: How is the public morale in Ukraine now? Does it vary by city, or is there a general high or a general low?

Romantsova: All of us are tired and depressed. However, it does not change the situation. Yes, we are pretty not the politest and kindest people now. When people speak about an attack in Moscow, we are not celebrating, but we are not waiting or something. Israel was attacked. I have friends in Israel. However, sorry, all of this rocket and shell was destroyed before. However, nobody does that for Ukraine, and it is every day. Missiles killed people. The USA still discusses whether they need to support Ukraine or not. It is terrible competition. It can lead to more suffering from some war or not. However, it is still emotionally hurtful when people say, “Ukraine is one country to get attacked every day.” It is injustice. 

Jacobsen: Is the general idea that the Russian Federation is planning a more protracted war, given that it contributes one-third of its expenditures to the military?

Romantsova: Nobody knows what kind of plan Russia has. I think they need some victory. However, tomorrow, Putin can say to his population. “We have a victory,” and then stop the war. He can imagine. He can make his propaganda make any picture. We try to guess. They send more and more signals, not directly to Kyiv, but to different international parties. They want to have a negotiation. Now, they are on the negotiation side. We would be strong enough. If they stop this line and lead by their control of more than 21% of our territory and more than 6,000,000 people for them, it will look good enough for them. For us, it is destroying any opportunity to bring back these people. We do not know how many lives are changed because Russians kill every day. It is the same thing. We do not see what happens with kidnappings. First of all, it is not a question. I do not have an answer. I have the purpose to fight. I do not know what the end will be—peace for us. If we exist, it means they bring back all of our people and are protected from Russia. It is important. Ukrainians do not like fighting. Ukrainians fight because we have no other choice but to defend ourselves. We will stop the fight if someone proposes another way to define ourselves. I think it is okay for us to look to other situations. People need to be released. It is important.

Jacobsen: In late February, President Zelensky went to Saudi Arabia to push for peace in a push for POWs in Russia. How was the POW (prisoner of war) situation with Ukraine and Russia? Has anything gone forward about exchanges?

Romantsova: They (POWs) are still there. They have one or two exchanges. That is all. It begs the question about civilians. We do not have only prisoners like combatants who are going to become prisoners of war. Also, all the prisoners of war, when they return to us, are in bad condition. They torture them. It is a good question. The status of prisoners of war is a status in international humanitarian law, which needs to protect you if you recognize the other side, e.g., prisoners of war. They need to care about you, give you food and normal conditions, not extremely hot or cold. You need to get medicine support if you need it. It would help if you had the opportunity to make contact with your family. Russia does not do anything of that, mainly through an International Committee of the Red Cross. So, you can be judged through the court because you take the duty in the army. Russia breaks even this. So, they put them in jail, some prisoners. It is like a big argument from Russia’s side when trading inside negotiations. That is why they take people. They only need the people to press Ukraine down for the arguments as to why their proposition needs to be taken. Until now, many NGOs here, every day, including prisoners of war and civilian prisoners, have different communication campaigns around the world about that. Still, it is a point number for politicians in policy. It is still painful here.

Jacobsen: What about the elections in the Russian Federation with these murders, etc.?

Romantsova: It is like the election of President Putin, which wins President Putin. It is not an election. For 20 years, the Russian Federation has not had any elections. It is like Belarus. Nobody believes it is an election. Navalny is trying to push it in some way to use the mechanisms. They are trying to use different tools to create some intrigue there. However, no, it is always the election of President Putin. Now, it is illegally recognized. They include in this election occupied territory, and they make this illegal process poison. The election will be the same with Lukashenko (Belarus). Lukashenko was not recognized for the last election. Putin, as I understood, the European Union has this position. I do not hear about the consensus of West’s voices that now he is illegal. However, he still leads the Russian Federation.

Jacobsen: What about the UN nuclear watchdog director going to Moscow to discuss nuclear safety in Ukraine? Was there any result from that?

Romantsova: Nuclear safety in Ukraine is one of the most significant results, not because they released the Zaporizhzhia nuclear power plant. They think it has much more of a role than India, China, and somebody from the West to stop something terrible from happening. Macron changed his position in this way. He started answering, “Okay, you are not alone with nuclear weapons.” It is a significant change. It is not because of Ukraine. It is because Wagner made a problem for the French army. You feel that you live on a small, connected Earth. That is the source of my optimism. We are still determining what we will indeed get from the Russian Federation. If China changes some positions, Russia will finally need to take back their army.

Jacobsen: Since joining NATO and ending its post-WWII neutrality, has Sweden made any moves to help in the Ukrainian efforts?

Romantsova: Most neutrality is an official status of some states like Switzerland, Austria, Finland, and Turkmenistan. It is funny that Turkmenistan has an official neutral status. You must have special voting, call signs, and unique documents at the UN. Switzerland is trying to take it back. Russia said they are an unfriendly country now since membership of NATO. Unless they lose it. In Europe, Austria stays in this status. Now, it is a big, big question. Maybe countries from Asia, Africa, etc., can take a spot. We are not counting this country. So, we are still looking to the West – America, Canada, maybe Germany, but we are not looking to other countries like Brazil, Argentina, or South Africa. These countries are in Africa. We are waiting, growing up, and starting a dialogue with all of these countries. They will not consistently be grown. A lot of them began to shoot during the negotiation. If African countries exist without any government but have an army and, sometimes, more arms than the Czech Republic or Poland, it is a huge question about the biggest problem that we still have. This terroristic act on the city hall near Moscow. It is part of this. They show this exactly when the Russian Federation is trying to concentrate its power and systems in Ukraine. They are open and vulnerable to other problems. Islamistic conflict between Russia and some groups, e.g., Russia supports the Taliban and ISIS. They are trying to kill them in Syria. All this continues. None of this stops because of the Ukrainian situation. I am trying to look at this round from the Ukrainian side. From the Ukrainian side, we need anything to fight and to survive. When we speak about the bigger picture, all of us need to not only look at Europe; we need to look around. It is not only Europe or a Western crisis. It is a crisis of the whole world. 

Jacobsen: What about these human rights violations with regards to joining the Russian army, e.g., Indians being duped – Indian nationals, citizens – into joining the Russian Federation army and then fighting for them? They leave with an injury or something. Now, Indian authorities, at least since early March, are in early talks with Russian officers to deal with these kinds of human rights abuses of Indian nationals tricked into fighting for the Russian army based on false promises.

Romantsova: Look, Xenophobia in the Russian Federation is enormous. I do not think someone from another nation can come to the Russian army and will be enough in contact to be part of the rest. It is not possible. First, most Russians do not know other languages except Russian and rude Russian.

Jacobsen: Rude Russian?

Romantsova: It is from Fifth Element. It is trendy here. That was a phrase from the hero, Bruce Willis. ‘I know only two languages. Rude words and English.’ [Ed. “Whoa, lady, I only speak two languages, English and bad English.”] Every time, they mention some nationality, such as Makhachkala. Makhachkala, they come to the airport and go to the airfield and try to take back from the plane; families, Jewish families, who were from Israel or something like this, or some other place, because it is a Muslim region.

The same situation now, when Crocus City Hall was attacked, these were guys from Turkmenistan. It is a part of the old Soviet Union, a separate country with a broad autocratic regime. Now, these people come to Russia to have a primitive… Whenever Russians have an opportunity to show their xenophobia, they do that. I cannot imagine people with dark skin, with absolutely no English, not the same English where they expect to hear from people. That is not the precise pronunciation that will be respected in the Russian Federation. I cannot even imagine. So, they will be killed, not by Russians, but sent without ammunition or something. They send, send, send people without any support. So, I do not know. 

Jacobsen: On March 9, Pope Francis stated that Ukraine and its allies should, more or less, wave the white flag. Given the size of the Catholic Church worldwide, this comes from a prominent world religious leader. How was that met last month, the comment from the Pope? 

Romantsova: The Pope said something. Ukrainians and their population are usually used to that. 

Jacobsen: It was criticized and met on deaf ears. 

Romantsova: In Ukraine, we have 72 different kinds of churches, including Jewish, old Oriental forms of Christianity like the Copts or Armenian Christian Church, Muslim, Russian, and Buddhist temples. It includes different kinds of Christianity: Baptist churches and old Russian churches. So, Greek and Catholic, it is an organized community. It is focused mainly on the western part of Ukraine. They connect it with the Pope. They first hear what the Pope will say because Ukrainians believe in the Pope of their church. All other people think, “One more politician who says something. What can you expect?” Most people do not make much distinction between the Pope and the president. They know it is in Italy and a separate country, blah-blah-blah. It exists, and people who work for that. My organization’s head needs to meet with the Pope in the following months. The Pope, traditionally, is a figure who can make negotiations. We will be continuing to speak with them because he is still essential. He can say something.

Jacobsen: Not too long ago, Ukrainian forces lost the city of Avdiivka after several months of very, very intense fighting. What has been the social and political impact within the context of the war?

Romantsova: It is so interesting. You say a few months. A few actions cover it. Now, you cannot get the views. All of the social impacts of what happened. First of all, many soldiers commented about Avdiivka. They take it back earlier than in Bakhmut, but it takes two weeks or something like that. That is the effect on the population and its attention now. Two weeks after that, we had another problem. I am sure the family who lost someone there or soldiers who were angry for their combat that way. They organized getting out of there and taking them out of there. For them, that was different news. For the rest of the population, “We had a terrible day on the frontline. What can we do to have a good day on the frontline?” 

Jacobsen: What were the remaining presidential comments about Estonia becoming the next NATO alliance leader? Does this have worse or better political implications vis-a-vis NATO for Ukrainian support? 

Romantsova: It is essential. Does the commentator take us there or not? We have some rules. They do not include new countries with a planned conflict or something like that. Every time we hear about someone, we will feel only one comment. If it is expected, will it be possible for them to take Ukraine tomorrow or not? If a specialist discusses how this person can be helpful or not for Ukraine membership, that’s all. 

Jacobsen: How extensively are prisoners of war being tortured by Russian forces? There are reports of Ukrainian prisoners of war being tortured in Russia. Is there an extent of how far this is going, or is it just general knowledge that there is torture being done to Ukrainian prisoners of war?

Romantsova: It has happened to all prisoners over the last ten years. When we take people back from there, they give testimonies about it. That is not just a torture. The whole scope of imagined horrors, Hollywood horrors, over the last 40 years, they use it, including sexual and gender-based violence. It is a huge, huge, massive variety of tortures. We have testimonies of people who went through that by themselves.

Jacobsen: It is reported that one-third of Russian warships in the Black Sea have been destroyed or disabled. Is this a significant win for the Ukrainian side of the war, or are more substantial wins or points of import for the Ukrainian military and Ukrainians in general more to do with air superiority and artillery now? In other words, are the Navy’s victories not the sort of victories they need?

Romantsova: I cannot specifically comment on the military. Yes, I have friends. Some of my friends are on the frontline. They are mainly at the ordinary level of the army. So, I need insights or a deep understanding of it. People suffered. All of the relatives suffered. People were killed on the frontline. They are fighting. We are still not Russia. They have had enough success. That is all that I know.

Jacobsen: What about other nations that do not have outstanding human rights records supporting the war effort of the Russian Federation? Not merely Iran with drones or North Korea with missiles but significant support from the Chinese government based on intelligence reports.

Romantsova: Most countries or nations are in the Middle East or Central Asia. We do not understand all of this region, as we do not have a profound traditional relationship with them. We speak about Central Asia. It is a former Soviet Union country. That is why we have a connection, but it is not deep. Ukraine has most of its information from intelligence services, whether in diplomacy or trading. You can buy some information from commercials. For example, we buy from Sputnik and put them in space. So, when we speak about what kind of information we need for fighting and whether China, Iran, or India have some technologies to give information for fighting, do they have some support for Russia or some support for Ukraine? It is carefully secured information, where our army takes information. The British intelligence service only wants guys who regularly command something on the frontlines between Ukraine and Russia. It could have happened in other sources. However, for Ukrainian sources, we have many sources from British intelligence services—they publicly have some commanders. So, this war depends on intelligence, not simply intelligence, but the cyber information database. The war information is only taken from cyberspace. For example, where is a power plant in Ukraine? You can try to use an old map from the Soviet Union.

In the same way, you can break this power plant’s system management, which connects with primary sources in cyberspace. Cyberspace information is what you need in this conflict. Many people are involved in cyberspace fighting and cyberwarfare around our Ukrainian-Russian war. China plays a large part in that. I do not know if they will ever speak about that publicly. I do not know if they publicly support Russia, but Chinese hackers participate. I know that.

Jacobsen: The recent attack on Israel by Iran; I am mixing this because Russia uses the drones used by Iran in the Russo-Ukrainian war. There was a significant response from the Israelis and Americans. Reports are that at least 99% of those missiles and drones launched were taken down before impact. So, is there a lesson to be learned from that, given the fact that much of the long-distance being done can be done to Ukraine, whether infrastructure, residential areas, or military targets have to do with missiles and drones?

Romantsova: First, we must understand that Israel is small. Second, I need to find out the rockets used by Iran to make this strike and launch them. As I understand it, it is an excellent example that the USA or other countries have such technology, which can help us. They cover some parts of Ukraine. They may need help to do that for an extensive territory like Ukraine. If we compare Israel and Ukraine, the size difference is significant. So, Israel will always be protected by the USA. It is true. However, we need many negotiations to have the same status to negotiate a lot.

Jacobsen: Do the primary areas for winning significant hunks against the Russian Federation involve cyber operations, cyber warfare and economic warfare? If we look at critical economic indicators within the Russian Federation, things like the society’s size and growth rate in terms of people brought in through immigration or being born there. Russia has been declining for at least two decades or stagnating yearly. By 2050, the estimates are that they will lose ten million people in their total population numbers. So, it is a shrinking population, as with China in the last couple of years…

Romantsova: But you know, Russia has had a demographic crisis before. That is why I told you about xenophobia but at the same time. Russia needs labour from Central Asian countries because Central Asian countries mostly have language, former Soviet Union countries, but Baltic countries are members of the EU. Most know the Russian language but will never come to Russia to be simple workers or work simple jobs. They will go to the EU if they need money. It is the same with Belarus. I am not going to Russia, but to Poland, for example. As you understand now, Ukrainians are in the same situation as Moldova. Georgia and Armenia are location countries. Azerbaijan has more profit and income than Russia, so they are not going to Russia to have money through simple work or labour. Georgians and Armenians are small, two small countries.

All of them have a problem with Russia. So, only Central Asia, Uzbekistan, Kyrgyzstan, Kazakhstan, Turkmenistan, all of those countries. Now, more and more, as big as Kazakhstan, they are much more speaking about anti-colonialism directions because they accept colonialism (former). The colonial politics of the Russian Federation, so only Uzbekistan, Kyrgyzstan, etc., are countries with small populations. Now, no one likes them – the Russian Federation – because of Crocus City Center. That was the first season in these countries who returned to countries – these Central Asian countries – more than they left them. That means that the Russian Federation lost its labourers from Central Asia.

I think at the end of the year. They will lose even more. They are not like before, giving citizenship to the labourers in Central Asia. Most of them prefer to have citizenship of the Russian Federation, but they do not provide them. They like to use them like simple, cheap labourers, but not a part of politicians and the electorate. It is a difficult situation. Putin is trying to solve this through Ukrainian children. That is one of the reasons why they steal or kidnap them. It is the same if we speak about the Ukrainian population. One of my dreams of Putin is to join the territory of Ukraine tak, take all of this, repeal Ukrainians into the Russian population and solve the demographic crisis like this. However, one of the ways they are trying to control the matrimonial function of women. They are trying to put the women or motivate the women to have more children. One of the ideas is a bill in parliament that states that women can have higher education if they do not have two children. 

Jacobsen: So, if they have higher education, they cannot. 

Romantsova: It is just a bill. It is not a law now. They can, like all previous stupid bills, accept. It can be a backstep. Women in the Russian Federation, you must have two children before deciding to take higher education at university. It is against the classical, traditional Soviet Union idea that everyone should have higher education. Most of the populations of the former Soviet Union countries have higher education. In Ukraine, 80% of people have higher education. It is the usual and traditional period of your life. It does not mean you are choosing to go to university or not. You are going to university, or you – we call them – have a budget place where the State pays. Second, your parents collect the money and try to give it to you. For example, it is less expensive here in Ukraine than in the USA. It is traditional for most people here to have a higher education in some way. So, that is turning back from the evolution of the Soviet Union time.

Jacobsen: There are also statements about women having eight or more children or being urged to have eight or more children by Russian Federation leadership. At the same time, they are really pushing in the media and bills, not laws, so far, but also restricting the psychology of women’s freedom through the repeal of physical protections for women. If a woman feels unsafe in the home, she will not feel safe to go out to do things freely: to get an education, to get a job, to have different and varied friends, and so on. Things like the repeal of the domestic violence protection law so that legally, you can, as a husband, beat your wife in Russia. That is a form of psychological warfare, too, not just a non-penalization of a negative behaviour. That sort of thing. It is along the lines of what you are saying as well. Only if you have children can you go and have children, where it is part, as you mentioned earlier, of what was a Soviet idea at the time of having higher education.

Romantsova: The Soviet idea was different at different times. It was 17 years. There was absolute equality between men and women initially, even in the understanding. They were trying to break the family’s knowledge. It is not necessary to have a family to have some sexual relationship or to have children. However, after all the control of the State, they understood that having a family is much more comfortable for control. So, they started to speak, “Yes, sure, women have equal rights here. In the Soviet Union, they are like men.” Society waiting, “Yes, you have a job, but you have a ‘second job.’” At home, you take care of the children. Soviet women were with children. Women who care about the house and the deficit. It is a result of a centralized economy, a centralized planning economy. Women were mainly responsible for taking stock, finding, and buying things. Loads of people do not have the opportunity to use money, and those who do not use it. Women were responsible for home management, and they had work. They have a traditional need to have an education. All of this is built on a new glass ceiling for women. Some women are ministers in history or chiefs at big industrial companies. But mostly, you will not find these names in the history. That was not usual. That was not normal because women usually mainly cared about their families. So, education for women. That was a must-have. So, now, Russia wants to change. Russia changed the mental map of regular societal roles in the Russian Federation. They decriminalized home violence. They take back all the other areas of your life, except family, which you can control. You can’t control your business, what kind of political media comes. You can’t control whether you will have war or not. You can control one: Your family, if you are a man. If you are a woman, you need to find a man because all other ways to be protected will not help. So, inside the family, the man controls; it comes to a system of breeding families until the end of the 19th century when only men had a relationship with the State. Women always have any relationship with the State only through the man. Only your husband or your brother or father is responsible for your status. They determine your status. It is something like this. It is much easier to control men who only have power inside the family, so young control the family. So, the man controls the wife and children through this process. It is one of the ways they do this, as well as religion. They support spreading this Russian Orthodox ideology. But in this way, they are falling. They fall because statistics show fewer and fewer young people in the Russian Federation attend church. They may be believers but not members of the church. 

Jacobsen: They are following in the line, ironically, of most of the Western world, which is a stark decline in attendance and belief in organized religion, particularly Christianity. 

Romantsova: What happened with Russia is not a surprise, but a big problem for them; it is Islamization. In this situation, Islam gives more answers than Christianity. 

Jacobsen: How so?

Romantsova: Islam talks about the Islamic State. Any state is foul. It needs to be corrected. It’s because they need to recognize national or political management. In Muslim ideology, all the rights of believers are with one nation, Summa. All of these national countries or nations are false. It is temporary. We will all be in one Islamic world. So, it is one of the strong ideologies if you don’t like a state. Putin created a state that is a system that can be unlikeable in one moment. If people do not have an average education, Islam proposes a sound system and understanding why Putin is wrong and all states are a bad idea. Allah did not create the states. So, that is all false. It is happening, first of all, in the jails. Before, in the Russian Federation, imagine 1 million people in prisons; it is a lot. Before, there were black and red jails; we call them zona. It is a secured zone, a jail. Black jails exist. The system of law calls them “person who steals something.”

People who steal: Thieves. It was like a vast system of thieves during the Soviet era who created their law system. That’s romanticized. This parallel reality exists in the jails. These are huge complexes that thieves control. They have their law, economic system, and all of this. It is not a mafia. It is a law. It is not one organization but a system of law. They call them “thieves of the law.” Part of this reality was, again, the Soviet Union system. For example, Greek Catholic believers or a national movement against the Soviet Union. They are the same as Putin in jail. They start to be part of this system. It is fierce. They are criminals. They control part of these jails. Other parts of jails were controlled. During the Soviet Union, political cases and prisoners were put in red jails. Because police officers can prevent this, there are only two kinds of prisons now. Now, the third part of the jails is green, not black or red. Green means Islamic. This means that this is a closed society. It works by Islamic laws. It works through the law of crime. That is new. Before, it did not exist at all in the territory of former Soviet countries.

Jacobsen: It is points at interviews like this where I enjoy them because I have covered such a broad range of subject matter in a little over a decade.

Romantsova: [Laughing]. 

Jacobsen: Because I put in a lot of time. I have interviewed a lot of members of the ex-Muslim community. There is a whole host of them. A lot of the online secular community, especially, is one place in which they can formally organize, communicate, share arguments, share stories, help others who are getting out of more cases and help them leave religion when religion has taken an extreme form. Not as extreme as Salafi Wahhabi interpretations from Saudi Arabia, but certainly, family and community and national contexts where it is dangerous for them. So, you’re talking about the thing in which they find many problems. Not they disagree with you; they agree with you because they see a threat of politicized religion in the way that a lot of people would see politicized Christianity as an issue in North America or in Russia, particularly in the United States and particularly in the Russian Federation. In the context of the Russian Federation, do you think that the xenophobia that you mentioned at the start has some ties to Islamist tendencies in the Russian Federation and concerns of politicized religion, providing some challenge to the leadership in the country? Is this enough of a challenge in the Russian Federation or more of a substantial nuisance to the leadership?

Romantsova: If Russia exists in Chechnya and a few other regions and a few more are more Islamic, Chechnya is more important because Kadyrov showed that the Islamic region in the Russian Federation could be in power. We do not know why. I think we know why, but Putin absolutely did not react as if there was any problem with Kadyrov, Chechnya’s leader. It is not police, but special forces. He and his troops terroristically controlled Chechnya. They showed Russia that you can be absolutely Islamic and officially accepted. It is the same situation as the Taliban from Afghanistan. Putin officially meets with them. I think Putin showed that if you organize like an Islamic movement. You can even be strong enough that Putin accepts you as part of the dialogue. 

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

Romantsova: 

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

Humanist

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

Personal

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

Romanian

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

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

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

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

Ukrainian

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

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

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

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

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

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

License

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

Copyright

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

Dr. Teale Phelps Bondaroff: Free Prescription Contraception

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

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

Dr. Teale Phelps Bondaroff became passionate about access to prescription contraception after he encountered universally available free prescription contraception while completing his graduate studies in the UK. After returning home and discovering that this was not the case in Canada, he helped launch the AccessBC Campaign.​

He has a PhD in politics and international studies from the University of Cambridge, and BAs in political science and international relations from the University of Calgary. In 2022 he was elected as Councillor in the District of Saanich. He is active as an independent academic researcher, and works as the Director of Research for OceansAsia, and the Research Coordinator for the BC Humanist Association.

Here we talk about the current work in practical terms of AccessBC.

Scott Douglas Jacobsen: What we were going to do, we will start with: You won the Jack Leyton Prize. What did you win it for?

Dr. Teale Phelps Bondaroff: Yes! The AccessBC campaign was awarded the Jack Leyton Progress Prize – a prize in Jack Leyton’s name was awarded in the last decade to recognize individuals and organizations that run a noteworthy political cause or campaign reflecting the ideals of Jack Leyton. 

The co-founder of AccessBC, Devon Black, and I were in Ottawa to receive this award last weekend. The fantastic thing about the prize is that it recognized the work we and the over 80 volunteers who fought for free contraceptives in BC did. 

A touching part of this award was receiving it with Devon – we have been doing politics together for over 20 years. Our first campaign was in 2005/2006, a federal election campaign when Jack Layton asked me to run in Calgary West for the NDP. 

I assembled a team of teenagers. I was 19. Devon was 17. She could not vote. She served as my Communications Director. We had this children’s campaign, basically [Laughing]. We ran a federal election campaign. After a long, grueling, 5-week election campaign, we have been doing politics together ever since. 

Getting the Jack Layton Award, meeting with Olivia Chow, and hanging out with progressives in Ottawa was really touching. It was great that the award recognized the work of AccessBC, which has been campaigning for free contraception since 2017 in BC. 

Jacobsen: From a progressive point of view, the most significant thing about this [policy] is that it is the right thing to do. It also saves a lot of money.

Phelps Bondaroff: When we do advocacy around this – and I have done like 360 TikTok videos advocating free prescription contraception – I say free contraception improves health outcomes for infants and mothers, makes life more equal, makes life more affordable, and saves governments money. 

There is excellent research on this. A 2010 Options for Sexual Health study estimated free prescription contraception would save the BC government as much as $95 million every year. There have been other studies. One published in 2015 in the Canadian Association Medical Journal would save Canada as a national program $320 million. 

There are even more examples. I have most of the numbers memorized. The other was a study in Colorado. It was over several years. They gave out 43,713 IUDs. It cost $28 million. It reduced teen pregnancies by 54% and teen abortions by 64% and saved the government an estimated $70 million over eight years [for sources see the AccessBC Campaign briefing paper]

I have said this time and time again. There are no good reasons to oppose free contraception. We have been doing advocacy for over 7 years. We have not come across a single argument against the policy that was not deeply bathed in misogyny. 

Jacobsen: Even if we are looking at the ends of looking across the political spectrum, people do advocate, whether explicitly or implicitly, for a reduction in teen pregnancies and a reduction in unwanted pregnancies. Even on that level of basic outcomes, these are the right things to do in practical terms.

Phelps Bondaroff: It is also noteworthy that people don’t only take contraceptives to prevent unwanted pregnancies. Rather, people use contraception for gender-affirming care, treating hormonal acne, chronic gynecological conditions, like endometriosis and PCOS, to prevent certain types of cancers, for menstrual regulation, and a whole host of other reasons. You have a whole bunch of reasons. They are all valid and important and improve people’s health and wellbeing. 

In BC, after the 2020 election, all of the political parties in the province supported the policy. Some of them had it on the platform. Some were forced to do it over Twitter due to scandals. But it was one of those things. All parties got behind because it made sense.

So an update about the issue across the country. BC made prescription contraception free in April 2023. Manitoba made it free just recently – they announced it in Web Kinew’s first official budget in Manitoba. 

Now, we are having a conversation on free prescription contraception at the national level because the NDP-Liberal government has proposed national pharmacare. It will start with free contraception and free diabetes medication. It is going across the country!

Now there are a few provinces that are holdouts. We have been getting some negative messaging from Alberta, where Danielle Smith and UCP have resisted the policy. This opposition raises an eyebrow, because there are arguments from every single part of the political spectrum to support this policy. 

From a progressive perspective, there are powerful equity arguments. From a health perspective, there are powerful maternal health arguments –  who doesn’t want to support maternal health? Please find me a government that doesn’t support maternal health; I will find you a government that shouldn’t be a government. 

You have affordability – we are talking about an affordability crisis. Contraception is expensive: An intrauterine device (IUD), hormonal variety, can cost $500. Copper IUDs are $75. Implants are $350. Injections may cost $180 over a year [learn more on the issue on AccessBC website]. A pill can be $20 or $30 per month, which adds up. Those costs fall disproportionately on women and people who can get pregnant. It makes both an equity and an affordability issue.

On top of that, this policy saves governments money. When explaining this to people, we often say things like: “Unplanned pregnancies are expensive, whether they end in abortions (which are more expensive than contraceptives) or a child carried to term, they are expensive. Unplanned pregnancies can be at a higher risk of complications to the child and mother, which can put additional costs on our healthcare system. And likewise, the slogan “if someone cannot afford contraception, then they may struggle to afford to raise a child” also summarizes why the policy is revenue positive.

We know this from stats. The same Options for Sexual Health study from 2010 estimated that every dollar spent on contraceptive support saves $90 in expenditures for social support. We know these policies save money. So there is a strong fiscally conservative argument in favour of contraception. 

Also, there is a socially conservative argument. Free prescription contraception reduces unplanned pregnancies and, therefore, reduces the need for abortions. The fact that we have publicly funded abortions in Canada is fantastic, and we have to work to expand that. At the same time, if people have access to contraception, there is a lowering of the rate of unplanned pregnancies as a result, and that is also a good thing. 

Free prescription contraception is one of those policies that everyone can get behind. Seeing the odd political party get it wrong is always disappointing. There tend to be electoral consequences as a result. 

Jacobsen: You mentioned most or all the arguments that are counter, against, these advancements in what you and I would consider basic human rights arguments or the implementations of human rights arguments tend to be or are steeped in misogyny. What are some key examples of that? 

Phelps Bondaroff: I don’t like to give strawman/bad arguments. I often use social media to argue with trolls and hold space for the campaign. A lot of times, there are people saying things as silly as “I don’t want to pay for other people to have sex.” Which is silly, as we have publicly funded healthcare. They are already paying for others to have sex. Also, it is ridiculous because that is not how it works. We are talking about necessary medicine used for a lot of reasons. People have a knee-jerk reaction when they see reproductive and sexual health conversations taking place. This is also a barrier to accessing contraception. 

When we are talking about prescription contraception and barriers, there are direct costs, but there are also indirect costs, stigmas, taboos, and barriers in society. Imagine someone living in a remote community. They may have to pay for transportation to a clinic, maybe multiple times to get a prescription, pick up their prescription from a pharmacy, get an IUD inserted. And similarly pay for childcare, and/or pay for time off work or miss school. These are all indirect costs that compound, and again, fall disproportionately on women and people who can get pregnant.

There is a stigma in our society around sex and reproductive health that makes those conversations even more difficult. So, I think many people have knee-jerk reactions. 

You see a lot of arguments around control. Those who want to control other people’s reproductive health. It is about the patriarchal control of other people’s reproductive autonomy. I find that abhorrent. 

You get weird arguments. This comes up a lot, and it is a terrible argument in the pro-forced birth community. They want people to experience unplanned pregnancy as a consequence or punishment for behaviour they don’t like. That is reproductive coercion. The list of terrible arguments goes on. They are about control, misogyny, and the patriarchy; they are all garbage.

Jacobsen: How many are grounded in religious community, ethics, and texts? They are explicitly mentioned. I want to make a slightly nuanced distinction or parse between a religious community that has its ethics around things that may not come from the text explicitly and those who actively cite religious texts to support those misogynistic views.

Phelps Bondaroff: It doesn’t come up as much as one would expect. In BC, even though we ran the campaign for seven years, had multiple waves of letter-print campaigns, earned hundreds of news stories, and were quite prominent, we didn’t get as many strange attacking blogs from the far-right religious community as we expected. At least not until a little bit later when the policy became closer to being implemented. 

The policy is about individual, personal reproductive autonomy. I have always found it strange that someone would want to impose their religious views on another person and do so via legislation. Some want to do this more than others. We have not seen a concerted effort in BC to oppose the policy. It doesn’t mean opposition doesn’t exist, I just don’t run in those circles. I don’t get the Campaign for Life daily email blast. For all I know, they are having a lengthy conversation about us as we speak.

A lot of the profoundly conservative arguments talking about patriarchy and misogyny and controlling people’s reproductive autonomy are sometimes grounded in faith traditions. Still, you can see people from a range of faith traditions standing up for people’s reproductive autonomy in other contexts. It is probably a deeper conversation about certain religious values in society and how these influence policy. 

I would say a lot of the taboos, and the reticence people have about discussing sex and reproductive health, probably stem from the lingering impact of religious faith traditions in our society, but that is probably a question for sociologists to dive into. 

Jacobsen: Certainly, we can make these armchair historical contingency arguments. The country was long a majoritarian Catholic and Christian country. We’re only recently coming out of that legacy. A lot of those unspoken mores are stuck in my mind.

Phelps Bondaroff: It is worth repeating. People have their religious views for whatever reason: They like wearing hats, dressing a certain way, and doing certain behaviours. They do or do not like contraception. That is on them. This is about making contraception publicly available to those who want it and need it. It is about people’s reproductive autonomy. 

I always found imposing on other people’s reproductive autonomy abhorrent. It usually comes up in comments on social media with people who haven’t thought through the consequences of what they are saying. Any time anyone brings up the issue of population growth in this conversation, for example, that is a massive red flag. We are talking about individual reproductive autonomy; whether you have concerns that the birth rate is going up or down. It is completely irrelevant to the issue. 

The worrying alternative is when these two things are put together: If someone does have concerns about population and are talking about contraception, they are probably talking about limiting people’s access to contraception to force people to have babies. It is abhorrent. It is reproductive coercion and forced birth. 

Jacobsen: At a State level.

Phelps Bondaroff: Exactly. I point out and try to ask people to think through the consequences of their arguments or beliefs. I’ll say something like: “You have to walk through the consequences of what you just said.” It is messed up to try to have the state involved in whether someone has or does not have kids. It is individual reproductive autonomy. It is a fundamental thing. The state should make this as easy for you as possible, in a judgment-free environment, with as much up-to-date and accurate information as possible, to make your own choices.

Jacobsen: Are we at the cusp of a Tommy Douglas moment with Canadian healthcare expanding from the provincial to something like universal pharmacare across the country? Are we seeing the beginnings of this in the future, at least on the reproductive front?

Phelps Bondaroff: Yes, I hope that the national pharmacare is expanded. The fact is that it started with just two medications is a start, but more needs to be done. Look, I wasn’t part of the conversations. I would cover all medications. 

I have been advocating for publicly funded pharmacare and healthcare since I was a teenager doing politics in Calgary. This has always been the dream of Tommy Douglas, the NDP, and progressives everywhere. You should have access to healthcare fully, without regard to income, socioeconomic standing, race, religion, whatever. It all should be a fundamental human right. 

It is not just about going to a doctor. It is about getting the medication you need. Getting glasses you need. Getting dental and mental healthcare you need. It is a comprehensive package. “You are a human being with dignity and deserve to be happy, healthy, and alive. We should provide you with that basic necessity.” If we can’t furnish that, we should fix our society. 

The national pharmacare program – the way it is starting, we have two medications that will dramatically change and improve people’s lives. The fact is that insulin is so expensive in this country – I can’t speak to statistics around diabetes expenses because I haven’t explored them – But it is expensive. The fact it is so expensive is abhorrent. 

The fact that some people have to spend $500 to get an IUD to avoid a pregnancy they don’t want, also is abhorrent.

I hope that when these policies filter throughout the country and the healthcare system… When we say the free prescription contraception policy will save $95 million in BC per year, those are the costs associated with unplanned pregnancies and complications around pregnancies, and those costs, when saved, stay in the healthcare system and can be used to fund other services. 

I am not the Minister of Health, so I couldn’t tell you exactly where to put that money, but it will certainly help. One challenge with these savings is that savings are always realized somewhere else in the system. We saved money here, and the policy was implemented there. But these a minor complications, who wouldn’t want to save $95 million? We could do literally anything else with that money.

Jacobsen: Building houses is a big issue for a lot of Canadians.

Phelps Bondaroff: Just by keeping the money in the healthcare system, you could spend the money on anything else. Once we get a couple of years of the national pharmacare plan, it is easy to expand and grow. 

When contraception was made free in BC, we were really happy and. One of the members of my team called me up. “I am so pissed.” I said, “Why?” She said, “Because the one contraception I use isn’t on the list.” The policy covered a wide range of pills, hormonal and copper IUDs, injections, and rings were later added, and it covered Plan B/emergency contraception. But it didn’t cover the patch. She was like, “Come on!” 

So, we have been advocating for the expansion of the policy. It is easier for the government to change the formularies and make some changes. The ring was missing from the original list (I do not recall seeing it on the initial list). Now, it is on the list. They added it. It takes a stroke of a pen, and thousands of people who use the ring in the province can access a form of contraception for free that they couldn’t before. 

With the national pharmacare system, you get contraception and diabetes medication – and then ideally, we begin to add everything – because you should never have to worry about getting access to medicine that you need to stay alive. 

Just sticking around BC, I can give you the numbers insofar as the impact of the policy. The government came out with some numbers around the program’s first 8 months. In the first eight months, 188,000 British Columbians could access contraception without paying for it. 

The numbers in front of me are the first six months. It was 166,000 contraceptive prescriptions, not necessarily people, as sometimes folks will try a couple of types to find the type that works best for them. For example, there were 113,000 pill prescriptions. 30,000 Plan Bs and 20,400 hormonal IUDs, and the numbers reduce based on usage rates; that is a lot. 

So, we know those people are not paying. We also know when the policy was first rolled out, there was a long waiting time for IUD insertion in Vancouver. We thought. That is not good. It would help if you didn’t have to wait six weeks to have an IUD inserted. This was an additional  barrier. When the financial barrier was removed, people signed up to get contraception though, and this did indicate that cost was a barrier. 

Jacobsen: You are dealing with people on platforms where you can come across people who may be trolling and may be sincere. There may be a particular social or political leaning. They may have an ideological bias. Others may be trying to piss you off. 

Phelps Bondaroff: The example I would give is Danielle Smith and the UCP. They argued against the policy in the last election, saying, “People already have coverage.” We got responses from government officials when we wrote to them over the past seven years as well, noting that “There is coverage.” 

Yes, before free contraception in BC, there was an assortment of programs. People could get some coverage at a certain clinic because a clinic had a free program with samples. Some could do so if they were very low-income – there is a stepped program, and all your medications are covered if you make less than $12,500 annually. This is good, because you cannot survive on that per year, it is ridiculous. But if you make more money, only a certain percent of your contraceptives and medications are covered. 

Danielle Smith has argued that people are covered through work, and this is a terrible argument. For one, when you create these complicated processes, it is harder for people to access medication, and there is more red tape. Two, you may have heard the slogan. “It is expensive to be poor.” Right? 

Jacobsen: Yes.

Phelps Bondaroff: If someone is trying to access social programs, they have to take time to fill out the paperwork. They may have to pay upfront, and then wait for a cheque in the mail that may take weeks or months. This is particularly not good if people are in a situation where they are low-income. 

On top of that, you’ve got younger people. Maybe some people are on their parents’ plan that covers contraception. But they have to give up privacy if they want to access it. For some people, it may be fine and their parents may be okay with them being on contraceptives. For others, their health, safety, and housing could be at risk. 

It makes more sense to have a universal program rather than relying on this assortment of programs. 

Like some programs don’t cover some forms of contraceptives because they aren’t technically medications. A copper IUD is a medical device, not a pill or medicine. There are no “medical ingredients,” it’s just copper on an IUD, and as a result, they are often classified as a medical device, so some medical health plans don’t cover it. 

A universal program just makes more sense. If you have a means test, a bureaucrat must interpret and apply it. Someone will fail the means test and fall through the cracks, and they wouldn’t otherwise get access to contraception. 

Usually, conservatives argue that there are already healthcare plans. It is an argument favouring red tape, more barriers, health complications, people giving up their privacy, and is generally not better situation. If you make prescription contraction universally free, it solves all those problems. Don’t get me wrong; there are other barriers: indirect cost, stigma and taboo, travel time, and time off work—things like that. At least, we can tackle the direct cost and work at the other roots of the patriarchy. 

So currently, AccessBC is arguing for an expansion of the policy in BC, looking at additional forms of contraception. Currently, the program doesn’t cover Ella, the patch, Lolo, Slynd, or some brand-name pills. 

Jacobsen: What are those?

Phelps Bondaroff: Lolo and Slynd are low or no dose pills… for progesterone. I will direct people to their doctors and medical sites to learn more because I am not a medical doctor or expert. But my understanding is that these types of pills can be used by people who may experience side effects from other pills with higher doses. 

Ella is a morning-after pill or contraceptive. It works for more days and for people with higher BMIs. It is Plan B but more expansive in how it works. Copper IUDs can also be used as emergency contraception as well. 

The second thing we were looking for was more training for medical professionals for IUD insertions. After the policy was implemented, there was a 5-6 week waiting period for an IUD insertion. That is too long. We want more medical professionals trained in this. 

We also want to have a conversation about pain management. It is really important that… I haven’t had this experience…. But my understanding is that a UD insertion can be painful. The government can change how it funds doctors and provides funding to support pain management in that procedure. It is doable. We must ensure the funding is available for IUD procedure pain management and support medical professionals in doing proper pain management for IUD insertion. 

I had a TikTok a few days ago about this topic and the people sharing their stories in the comments were eye-opening. You shouldn’t have to go through that sort of pain to access IUDs.

Finally, we want to make some forms of contraceptives over the counter. You may have heard of Opill in the United States. They just made one form of pill over the counter. The need to get a prescription can be important if it is your first time getting contraception. If this is the case, go to a doctor, sit down, and find out what works for you. But if you have been using the same pill for two years, taking you and your doctor’s time to fill out a prescription to get a refilled again and again, is a waste of everyone’s time and money. Making some forms of contraception over the counter is another solution; other jurisdictions have done this. 

Those are our current four asks in BC. Across the country, we are working with our sister campaigns in other provinces: AlbertaManitobaSaskatchewanOntarioNew Brunswick, and Nova Scotia! We are helping a campaign set up in Quebec

Great feminists are working on the issue out there. A lot of the work will need to be done through the national pharmacare plan, hopefully, but we need people to ensure the provinces are on board and make the policies as expansive as possible. We want to make sure the plans cover everybody with the widest range of contraceptives possible and are as simple to use as possible. It should be the BC model: You go to the pharmacy. You pick a prescription and pay nothing. 

There are people on the ground doing advocacy and this is critica with some provinces being reticent around the national pharmacare program.  Especially Alberta, where we are gearing up for a potential fight there. It’s hard to believe that we must convince the government to adopt a policy in everyone’s interest. The campaign in Alberta is called Project Empower. They are a fantastic group. They are gearing up for what hopefully won’t be a fight, but maybe.

Jacobsen: Would the conditions in Alberta and the fight go to the courts?

Phelps Bondaroff: I have no idea. It is outside of my expertise. It strikes me as so strange that any government would oppose a policy that improves health outcomes for infants and mothers, makes life more affordable and equal, and saves money. There is no reason for it. 

Suppose you look at who Danielle Smith has been appointed as her Minister of Health, and look at her record on this issue, especially over the last few months; it is worrying. We are gearing up for strong public pressure on the issue. I hope we won’t have to do it. I suspect we will. 

I want to be pushing forward forward on reproductive justice, but occasionally, we have to make holding and defence motions to protect the rights we already have won. 

I was sailing in the Gulf of Guinea when Roe v Wade was killed in the United States. It was shocking to so many people. It was the first time that we’d seen rights be rolled back in the United States. And a lot of people realized it could happen here. It could happen anywhere.

Jacobsen: It was a humanist disaster.

Phelps Bondaroff: Yes, we put together a national coalition. We wrote a reproductive justice manifest: reproductivejustice.ca. We got a whole bunch of groups together and put out our asks. What made that resonant was that people were looking for something they could do. They had justified rage at what was going on in the United States. They wanted to do something affirmative. We had momentum built around that. It is still growing. We started as a conversation at my kitchen table. Now, we are a national movement for free contraception. 

With all the rolling back of rights in the USA, what I’ve often said is we want to make Canada a beacon of hope for reproductive justice. You see, the rights are rolling back in the States and in other countries as well. We can step up and be the best. We can offer the most access to reproductive services. We can be better and make progress in Canada. It is something important for people to see. There is a lot of hopelessness and anger around it, justifiably. 

Jacobsen: Huge anger. I need to remember the name off the top. There was one writer in the US. She pointed out. Often, the anger women feel around these sensitive, personal, legal, moral, and physiological issues is the catalyst for many social changes going back at least a century and a half in the United States. The same is true for much of Canadian history. We have quiet cultural commentators and writers who greatly impact Margaret Atwood. But that is a different mode of activism. Yours is quite direct and intellectual and gathers people together. 

Phelps Bondaroff:  I just picked up this up last week at a conference. [Phelps Bondaroff holds a copy of Feminism’s Fight Challenging Politics and Policies in Canada since 1970.]

Jacobsen: There you go. It has been since 1970, probably before that, too, before there was a name for that.

Phelps Bondaroff: As you know, I wear a lot of hats. One of those is as the Research Coordinator for the BC Humanist Association. BC Humanists and Canadian Humanists, one of the founders was Morgentaler, who was instrumental in fighting for abortion rights in Canada. People need to realize just how recently that was. Right? When was the Morgentaler case? 

Jacobsen: Within the last 50 years.

Phelps Bondaroff: Our lifetime, my friend, ’88! 1988.

Jacobsen: [Laughing] Yeah. 

Phelps Bondaroff: I was exploring potty training at that time…

Jacobsen: It might have been a series of three cases, and that was the culmination case.

Phelps Bondaroff: Yes, I am looking at the Supreme Court case…. These things start early. If the decision was in ’88, the initial case would have been earlier. That is too recent, right? You see, in some countries, rights are just emerging now. So, there is more work to be done. It is critical to fight to protect our rights because they can be eroded.

Fortunately, in Canada, particularly in BC, there is a lot of widespread support for free contraception and reproductive rights. As I said, all three of the elected parties supported the policy in the last election, and with good reason. Like in Alberta, you can see other parties who might be reticent to explore the policy, struggle with it when it is introduced. 

I had a long conversation with Janice Irwin before the last election. Rachel Notley and the Alberta NDP presented free prescription contraception as part of their platform. When they did this, it gives the opposing party, in this case the UCP, the opportunity to do one of three things: 1) ignore it, 2) say, “We are going to do it,” – but this takes the policy off the table as far as an electoral issue – if both parties are doing it then it is no longer a wedge issue, 3) or they could say “we are not going to do it.” If they do the latter, all of a sudden, the policy becomes a powerful wedge issue. It does tip their hand to their core values. 

Final take: There is movement happening. We have a national movement for free contraception. It doesn’t stop there. The concept of reproductive justice is broad. It doesn’t just talk about free prescription contraception. It talks about access to childcare, access to IVF, time off work, and menstrual equity. Reproductive justice has a wide range of elements, and the fight continues.

License

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

Copyright

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

The Canadian Armed Forces: White Nationalism, Supremacists?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/05/09

There has been reportage in numerous respectable news outlets about the “active” threat of “White Nationalism” within the Canadian Armed Forces. Is this an issue? Is it a spectre, a ghost?

Global News, in November of 2022, wrote on a report from The National Security and Intelligence Review Agency. According to the same article, all three branches or elements of the Canadian Armed Forces found this to be a concern. Thus, this may be a problem across the Canadian Armed Forces, from the senior leadership, no less. Who would know better based on experience and time in service than the senior leadership?

“Organizations with access to training and weapons have long been a target for domestic extremists. In 2018, then Chief of Defence Staff Jonathan Vance said ‘clearly’ right-wing extremism is ‘here‘ in the Canadian Armed Forces,” Alex Boutilier said.

He went on to report that White Nationalists, and supremacists may use the Canadian Armed Forces as grounds upon which to enact threat-related actions elsewhere, as stated in The National Security and Intelligence Review Agency report.

In January of 2021, Fred Youngs asserted, “White nationalism is alive and well, including in the Canadian military.” Youngs reflected on the attack on the Capitol Building in the United States at the time. The American military wanted to uproot the individuals involved in those movements from the active membership of the American military.

He noted that the far-right extremist group, the Proud Boys, active in the Capitol Building attack, were, in fact, founded in Canada and then exported to the United States. At the time, the federal minister for public safety, Bill Blair, mentioned how the Government of Canada was considering whether or not to consider the Proud Boys a terrorist organization.

Youngs found these individuals, organizations, and acts in the United States “worrisome,” but the ones “who operate in the shadows” more so, e.g., those in the Canadian Armed Forces, as “an issue.” Youngs noted the individuals with these ideologies were in the Canadian Armed Forces prior to the era of former President Trump.

So we cannot, as Canadians are prone to doing, place the individual and collective responsibility vicariously on the pork of American legal and social culture. Saying, “This happened over in the States. Therefore, this inspired the actions and culture of White Nationalism and supremacism in Canada. They emboldened them.” As if the “they,” the Americans, and the “them,” separate subsect of Canadian culture, are in some manner distinct enough to sacrifice their image on the altar and leave ourselves – ahem – Scott-free, blameless.

At least 53 members, Youngs states, based on Global News obtaining an internal study of the Canadian Armed Forces, “had been involved or associated with hate groups,” some may not identify as such, as we live in the era of the rise of self-identity as paramount.

By analogy, there are the cases in the United States of the organizer of the Charlottesville far-right rally, Ryan Kessler. He argues that he is not a White nationalist but a civil rights organizer for white people. Do we accept this as we do others, or do we reject this based on external identifiers of acts and thoughts? Self-identification is not the sole criterion for identity. 

The impacts of the identification of these members by the institution of the Canadian Armed Forces will have their own effects. However, there are social deterrents to entrance into hate groups, as with disownment from family or distancing by others, interpersonally – as happened with Peter Tefft. However, that is one person; this does not necessarily mean pervasive social or institutional effects. As we see with the public opinion about the sexual assault and harassment scandal in the Canadian Armed Forces, a large hunk (about 40%, at least) of the Canadian public is skeptical about action on something as serious as sexual harassment and assault.

The report claimed the number was too small to be a threat. However, that was reported numbers. As with sexual assaults and harassment, mechanisms are a question. Were they as poorly in place for identification as they were in the cases of sexual harassment and assault within the Canadian Armed Forces in the past?

For instance, what we see is that only one person with a proper hate ideology is sufficient to murder a few innocent people; Nathaniel Veltman is one such individual who ran over and murdered four members of a Muslim family. Now, imagine this person not with a vehicle made into a weapon but with military training and a piece of equipment designed for maiming and killing human beings, e.g., a C7A2 5.56-mm Automatic Rifle, something all Canadian Armed Forces members will have training in, in Basic Military Qualification and Basic Officer Military Qualification courses in Saint-Jean Garrison in Saint-Jean-sur-Richelieu, Quebec.

Hate not only kills humans; it kills that which is humane – human – in the person who hates. CBC reporter Ryan Thorpe, after going undercover, stated, “It only takes one lone actor motivated by a hateful worldview to do significant violence.”

Youngs noted how a letter to Defence Minister Harjit Sajan by the Canadian Anti-Hate Network claimed the report seemed to understate and dismiss the issue of white supremacists in the military. Both have a point. It depends on the sensitivity of one’s dial to this form of ethnic supremacism as an issue when filtered or refracted through the Canadian Armed Forces rather than other institutions.

Youngs noted other groups such as The Base, a neo-nazi group, and the Soldiers of Odin, a far-right group, had associations with members in the Canadian Armed Forces. One former reservist, Patrik Matthews, was trained in explosives and faced, at the time, weapons charges in Delaware and Maryland. He is associated with The Base.

Whether the Proud Boys, The Base, or the Soldiers of Odin, we are left with members, at least 53, with ties to such groups in the Canadian Armed Forces. Those are only identified and known numbers in an overall understaffed base in the Regular Forces and the Reserve Forces.

Youngs described a positive move by the Canadian Armed Forces at the time, where they moved to have a formal definition of hateful conduct. This would make an association with hate groups a separate style of failure to meet professional expectations within the Canadian Armed Forces.

Youngs opined, “Coming up with a definition of what constitutes hateful conduct is a step in the right direction. However, it is also only that — a step. Organizations that track hate groups in Canada still worry that the armed forces want to hide cases of white nationalism and do not take the rise of right-wing extremism as seriously as they should. To underline their concern, they point to armed forces members with links to right-wing extremist groups who have been allowed to stay in the military.”

Lt.-Gen Wayne Eyre, Youngs reported, stated in the previous fall from the time of publication, “If you have those types of beliefs — get out. We do not want you.”

Hate ideologies can infect any institution. However, few institutions have the degree of training in how to harm and kill other human beings with proficiency than the military. Thus, the Americans have subcommittees devoted to this. In North America, this particular brand of brazen ethnic supremacism and nationalism is not an aberration.

Al Donato in CBC News argued, “White supremacists, anti-immigrant organizers, and Holocaust deniers in Canada have been actively organizing here for decades.”

When referencing hate crime researcher Dr. Barbara Perry, Donato notes how the views of hate groups in the last two decades have not changed much. Perry stated that there is a national dismissal or denial of the reality of hate-based violence within Canadian society.

Perry said, “It’s embedded in our psyche, I think, that we are the best example of the success of multiculturalism. There’s still failure or unwillingness to acknowledge our flaws, the chinks in our armour.”

Looking at hate groups of an ethnic supremacist flavour oriented around white identity between 2013 and 2015, Ryan Scrivens and Perry concluded there are at least “100 white supremacist groups across Canada.” with an increase of ¼ to ⅕ more. In addition, these groups form coalitions. 

Does this mean more than those identified are in the Canadian Armed Forces, as the canadian Armed Forces – according to them – is a cross-sect of Canadian culture at large? It seems reasonable to assume as such, and thus probable, especially when the Canadian Armed Forces claims their resources and personnel to identify hate group associations amongst members is highly limited.

Donato referenced a history of hate groups in Canada with the 1910s to 1930s and anti-black hate groups, the 1980s-1990s rise in Holocaust denialism, anti-Muslim violence, race-based xenophobia, and far-right protest movements and demonstrations where hate groups can be found agglomerating. There are counterprotests by opposition parties in Canada.

So, in that article, Donato makes some good points about the development of a consciousness of the reality in Canada of the quiet nature of hate groups in Canadian historical memory. It’s there. It is real. They persist, whether remembered or realized – or not. Some media have acknowledged that the Canadian Armed Forces are ill-equipped to deal with this issue. They work through the Canadian Armed Forces and are looking to recruit actively, as investigated by the Fifth Estate.

These are not old news items. These are in the last few years. They may feel like an eternity in the era of the Internet and near-instantaneous access to the world’s communications and information networks. Is it mainly the Regular Force or the Reserve Force, or full-time force or part-time force, respectively? Is it Officers or Non-Commissioned Members? Is it the seniors of each or the juniors? If it is left to time, then those juniors become seniors, meaning the issue becomes more severe if considered a concern (not everyone agrees). 

Members can appear on alleged white nationalist podcasts. There can be stores selling questionable items. Is it a cultural issue, a Canadian Armed Forces issue, or somewhere in the middle, an inter-relationship between the two, as their existence is established from multiple channels of analysis? One is a sociopolitical threat. The other is a national security threat.

Vice produced some commentary through Mack Lamoureux and Ben Makuch. They confirmed the American neo-Nazi group Atomwaffen Division is in the ranks of the Canadian Armed Forces. So, in the reports so far, Proud Boys, The Base, Soldiers of Odin, and Atomwaffen Division have had their members in the Canadian Armed Forces. The Southern Poverty Law Centre identifies the Atomwaffen Division as a domestic terror group. (If happening in Canada, then modestly international in that sense, as domestic relative to its source in America.)

Neo-Nazis want military training. This makes them different from a run-of-the-mill hate group isolated to online hate fora or harassment of ordinary citizens. The Canadian Armed Forces is a target for these hate groups, likely because of the skills, knowledge, and access in the Canadian Armed Forces. “White Supremacy, Hate Groups, and Racism in The Canadian Armed Forces” was the Canadian Armed Forces 2018 report. Other identified groups Canadian Armed Forces members had associations with were Hammerskins Nation (Neo-Nazi), La Meute (Quebecois nationalists), and III% (paramilitary militia). Again, those are only the identified groups with associations with Canadian Armed Forces members.

The writers for Vice argued the Canadian Armed Forces did not see this as a broader problem at the time. Based on the statement by Eyre above, this may not necessarily be true. Fewer than 0.1%, at the time, members of the Canadian Armed Forces were part of these hate groups.

The report stated, “Many white supremacist groups tend to be paramilitary in nature, conducting weapons and other training exercises. Drawing on their training and deployment experience, current and former military members find that their skills are valued by these groups. Further, they provide structure to these organizations, therefore affording them the ability to gain positions of leadership.”

Whether members of Proud Boys, The Base, Soldiers of Odin, Atomwaffen Division, Hammerskins Nation, la Meute, or III%, the stance of the Canadian Armed Forces has been against hate groups and racist organizations to their credit. In turn, these organizations and their members must function in a covert capacity. They can evade detection in this manner, and due to the understaffing of the Canadian Armed Forces; they cannot tackle this issue across all elements of the Canadian Armed Forces.

The issues stem not only from internal Canadian culture, but also from the Canadian Armed Forces. It can be exported, which becomes a real national threat to the international image of Canada based on this moral blight exposed and expanded, then exported to other countries – particularly acute in war times with Canadian Armed Forces training far-right groups in Ukraine

Hate movements unite as much as solidarity movements in some ways, while the social rewards for the former typically act as buffers against mass movements. Those seem more significant than ignorant persons who receive affected praise and a fine for rejecting proper health mandates for the health of the public and oneself with vaccines, masks, and social distancing.

What should the Canadian Armed Forces not do in these cases? One of the easiest ways to avoid engaging in other criminal actions is not to run counterintelligence probes without warrants, which seems entirely unethical and against the proclaimed standards of conduct and professional expectations. The Canadian Armed Forces did this. Individuals who violate the life and dignity of others or adhere to abhorrent ideologies are morally wrong.

Subsequently, those who commit crimes or acts without reasonable legal grounds institutionally in response are also ethically incorrect. Why does a crime to counter another set of crimes become just, whether by individuals, organizations, federal government defence institutions, or a government in general? Should we pay people who engage in criminal acts while portraying themselves as defending the country? The periodic pay increase is nice if you follow the rules and protect the rights of the public. Maybe those who violated the rights of taxpayers – fellow soldiers – by acting without reasonable legal grounds should have the taxpayer money decreased – talking about a penalty to their salary. If you want to serve, serve; if you want to violate those who foot your salary or you as their bill while violating their rights, then don’t expect a proverbial bonus or tip – seems fair to me.

There is a call by Eyre to call out racism in the ranks. At the same time, the efficacy of calling out racist and hate group activities in person will be buffered or muffled, as most of the groups tend to congregate online. So, any actions, whether in person or on a military base, can be easily avoided. Someone can use phone data for the Internet on a laptop as a hotspot rather than the WiFi or be off-base while congregating and organizing.

It was reported even in specialized types of work, such as the rangers. The 4th Canadian Ranger Brigade was found to have members vulnerable to extremism. Again, not simply full-time or Regular Force members; we see these styles of hate ideologies, as noted, in reservists, too. 

Perry, speaking to CBC News, made some astute commentaries about culture, structure, and institutional buildup. “Something is happening… I mean, it comes back to the culture. Right? What is the culture that has been built up? We’ve heard a lot of that around sexual assault. I think we need to have more of those conversations around, you know, race and ethnicity, and religion, all of those other pieces.”

To the credit of the Canadian Armed Forces, they are making efforts and public statements. It is part of a culture change, which might amount to culture shock. Do not simply believe me; we can check the references available to us.

“”I’m Not Your Typical White Soldier”: Interrogating Whiteness and Power in the Canadian Armed Forces” stated:

Of all serving members in the CAF, 89.2% are white Canadian. According to a 2019 report entitled Improving Diversity and Inclusion in the Canadian Armed Forces, 8.1% of currently serving members identify as a “visible minority,” and 2.7% identify as Aboriginal. Based on these quantitative statistics, a clear majority of the CAF identify as white Canadian. My conversations with racialized soldiers involved describing the CAF as somewhat welcoming. Others struggled to find their place. Many soldiers articulated that they were warned of racism and that it was “so white” or a “not a very diverse place” but that service “might get better over time.” The following underscores how Chester, a Chinese-Canadian in the Reserve Force, understood the CAF to be a “white space.”

The Canadian Armed Forces do, to their public affairs portrayals, represent a cross-sect of Canadian Society, which is a good thing if this is the goal. However, it is an inter-sect of Canada in the 1980s, when the country was vastly white and Christian. Whites in Canadian society are rapidly being displaced through birth rates and immigration. 

Christianity as a cultural item is being disposed of more and more. So, any demographic in the Canadian Armed Forces in which the Non-Commissioned Members and the Officers are vastly white and mostly Christian is not representative of 2024 Canadian society and is more representative of 1980s, ethnically, and 2000s, religion-wise, Canadian society. 

Ergo, they are making false claims in the advertising about the Canadian Armed Forces as representative of Canadian society, not to their credit; while, at the same time, they are making efforts to represent Canadian culture in 2024, to their credit. It is, as with many subject matter on the Canadian Armed Forces, an admixture of the good and the bad, depending on framing. 

Some political commentators disagree with these representations of the Canadian Armed Forces, e.g., Cosmin Dzsurdzsaof True North. He, in reaction to the above and other publications, writes, “Nearly every article in the latest issue of the Canadian Military Journal was devoted to critical race theory and disparaging ‘whiteness’ in the military.”

Continuing, “The recurring theme throughout the articles is the assertion that the military perpetuates various -isms and -archies, from patriarchy to ableism, all rooted in white supremacy. A search of the word ‘white’ found that it appears 190 times, painting a picture of a military institution deeply embedded in a colonial legacy that allegedly marginalizes racial minorities.”

Others, such as Brett Forester of APTN, take a view that is not necessarily fully opposing but different. “The military’s ties to racist hate groups and white supremacy are also well-known, particularly following the violent abuses of the 1993 Somalia Affair, in which racist neo-Nazi Canadian soldiers tortured and murdered Somali teenager Shidane Arone during a UN-backed humanitarian deployment,” Forester wrote.

As with the number of 53 in the ranks known so far, certainly, as with reports on sexual assault and harassment, we can claim more than this number exists to an unknown extent. To the 53, it would be wrong to stipulate the 53 as all murderous extremists who would act out violently in the name of their social and ethnic dogma or religion. 

Similarly, or inversely rather, it would be incorrect to state none, as these individuals have professional training in arms, in combat, in weaponry, etc. Hate ideologies lead to violence in sufficient numbers and fervency. Thus, regardless, we must deal with this in haste and thoroughness. 

The difference between Forester and Dzsurdzsa is the difference between the Canadian Armed Forces and the Canadian Anti-Hate Network. All would denounce racism and hate. The argument would occur over the degree of severity requisite for a response and the style of response seen in culture change within the Canadian Armed Forces. Dzsurdzsa focuses on the responses around “-isms and -archies.” Forester focuses on history. Both make sense in a particular frame, but they change the frame to fit the picture one wants of the issue.

These have real impacts across the sociopolitical spectrum and in broader Canadian culture. Because, as we see on other serious issues of sexual harassment and assault within the Canadian Armed Forces, Canadian citizens are skeptical in a significant minority about the solubility of that issue within the Canadian Armed Forces. One might imagine much the same for this issue, too. If there is dismissal, maybe there won’t be robust enough solutions implemented on it. 

Academics are working on this issue. They want to find out the reasons – or root correlations – to hate groups and extremist groups finding nexuses of cultural influence and inflection in the Canadian Armed Forces over other areas. Professor Andy Knight at the University of Alberta was awarded a Department of National Defense grant to research the degree of white supremacy in the Canadian Armed Forces.

He researches “radicalization, antisemitism, xenophobia and anti-Black sentiments” in the Canadian Armed Forces. Soldiers in the “Freedom Convoy” piqued the interest of Knight.  

Knight in 2023, said, “When you have individuals who are directly in opposition to the Canadian government, obviously it is of concern and that’s one of the reasons I thought it would be useful to take a deeper dive into why this is the case.” Individuals were linked in the Freedom Convoy to Christian Nationalism. It would be, certainly, unfair to claim the Freedom Convoy is somehow rampant with the ideology, but the Freedom Convoy did attract some of these people.

That’s an astute point. Individuals who engage in or are a part of extremist groups in a multicultural and diverse country positing an ethnic supremacist vision are fundamentally opposed to the values and principles undergirding much of national identity in Canadian society in the 21st century.

Knight expected “some pushback. It’s the kind of subject matter that hits a raw nerve, particularly in the military, right? No one wants to believe that the military has a culture and attracts that type of individual.”

Geoff McMaster, in the University of Alberta’s Folio, wrote, “[The Canadian Armed Forces] received 143 complaints in 2020 about hateful conduct and xeno-racist attitudes within their ranks and that even the National Security and Intelligence Review Agency had a limited ability to identify white supremacists in the forces” – echoing other reportage.

These are cultural issues, mind you. We are failing men and women in uniform in terms of financing them or meeting international commitments. Our 2% commitment to NATO will not be reached in any foreseeable timeline in a decade or longer, even in spite of billions in promised funding. However, these monies pay for new equipment, updates to systems, etc. 

They do not, however, necessarily deal with the cultural issues listed above, except insofar as the identification of radical hate groups within the Canadian Armed Forces is limited due to the inability to devote personnel and resources to it. That’s where recruitment, retention, and financing come into play. 

So, the larger issue of extremist ideologies creeping into the Canadian Armed Forces, as former chief of defence staff, Gen. Jonathan Vance, stated, “It is entirely possible that we are not sufficiently aware of the indicators or the insidious, corrosive effect of having extremism in our ranks. I think we’re academically aware, like technically aware. But from a practical basis, how do you know for sure?” Also, it is clear that they get through and are in the ranks of the Canadian Armed Forces.

Yet, well before Vance and Eyre, there was “a public inquiry recommended assistance for Canadian military leaders in detecting ‘signs of racism and involvement with hate groups.’” What happened? 

When public groups speak in paranoid rhetoric about the “black pill,” “great replacement,” “red pill,“ or “white genocide,” they’re speaking in internal terms. How does this rhetoric impact other Canadians in the Canadian Armed Forces and outside in civilian life? It projects a terrible moral painting to the world, something transcendentally awful. I trust work was done then, and the problem rose a quarter century later as a national security threat. I trust work is being done now. A sincere critical question, though: Is this the same pattern of not enough as before?

License

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

Copyright

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

The Canadian Armed Forces: Perils and Promises

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/05/07

Things happen by (of) themselves, in nature. 

Human beings are part of nature, so happen of themselves in such a manner, too.

It is helpful to discuss human actions, individual and collective, though, in the terms of human narratives, storymaking, to make colloquial sense of human life. A level of speaking about human beings and relevant affairs to make a sense, of sorts.

The Canadian Armed Forces has been a pillar of the protection of the Canadian State and peoples since the early 20th century. A woven tapestry into Canadian life and culture in its cosmopolitan sense, and, in other ways, not so much. 

There have been a number of troubling aspects of the Canadian Armed Forces coming out in the last few years. Some reportage troubling to the Canadian public about the Canadian Armed Forces; other aspects of journalism about the public’s seemingly conflicting expectations of themselves and the duty of service expected of Canadian Armed Forces members. 

Still yet, we have failures of provision for the individuals with Unlimited Liability who serve the country in addition to failures to reach minimum standards in NATO commitments in as simple an item as finances. 

Then, even further, the failures of many men, women, and non-binary people, in service to one another with the sexual assault and harassment crisis and/or scandal arising to public consciousness in the last decade or so. So, where can reportage start on these issues within the Canadian Armed Forces?

They can begin wherever they may, but, insofar as I can tell as an independent journalist, they begin internal with Canadian Armed Forces members impact on each other. By which I mean, the most morally consequential item for the Canadian Armed Forces by members to other members, whether in downplaying the severity of the problem, being collaborators, not reporting crimes, not supporting probable victims, not protecting the accused until a fair trial, not giving a fair and speedy trial for accusers, and a failure as an institution to make policy and culture change far earlier than now. 

There are changes ongoing in the Canadian Armed Forces. While, there are crimes committed and reported in many other countries’ militaries; we can ask a fundamental meta-ethical question, not metaethical query. “Is abuse inherent to a military system?” We do not know. In some ways, we can frame the alterations to the patterns, processes, and structures, of the Canadian Armed Forces as a cutting-edge change. 

Although, they happen only as these crimes come to light and class-action lawsuits are made, in some ways, too. This is sensitive to many Canadian who take pride in their military. Is the truth more important here, though? In some ways, honesty about the issues, conservative and liberal concerns alike, about the Canadian Armed Forces can be seen as a fulfillment and extension of the self-proclaimed values, professional expectations, and so on, of the Canadian Armed Forces – how ever uncomfortable. 

As with the damage to Hollywood fame, religious institutions, political party affiliations, and social organizations, and to journalistic enterprises, we will see the fallout from these crimes and deficits in the Canadian Armed Forces for our lifetimes. 

Cultural memory may be short, but institutional cultural memory is longer. What you will in a set of future articles is a continuance of research into another aspect of public culture, Western in this case, a glimpse into virtues and vices through facts and figures, and narratives, about the Canadian Armed Forces.

License

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

Copyright

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

Dr. Sam Vaknin: Lessons of a Life Ill-lived

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/05/04

Sam Vaknin is the author of Malignant Self-love: Narcissism Revisited as well as many other books and ebooks about topics in psychology, relationships, philosophy, economics, international affairs, and award-winning short fiction. He is former Visiting Professor of Psychology, Southern Federal University, Rostov-on-Don, Russia and on the faculty of CIAPS (Commonwealth Institute for Advanced and Professional Studies). He is a columnist in Brussels Morning, was the Editor-in-Chief of Global Politician, and served as a columnist for Central Europe Review, PopMatters, eBookWeb, and Bellaonline, and as a United Press International (UPI) Senior Business Correspondent. He was the editor of mental health and Central East Europe categories in The Open Directory and Suite101. His YouTube channels garnered 80,000,000 views and 405,000 subscribers. Visit Sam’s Web site: http://www.narcissistic-abuse.com.

Scott Douglas Jacobsen: [Ed. Title credit to Dr. Vaknin.] Sam, you are older than me. Old women and some old men were the majority of friends throughout life for me. So, you are in good company! You have more time in life, more experience given the time. What seems like the single most important thread of perspective to consider, to keep in mind, throughout life – without regard for stage of life?

Dr. Sam Vaknin: Death. Realizing and accepting that your existence here is so transient that it might well be illusory. That, in retrospect, it is all a laughable sham, a desperate attempt to imbue with self-conjured meaning that which is utterly random. It is becalming to grasp all this: an all-permeating relief.

Jacobsen: You were a prodigy. So, your experience would be abnormal growing up and onward. How did this inform early life for you?

Vaknin: A profound sense of isolation. The need to be utterly self-sufficient in order to survive. The realization that life is the sum total of losses and that personal growth is nothing but the evasion of privation, driven by panic. 

Jacobsen: You were abused as a child. For those unfortunate enough to have had this hand of cards given to them, what advice would you have for them?

Vaknin: The abuse had nothing to do with you. There is nowt you could have done. You have been victimized, but you are not a victim. Hurting others will not make you feel better about yourself.  

Jacobsen: What were the central lessons from your 20s and 30s?

Vaknin: They were all the wrong lessons: avoid any meaningful connection with others, sex included; focus on personal development to the exclusion of all else; seek riches and power. Do nothing aimless. Be fearless. 

Jacobsen: What were the central lessons from your 40s and 50s?

Vaknin: There is nothing to life but meaningful connections with others, even though I could never attain them. Personal development is self-help hype, not a strategy. Riches and power are transitory and delusional. Aimlessness is good for inspiration and innovation. Fearlessness is socially frowned upon and leads to prison.

Jacobsen: When did you notice physicality begin to decline sufficiently to become unignorable?

Vaknin: My body started to degenerate in my 40s and my mind only very recently, this past year or so. I am in cognitive decline.

Jacobsen: For most people who have a lot to a modicum of mental acuity, when do you notice mental capabilities begin to take a sharp decline or, if not a decline then, show holes in thought? 

Vaknin: Cognitive decline is an inexorable and universal process that commences as early as age 18. But it becomes noticeable in one’s 40s and is pronounced by one’s 60s. But some people have a high cognitive reserve, so their depletion is way less noticeable.

Jacobsen: How should these physical and mental timelines inform planning out one’s life and things to do in it?

Vaknin: Do your productive work early on. Postpone forming a family, travelling, and other non-cerebral activities until your late 30s, at the earliest.

Jacobsen: What do you consider the more important tips of work, jobs, careers, education, and travel throughout life?

Vaknin: Do not compromise in your career. Better be unemployed and indigent than in a job you hate. Do not rush into things: ambition is a form of social control. Do not cater to other people’s needs or expectations. Do not fear missing out: everything you truly need you already possess, what you have already witnessed is all there is to see.

Jacobsen: What do you look forward to now, in your 60s?

Vaknin: Death. I perceive it as the ultimate, interminable respite. At some point, life becomes a repetitive burden.

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

Vaknin: I much prefer your questions to my answers. Thank you.

License

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

Copyright

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

Darnell Samuels on The Six Cents Report

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/05/03

Darnell Samuels is the co-host of The Six Cents Report with Joel Nicoloff. A podcast that “uses theology and economics to analyze events that Impact Canadians.” A creative mix and an intriguing duo. Both have been interviewed. Nicoloff is first, as I met him at the Economics for Journalists conference of The Fraser Institute. Darnell was introduced through Joel. Here we talk about the report and more.

Scott Douglas Jacobsen: So, Darnell Samuels hosts The Six Cents Report.

Darnell Samuels: The way I look at things in terms of creative work is to create content. I was studying this concept called the cultural mandate in theology in the Bible. It is seen in Genesis Chapter 1, Verses 21 to 28. In it, God commands all human beings to be fruitful and multiply throughout the Earth to promote human flourishing. Digging deep into the idea of that command of the Christian experiment led me down the rabbit hole of economic theory. I am going down. I am reading Thomas Sowell. I am reading these works to help people better understand theology in a technical sense. So I can help people better. Joel, these are the conversations I have together. I am still trying to unpack these ideas. Joel loves to communicate. He loves to talk. So, why don’t we come together and do a show together? That is how The Six Cents Report started.

Jacobsen: How does the cultural mandate relate to the libertarian philosophy Joel discusses and to your building this through a podcast? 

Samuels: The cultural mandate comes in the first Great Commission to steward God’s Creation. Part of this is the individual developing the things they have. You’re looking at property rights issues and government issues. You are looking at the overlap between libertarian ideas and the individual being free. That was where the overlap was for me, seeing the theological aspect and the economic aspect. So, that’s how we see the connection between the cultural mandate and liberation thought.

Jacobsen: How do you start with the views and then have the views develop over time?

Samuels: Of course, you need an episode zero talking about how it came together and what you expect for the show. The idea is to stick to the premise: Our focus is on events that impact Canadians from a theological and economic perspective. So, as long as the content is Canadian and impacts Canadians, we can make the connection theologically and economically or analyze it through an economic and theological framework. Joel and I have a relationship. Anthony was a producer as well. It was a team. We naturally fell into our natural skill sets. Mine is creating and structuring content. That is why I am a teacher.

My brain works that way. I was going through Twitter. I will follow the major news outlets. From that, “Here’s a show idea here and here.” Anthony showed me how to structure a show and how to time stamp them. “We can talk about that and that.” That is how it started. We began pulling episodes through Twitter. Our listeners began suggesting ideas.

Regarding the show following, that took time because it is such a niche idea looking at the impact. If you look at the perspective, it took time for the audience to grow. So, whenever we did a partnership or were a guest on somebody’s podcast, that would help. Good old-fashioned having people on the show helped, too. Eventually, the word began to spread. We ended up getting a lot of followers. As I told Joel and the others, our goal is to be the #1 podcast in our niche. 

If we could be the number one podcast in our niche, we have met our goal. For me, you show me a better podcast than we do; you won’t find one. 

Jacobsen: Teaching high school kids, how does this thinking help with conversations with Joel? Did you have any influence on Joel’s way of thinking?

Samuels: The thing is, I am a teacher after the show. I am a big believer that preparation meets opportunity. That is when things happen. For me, I was already planning to be a teacher. So, what I was trying to do was prepare myself to become a teacher; that is one of the reasons I started the podcast. I wanted to be a teacher who taught civics and humanities. One that teaches, possibly, economic ideas and also theology. I am a Christian. I teach the Bible. I wanted to stick to it. That’s why I started the podcast. I am a teacher. Honestly, once we got 150 episodes in, that is when I became a teacher. 

Jacobsen: So very far in.

Samuels: Yes, the plan came to fruition because of doing The Six Cents Report with these episodes and conversations with authors, economists, producers, artists, and musicians, all in a creative context. By the time I was hired as a teacher in God’s Providence, I was teaching a class on the Bible. I was teaching a class on anthropology, psychology, and sociology. I teach civics. All of this is The Six Cents Report content. Now, as a teacher, I can pull from that work. I can use that archive in class. It was a transition for me into teaching because of The Six Cents Report.

Jacobsen: How do you find the audience? What aspects of this niche are more of a pull?

Samuels: Oh! That’s a good question. One that hits home as Canadians. Looking at some deep theological concepts like the cultural mandate or sovereignty. So, these are concepts that people don’t regularly talk about. It brings these issues to life. Of course, we get into deep economic ideas. Joel and I are not big politics guys. We try to stay away from politics and stay more on principles. An emphasis on the country, God, and economic concepts, right? Economics is the science of making choices. In a Christian context, the science of helping people. 

Jacobsen: For the economics for journalists training, the concept of tradeoffs comes through in the podcast episodes.

Samuels: For a good portion of the show, we may disagree. Even if we don’t disagree, we try to steel manning, Joel says. I say, Iron Manning. 

Jacobsen: [Laughing]. 

Samuels: It is trying to be fair, show academic integrity, and show other angles to these policies and what is happening. When we scroll through our timelines watching the news, we may think, “That looks like a great idea!” Looking below the surface or the tradeoffs, people realize, “There is more to the story than meets the eye.” 

Jacobsen: What episode do you consider the best? Also, what episode do you consider the most controversial?

Samuels: The one that I consider the best and the most controversial. The top five episodes would be the one we did on “Canada’s Racist Policies.” Number two, “What’slove got to do with it?” It was an economic paper on how marriage is business. The third is “We Rise Together.” We announced the “We Rise Together” report on why black males fail in the PEEL school system. We came to some interesting conclusions. “Gentrifiers and N.I.M.B.Y.’s.”

Jacobsen: [Laughing].

Samuels: That was an episode, basically, during Covid. Homeless people were squatting in a residential neighbourhood. The people were like, “Not in my backyard.” They were trying to get them kicked out. The fifth would be “Why Liberalism Fails.” It was pretty cool. It was about why liberalism failed. It opened my eyes to the concept of liberalism, its pros and cons, and how it is not a saviour.

Jacobsen: What economic principles play to gentrification and identity for those who don’t have much of a life to stand on, whether dignity or economics?

Samuels: [Laughing] Before I answer that question, I will answer the last question about the most controversial. There was a pastor named Ravi Zacharias who died. He was well-known. 

Jacobsen: Yes.

Samuels: He had a murky past that they uncovered. Joel and I had a guest on the show on the report to talk about a report that came out. Is he a Christian? Is he not a Christian? Is he going to Heaven? Is he going to Hell? What do we make of his legacy? Do we burn his books? That one got a lot of hits. Of course, the COVID episodes always get good traction. The idea will be, “It is not okay to kick these people out.” Yet, they don’t own the property. So, they don’t have a say, so it is the nature of the business. That was things that we were wrestling with.

Jacobsen: How about the interplay between core theological and economic concepts in content for Canadians? There were common threads throughout in terms of moral decisions equating to economic decisions, sometimes.

Samuels: That is a good question. What we see is the Scriptures talking about principles; you can look at the text. You are looking at the nuances in our culture and how things are supposed to be done. The idea is the connection Joel and I would make, often, that we want to be fair and not think, “Because we are liberal. We do it this way. Because we are conservative, we do it this way.” We used the Scripture to guide us on what is right and wrong instead of political, economic, and ideological stances without recognizing what is morally right. Scripture does have concepts that tie into economics and moral values. Sometimes, those ideas are hard to cover. We have to take it on a case-by-case basis. Take Socialism, “Share everything,” right? If we share everything, well, not everything, some things are better not shared. Because it incentivizes people to work with what they have rather than something that is simply given to somebody, they don’t take it for granted. It is not mishandled. 

Jacobsen: From a Christian perspective, for things that are valued for hours and hours of podcasting, what exemplified the value for the culture to be incentivized to act morally within Christianity’s morals and disincentives?

Samuels: The incentives we saw being a good steward of God’s Creation. It goes back to the cultural mandate. Being fruitful and multiplying, some people say the world is overpopulating. So, we need to stop having children and slow down, but Scripture before the Fall, before Sin enters Creation. God says, “Be fruitful and multiply, fill the Earth.” There, we see an example of God saying to every human being to have children. Even after the Fall, God still echoes or says the same principle in the cultural mandate in Genesis 9. God says, “Do what I said in Genesis 1; be fruitful and multiply?” That would be an example in the Scriptures. So, here is an incentive to have children, to have dominion over birds of the sky, fish of the sea, and animals on the land; when you get to ideas of climate change and so forth, I am not big on climate change alarmism. But we should still be responsible for God’s Creation. We do not want to be careless and reckless with how we deal with animals, how we deal with the sea, how we deal with the air. But we don’t want to go to the extreme of “the world is going to end if we don’t stop using electricity and don’t start using wooden forks.”

Jacobsen: [Laughing] or wooden straws.

Samuels: [Laughing] Oh, yeah! [Laughing] Yes, so this principle applies to everyone. There are principles that apply to everybody. When we look at human rights, all human beings are made in the image of God and, therefore, have inherent value. Therefore, our human rights are inalienable. They are not given to us. That was a big concept being debated during COVID-19. Overnight, people became political scientists.

Jacobsen: [Laughing].

Samuels: Overnight! What can’t we do? Is this a human right? What is a human right? We can look at the Scriptures. We are all made in the image of God. We fast forward, look at the Ten Commandments and see God say, “Don’t steal. Don’t covet your neighbour’s wife.” There are property rights inherent in there. God is saying people have property and jurisdiction. So, that was when some of the Scriptures apply to today’s lives.

Jacobsen: As an aside from the podcast, what do you find the most fulfilling aspect of teaching the Scriptures?

Samuels: The approach that I take in my teaching is getting them to read. It is not up to me whether they believe or not. Of course, I pray God will do what he will do, but I try to equip them with the ability to think for themselves. So, in my class, I say, “I need you to be aggressive in criticizing God. Don’t believe this stuff because I am telling you this. Don’t believe this stuff because it is part of what you grew up knowing. I am teaching you to think. God is a reasonable god. God is a logical god. He is a god of communication. He gave you a brain to think, ears to hear, eyes to see. As I teach you how to read, the Truth will come alive.” We have Bibles. We read it verse by verse. We ask tough questions about it. I unpack the text. Not to get too technical, I am teaching the science of hermeneutics. It is the science of interpreting literature. 

Not just the Bible but for reading in general. It is a skill we’ve been doing since we were kids. We understand the science of literature. We are unconsciously competent. We know how to interpret legal documents. When we are fined or get a ticket, the science of literature for interpreting the loophole in this [Laughing] parking bill. We introduce the I.D.’s to this concept of hermeneutics. There are two things: in context and out of context. That is when it comes alive. The students are like, “What? What do you mean in context and out of context?” We move into principles in secular texts and biblical texts. That is when the Scripture comes alive. That is when I get excited. “Oh my God, God has stated this. Now, I can follow it.” The first exercise is I get them to pick some secular texts., Their favourite song, poetry, and favourite instructional book or movie. I tell them to take it out of context of what the author intended. It is cool. You have the song’s author who says, “I wrote this song for my dead mom. I was in a bad spot. The song came to my heart. I penned these lyrics.” 

The fool will say, “This is about a party that you got smashed at.” Now, we do this to the secular texts and the biblical texts. You already know how to put secular texts in context because we put it out of context, then we put it back in. We know the meaning of the song. Because we told you what the meaning of the song was. It was about his mom. It was not about getting smashed at a party. When we get to the Scripture, they make their context clear. How dare we take it out of context and make it say something else? That gets into a psychology class, where we get to ideas of postmodern relativism and how we got to where we are today.

Jacobsen: What do the schools typify as the hardest morally to grapple with?

Samuels: Oh, ha! The hardest that God chooses. There is election and predestination. That is hard. So, a lot of Christians in general. You have the majority who claim the religion who don’t read the book, especially People of the Book. You have people who don’t read it and a minority who do read the book. “This is who God is. That is what he does.” When you read the Scriptures, it says something different than what you seem, culturally. So, the fact that God is electing and God is in control throws things off. It challenges people and scores them. But it also excites them. “Wow! There is a God on his own. He is not a God who I made up.” God is an equal-opportunity offender.

Jacobsen: [Laughing].

Samuels: He is not conservative, liberal, or progressive. He is not for equity or equality. He is not Woke. He is different. That is what draws us in. “Who is this God that isn’t politically correct?” It is a lot of fun.

Jacobsen: With Joel, what do you find him and you have the greatest rub, conflict, pushback from one another?

Samuels: That’s a good question. Our biggest pushback was that we did have an episode on gentrifiers and N.I.M.B.Y.’s, where we went back and forth a lot. I remember going back and forth on that. Generally, I think we didn’t have many instances where we would have extreme arguments or differences. You might have nuances. So, for example, he might be more libertarian than I am. I wouldn’t necessarily call myself a libertarian. That might be a part where we differ. We probably disagree on the role of government. He would mention the government is a necessary evil. I would say that the role of government was a necessary good. Out of that simple idea, sparks could fly.

Jacobsen: What sparks were the biggest?

Samuels: It might sound weird. I am less conservative than I was before. 

Jacobsen: Why is that?

Samuels: There are points. You hang around in conservative circles. You read a lot of conservative culture. Gaps and problems in conservative ideas emerge. It caused me to be more skeptical. I wouldn’t say I am liberal, either. I am more skeptical and less likely to call myself conservative or jump on the conservative bandwagon. I see some areas where it would fall short. That was helpful for me. Because now, when I teach a politics class or a civics class, I don’t have a horse in the race, which is good for the kids. They can see for themselves. None of these are perfect. The only perfect authority is Christ, King Jesus. I don’t feel pressure to side with anybody and deal with everything case-by-case. Joel, too, would probably say the same thing. We take things on a case-by-case basis. “What about this or this?” It is on a case-by-case basis. “What about a white officer who kills a black person?” That is on a case-by-case basis. I need to see the footage, read the report, and have a 3-year window for the dust to settle. I need to wait for Candace Owens to do a video.

Jacobsen: [Laughing]. When you had that difficult choice leading to the transition to teaching away from the podcast, what were the major considerations there, too? What is your recommendation to those who are looking to start up a one- or two-person podcast?

Samuels: Starting the job was a blessing; it came about and made recording more difficult. Eventually, my plan worked. I did the podcast. I got the teaching job. I am doing well at it. Now, it is phasing out the podcast. I would say that is part of the reason for the podcast. Teaching is an action-packed movie with explosions and moving cars. There are moving parts, lesson plans, and marking. There was less time. For those who want to get into podcasting, if you can do it, I would do it with a team. Find a co-host; Anthony is our guy if you can find a producer. He helped us fill in the gaps with the audio editing and so forth. Having a partner is someone who you can work with; in some episodes, Joel would have to carry the episode just because I might be knowledgeable about the content. I am tired and didn’t get a chance to prepare. If we can get an episode done, then I can have to turn on the energy. It is the same with Joel. He would probably say the same thing. 

I don’t know where this is going, but I must release this episode. We can feed off each other; my friends do it individually. They say, “Man, this is tough.” If you have a partner, it is a lot easier.

Jacobsen: Any final thoughts based on the conversation today?

Samuels: Yes, I think creativity is a gift from God. I think it is important to bring our creative ideas to life. Just as I knew I wanted to get better at teaching and had a good idea of a podcast with Joel, it came to fruition in the podcast. I got to go to Fraser Institute, I got to go to B.C., and I got to meet a lot of cool people. I don’t know if Joel mentioned it. We almost got to syndication.

Jacobsen: He did not!

Samuels: Yes! We almost got syndicated in Nova Scotia. That plan fell through because Joel and I burned out in the end. We could not stay on top of things. We were missing the work and weren’t putting the episodes together again. We couldn’t execute on delivery. My point is that these come from their Light and opportunity. As a teacher, I use this content in my class as an assignment. Even though the podcast is edited, it still has life. It can still be introduced to newer and younger audiences every semester.

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

Samuels: No problem, no problem. Thank you, Scott.

License

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

Copyright

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

Remarks on a Broadview Magazine Interview

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/05/01

Andrew Faiz in an interview in Broadview Magazine with Brian Clarke, co-author of Leaving Christianity, commented on the secular shift in Canadian society. It was another in a series of articles in much of the Western world concerning the obvious. So, it gets discussed: secularization. Why so? How so? These types of questions.

I like interviews, though, especially print-based ones. The title of the interview was “Why over a third of Canadians now claim to have no religion.” Indeed, why?

Faiz opened the interview remarking on the wonderfully fabulous fact of 13,000,000-ish Canadians identifying themselves as having no religions affiliation — what a wonderful batch of people if I might say so myself.

His first deep, long question, “What’s happening here?” That’s a good question. Clarke answered with a historical perspective of the 1970s. Young people, males particularly, had ticked “no religion.” Now, old people, all young people, tick “no religion.” Those naughty Canadian intergenerational minxes; how could they? Religion is serious business, after all.

When Clarke was younger, 20 years ago, religion was a big item in Newfoundland. Now, people are leaving and they aren’t coming back to the churches. No religion is not a temporary trend at all. It is an aspect of the deep and generalized culture too.

Faiz said, “Second- and third-generation immigrants are also moving toward No Religion. The Korean Presbyterian community, for example, built a lot of churches in the 1980s and ’90s. Now, a lot of those congregations are closing.”

“We do know there’s a generational effect here. Particularly into the third generation. They may not know the language of their group, or if they do, it’s pretty tenuous. By the time you get to the third generation, and even further, they start looking very much like the rest of the Canadian population in terms of education, social status,” Clarke responded.

Of particular concern to denominational Christians of various sects is the category, of which I do not know a lot, actually, the category of “Christian, Not Otherwise Specified”; an 8% hunk of the population and a growing portion of the population, so taking more demographic territory from the denominational Christian than from those with No Religion ticked.

Clarke said something astute on the matter. “Christian, Not Otherwise Specified is eight percent of the population now. It keeps getting bigger. A portion are evangelical Christians, and that’s how they prefer to identify. But Stuart and I managed to drill down into the 2001 survey and noticed that 90 percent of this category, in terms of demograph­ics — geography, age, urban orientation — looks very close to the demographics of No Religion. They’re on the way to disaffiliation.”

In other words, this growing category would, eventually, deflate as No Religion burgeons as they would be the transitional population into No Religion — fascinating. For rationalists, humanists, atheists, agnostics, and the like, this is great news.

Even pillars of religious identity for decades in Canada, like Roman Catholicism, they are stagnating are deflating too. Only Islam, Hinduism, and Sikhism show some growth. However, it is uncertain if this is new generations of Canadians in those households being born or simply more immigrated. It would appear all Christian populations have declined.

Faiz and Clarke remark on the lack of generational transmission of the faiths. The churches and derivative indoctrination into the faith institutions were great at the transmission of the dogmas and ideologies.

“Sunday school enrolment was just expanding like gangbusters for everyone — United Church, Presby­terians, Baptists, Lutherans — in the 1950s. Churches couldn’t keep up. Sunday school enrolment peaked in either the late 1950s or very early ’60s, depending on the denomination. And then for every denomination, with the United Church in particular, it just fell off a cliff,” Clarke said.

The decline in religious faith in general is not surprising, the loss in Christian faith isn’t either. We’re bound to a developed countries benefits and curses. One, we don’t replace ourselves in our comfort; two, we reap the benefits of a rationalistic and technologically oriented society, primarily around automation and communications technologies.

License

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

Copyright

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

Remus Cernea on Ukraine in Early 2024

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/04/29

*Further original, internal sources are at the bottom of the article.*

*The interview conducted April 6, 2024.*

Remus Cernea is a humanist philosopher and former member of the Romanian Parliament (2012-2016) with a green progressive agenda. He also served as an advisor to the Prime Minister (2012) on environmental issues. He held the position of Executive Director of the first secular humanist NGO in Romania, Solidarity for Freedom of Conscience (2003-2008). He was the founder and first President of the Romanian Humanist Association (2008-2012). Since June 2022, he has been working as a war correspondent in Ukraine for Newsweek Romania. In 2004-2005, Remus Cernea successfully halted the construction of the giant Orthodox Cathedral in a historic park in Bucharest (Carol Park). During his time as a member of parliament, he advocated for various humanist causes, such as introducing Ethics into the curriculum, stop using the public funding for the construction of giant cathedrals, ending religious indoctrination in schools, allocating more funds for scientific research, legally recognizing civil partnerships, ceasing the use of religious symbols in electoral campaigns, and repealing the “blasphemy law,” among others. He also achieved significant accomplishments, including the liberation of animals in circuses and the strengthening of laws for the protection of domestic violence victims. Here we talk about the Russo-Ukrainian war in early 2024.

Scott Douglas Jacobsen: So, welcome back, as our fourth interview with Remus Cernea, a Romanian former member of parliament and an independent war correspondent and one of the co-founders of Humanism in Romania. In our first interview, I was still working at an Olympic-level equestrian facility. [Ed. The first was in Copenhagen at the World Humanist Congress and General Assembly after giving one of the keynote speeches, so the one referenced was the second.] You were doing work in Zaporizhzhia. The (third) interview, I believe I was then in Ukraine with us during our 2-week trip. We were in Dnipro looking at one bombed residential building. Continuing from this series of interviews, I see you plan to travel again in May. We traveled from November 22 to December 6, 2023. What other trips have you taken to war zones? What updates can you give us about the general contexts of war now?

Remus Cernea: I was in Israel near Gaza in December and January. Then, I was in Ukraine again for 23 days, from February to March. It was a tough experience in Israel. I had been under three Hamas bombings and three Hamas missile attacks. Two of them are in the city of Ashkelon. One of them is in Tel Aviv. I couldn’t go inside Gaza because it is difficult for a foreign journalist to go there. Actually, it is very rare to have journalists inside Gaza coming from Israel. But I filmed the smoke of one of the explosions in Gaza. I saw the smoke. Because the smoke was very strong and very high, I filmed it in Gaza. I filmed some places that were hit by Hamas missiles, the city of Sderot, which is one kilometre away from Gaza and the city of Ashkelon, which is about 10 or 12 kilometres from Gaza. I tried to go to some kibbutzes that were hit or under the Hamas attack on October 7. But those places were military – not allowed to go there. But I spoke with a lot of people. I have seen a lot of very, very interesting things and dramatic things. It is a huge tragedy that is happening there. The Hamas attack was a huge, horrible attack. But also, unfortunately, as we see in Gaza, there is also a lot of suffering for civilians. I support the idea that Israel has to destroy Hamas because, otherwise, it is impossible to live under the permanent threat of terrorist attacks from Hamas. At the same time, of course, we see some footage and clips of what is happening in Gaza. Of course, we are very deeply touched by the tragedy that is happening there. Recently, people from the international organization World Central Kitchen were killed. I met people from World Central Kitchen in Ukraine. Every time there is a place that is hit by Russian missiles. These people are coming there and bringing food to the people in need. 

So, I know people from World Central Kitchen. I was very sad to find that some of them were those 7 or 8 people killed in Gaza. I hope that Israel will do more to prevent these kinds of tragedies. Then I have been to Ukraine. This time, I have been to Kyiv, Kharkiv, Zaporizhzhia, Kryvyi Rih, and Odesa. I witnessed Russian attacks on residential buildings with no military targets around. Unfortunately, it was a huge tragedy in Kryvyi Rih on March 12. A missile hit a residential building, and five civilians were killed, and 49 were injured. Among the dead were children; there were also ten children wounded. I have been inside the building two days later. There was still the smell. The smell… because it was a huge fire. That smell of fire and death is impossible to forget. So, it will haunt all of my life. Then I went to Odesa when there was an attack. The attack on Odesa was very cynical. Why? Because the Russians hit a place with a missile sent from Crimea. A missile from Crimea to Odesa. It takes about 2 or 3 minutes to hit the target because it is quite close, Crimea to Odesa. The Russians hit a place. There were some casualties. The Russians waited for 20 minutes and waited to hit the same place again. But what happened in those 20 minutes? The rescuers, doctors, paramedics, and firefighters came to that place to help. The second missile killed more people, the doctors, firefighters, and rescuers. As we have seen in the last weeks, the Russians are using this kind of attack. They are called ‘tap-tap’ attacks. Because it is tap 1, and 10 or 15 minutes later, it is tap 2. Usually, the second hit kills more people and wounds more people. In Odesa, there were 21 people killed. More than 70 were wounded. Most of them were because of the second hit, the second missile. So, it was a huge tragedy also there. 

Odesa is attacked more intensely and intensively. Which is the correct?

Jacobsen: Intensely or intensively would work.

Cernea: Intensively, okay, in the last months. Also, Kharkiv is another place hit by Russisns very, very often. In the last few days, they have destroyed electrical power supplies. The city is now… they have more than 90% of the electrical facilities destroyed. They destroyed the dam in Zaporizhzhia. It is obvious that the Russians are now targeting the electrical power supply. There are some voices that speak about a new offensive of the Russians, maybe in May, maybe in June. But these kinds of attacks are a kind of prelude for this offensive. I have been to the frontlines in the Kupiansk district. Kupiansk is a city near the frontlines in the Northeastern part of Ukraine. I spoke with the military there. I felt how the ground was shaking because of the shelling. There were explosions, many explosions every minute. I filmed there. I did some interviews with soldiers. I filmed how they responded with the artillery to the Russian shelling. It is a duel. It is a duel between artilleries. In this duel, drones are very important because they have drones. Ukrainians have drones. Russians have drones. They try to monotorize [sic] the enemies. When they see where the enemies are, where there are trenches or armoured vehicles or something like that, They send the coordinates to the artillery, and then they execute fire in that place. It is a constant duel between both sides with artillery. I heard while I was in the trenches; the sound of that kind of bomb used mainly by Russians, but also by Ukrainians. I also heard the Russian because it was close. Let me find the word in English in just a second. Clusterbombs!

Jacobsen: Yes.

Cernea: Clusterbombs, I recorded them and heard them. The soldiers told me the Russians have been using them intensively in recent weeks. In these cluster bombs, you can hear boom-boom-boom-boom-boom while the ordinary sound of a shell, of a Russian shell, is like boom. But when you heard boom-boom-boom-boom, many explosions, this means cluster bombs. They are very destructive, very destructive and very dangerous for the Ukrainian lines. I also spoke with the Ukrainian drone…

Jacobsen: Operator?

Cernea: The people who manipulate the drones.

Jacobsen: Yes.

Cernea: Help me out.

Jacobsen: The drone operators.

Cernea: Yes, I saw their monitors and screens. They are monitoring every movement of the Russians. When they find some Russians, they send drones to hit them. They said, “Look what we are doing, the Russians are doing the same.” So, it is a constant duel between both sides. I also asked them about munitions. They told me that they did not have enough ammunition. They have to use it carefully. The ratio is 5 to 1 or 7 to 1 in favour of the Russians. The Ukrainians try to compensate with precision. “Okay, the Russians have more, use more shells. But we try to be more precise and hit them hard in order to balance this disproportionate ratio. Russians have more shells at this time. I hope that the Americans will vote in Congress for this supporting aid of Ukraine of more than 6o million US dollars. Without it, Ukraine would have a very hard time in the next months. If the Americans finally vote for it, it will be a huge help, of huge importance, because, mainly, if the Russians will attack again on a large scale in May or June this year.

Jacobsen: What were some of the other takeaways that you had in your 23-day newer trip to Ukraine compared to some of the other trips that you have taken?

Cernea: At every corner, there is a story, as you know. At every corner of Ukraine, you can find a story. What I see now is that the morale of the Ukrainians is still high, but they’re quite frustrated; it is hard for them to understand why the Western aid is not coming as they hoped – as they need. 

Jacobsen: Has NATO made its commitments? An attack on one is an attack on all. However, they are not fully a part of it. 

Cernea: Can you repeat the first phrase?

Jacobsen: NATO is based on this premise of an attack on one is an attack on all. So, your support, obviously not a formal membership; however, there has been a commitment by a lot of the Western developed nations that have capacity to help out Ukraine. So, I can understand, certainly, why Ukrainians at present, even with a high level of morale, can retain a high level of frustration with many Western nations. 

Cernea: Yes. The Ukrainians appreciate any help. They are grateful to all of those who supported Ukraine in every way. Militarily, financially, humanitarian, and so on, but at the same time, they see themselves as defenders of Ukraine and also defenders of Europe. Almost all of the Ukrainians I spoke with say, “We fight for our country, of course, but we also fight for Europe and for the civilized world because dictators like Putin cannot stop themselves.” Putin will never say to himself, “Hey Vladimir, let’s stop this bloodshed.” No, Putin will do anything he can to conquer as much land as he can, maybe to attack other countries or, maybe, to try to do as many bad things as he can to Ukraine. But in the mind of Ukrainians, they’re not only defenders of Ukraine. They are also defenders of Europe and the Western world. This may be why the frustration is bigger. It may be why they asked some people from Western countries or leaders from Western countries who do not understand the urgency of the needs the Ukrainians have on the frontlines because there were many speeches. “Wonderful Ukraine, we will help Ukraine,” and so on. “We will do what it takes,” and so on. But we see what is happening in the US. We see that even the European Union cannot yet provide the promised quantities of ammunition. So, this is very hard to understand for them. But they still resist. They still have a high morale. They, of course, do not accept to lose the war. This idea of losing the war is unacceptable, or to capitulate or something like that. No, the Ukrainians will fight, even in harsh conditions and even if the Western aid will decrease.

Jacobsen: So, with regards to the Ukrainian situation, were there any particular narratives or stories that you acquired simply talking to ordinary people, whether people who worked in hotels, who worked in the street, soldiers, that come to mind?

Cernea: I am always amazed by Ukrainians’ will to organize cultural events. Even in these harsh times, for instance, I have been to Kharkiv for a few concerts. An opera concert and a pop rock concert are two different events; they’re organizing them in bunkers because the whole of the opera house in Kharkiv, which is one of the biggest in Europe, is unusable. They cannot use it because it is a dangerous place. There is a danger of being hit by Russians. The Russians hit some buildings near the opera house. But in the bunkers, they still have this concept. I met their beautiful artist, a wonderful artist. For instance, the director of Carmen, the opera of Bizet. It is a classic composition, a classic opera. They play in the bunkers, Carmen of Bizet. The director told me that I had spoken with him there. He told me. “Yes, I was the director for many shows in Europe, in many European countries, but I decided to come back to Kharkiv and to offer my art and my skills as a director to the Ukrainians who want to come to such kind of shows. Yes, there is a need. There is a need there, even in these harsh conditions. Ukrainians want to organize concerts. It is a danger. It is a danger because you can hear air raid alarms. Sometimes, there are even explosions in the city. People can die, of course. They can die going to a place because it is even riskier when you are outside. When you are inside the building, you have a chance to be protected somehow. But if you are outside, and there is an explosion nearby, the risk is much, much higher. So, I was amazed by the will of Ukrainians in the city of Kharkiv to try to live a normal life, such as going to concerts. 

There are some restaurants. They are still open. There is a dynamic of the city. The city is not dead. The city is full of people. There is a dynamic of events there, even these days when there are air raid alarms and missile attacks. Another thing that touched me was about the schools. The schools in Kharkiv are not in ordinary buildings to be schools. No, because many of the schools were hit by Russians, and many were destroyed; there is a risk if you bring children there; there is a risk for them to be killed by Russian missiles. They manage to have some spaces for children to go to school in the metro stations. So, in some metro stations, they have classes. The children are there. If you want, I can provide you with some photos. I don’t know if you will need some photos for the article. If you need, I can send some touching photos of children there at the metro station learning. Learning Ukrainian and English is very nice. I saw on the walls of these classes a map of the US and a map of the UK. It is not the map of Russia, but the map of the US and the map of the United Kingdom because Ukrainians consider the US and the United Kingdom to be strong supporters. So, there is a mixture of tragedy and inspiring things at every step you go in Ukraine, especially in the cities which are quite close to the frontlines. The city of Kupiansk, unfortunately, because I have been to the trenches near the city of Kupiansk. But I also spent some time in the city, an hour or two filming or taking photos. The city is almost completely destroyed. It is like you want a pot-apocalyptic movie on HBO or Netflix. 

Unfortunately, these kinds of things really happen while we speak, let’s say. In Kupiansk, you can hear explosions almost every minute. You can also hear the Russians who hit the city and the Ukrainians responding because there is also Ukrainian artillery nearby the city, not in the city, but nearby. There are many, many explosions. The frontlines are two or three kilometres away from the city.

Jacobsen: Amazing.

Cernea: Let me tell you some differences between the war in Ukraine and the war in Israel; I have become aware of some interesting differences and things that are quite the same or very, very different. For instance, in Ukraine, after you hear the air raid alarm, you have a few minutes to go to the shelter. How much time do you think you have in Israel?

Jacobsen: Zero.

Cernea: Fifteen seconds, or 30 seconds, but usually 15 seconds. 

Jacobsen: Which is equivalent to zero?

Cernea: Yes, so when I heard the air raid alarm, I almost immediately heard the explosions. 

Jacobsen: Amazing.

Cernea: And what I saw in Israel is happening in Ukraine. They put shelters in bus stations. So, there are some things. There are some small shelters for people – 10 or 12 people can go inside. If they are waiting for the bus, they are in bus stations. They built there in many places in Israel, such as small bunkers, let’s say – small shelters with strong walls. It is the same thing happening now in some places in Ukraine. I see this in Dnipro, the city of Dnipro. This is quite the same in Israel, but there are many more shelters like this in bus stations. In the city of Sderot, for instance, which is one kilometre away from Gaza, what have I seen in Israel? When I booked an apartment to stay in the city of Ashkelon, very near Gaza, they mentioned it on booking.com. They mentioned that the building is rocket-proof. 

Jacobsen: That’s an important detail. That’s very interesting. 

Cernea: Yes, so they have some walls in some buildings. All of the new buildings in Israel are rocket-proof. In the last few years, I don’t know when this started. But in recent years, I have spoken with some people there, and they told me all of the new buildings are rocket-proof. I have seen a rocket when it hit a wall of such kind of building. The building was almost untouched, almost not destroyed. So, they have some new architectural materials that make the walls of the buildings very resistant. Let me tell you this: the missiles that are used by Hamas. That was used by Hamas were not as powerful as the Russian missiles. The Russian missiles have ballistic missiles. They have big missiles. The missiles sent by Hamas to Israel were less powerful than the Russians. So, I don’t know if a ballistic Russian missile will be ineffective in hitting such a building. I don’t know what it could be. Usually, Hamas’ missiles are smaller than Russian missiles. So, there are some things that are quite the same. But there are some differences also. 

Jacobsen: When are you hoping to travel next to Ukraine? I know there are certain cities that you haven’t done enough coverage on and that you’d like to do more coverage on.

Cernea: I will go to Ukratoe in May. Whether there will be a Russian offensive or not. Even if there is no large-scale attack or offensive of the Russian military, the fights are continuous there. They are continuing there. The fights are continuously there, continuing there. The fights are permanently in Ukraine. In the East and in the South, the war is continuing there. It is quite tough, but we will see if the Russians will try to start a big offensive during this Summer. I will go to Odesa, Zaporizhzhia. 

Jacobsen: There might be an offensive just given the fact that the Russian Federation has committed ⅓ of its budget to military. So, there is a plan for development of more arms, and personnel.

Cernea: I think so. I think so. There is a big probability of a new offensive. We will see. We will see, but the best news that might come in May is if the US Congress will vote for that aid of $60 billion (US). If this sum is sent to support Ukraine, it would be amazing. If not, more people will die in Ukraine, definitely. With more civilians and more soldiers, more good people will die. More innocent children will die, and more brave soldiers, Ukrainian soldiers, will die if this aid is not provided to Ukraine as soon as possible. 

Jacobsen: Remus, are there any current wars that you have not been to that you would like to travel to and do some journalism about?

Cernea: I would like to travel to some historical wars—Greeks against Persians or something like that.

Jacobsen: [Laughing].

Cernea: Honestly, I do not want to go to these places. I do not want it to be necessary to go to such kinds of places. Unfortunately, we have to go, or people who are interested in such tragedies; we have to go, and we have to be witnesses of these dramatic events. If there were other wars, I wouldn’t want to start other wars, but there are some other risks. There are discussions about China, Taiwan, and whether this war in Israel will escalate or not. I want to live in a peaceful war. I want to live in a world in which we will cooperate between nations. There will be cooperation between nations, not war, not ideologies that make people do very, very terrible things and kill a lot of innocent. But as long as these wars are happening, I will try to be one of the witnesses who will show what is happening there. 

Jacobsen: Remus, thank you very much again for your time. 

Cernea: Thank you.

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

Humanist

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

Personal

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

Romanian

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

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

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

Ukrainian

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

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

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

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

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

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

License

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

Copyright

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

A Smear-Faced Canary Called Nova Scotia

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/04/27

We are witnessing a changing religious landscape. I came across a minor news item about Nova Scotia. It was by Vernon Ramesar on CBC News.

It covered several stories on the growth of religion in some sense in North America. There is an old tale about the Freemasons and others working for religious pluralism to grow tolerance and diversity in the religious landscape to prevent massive conflicts, while minor conflicts inflict less damage.

There may be some wisdom in that. A tolerant and amicable society built on a plurality of superstition is better than one built on one with political and economic clout. Islam, as a self-identified faith, has grown by two times in 10 years. It is not as fast, but the same is true for Sikhs and Hindus in the country.    

Emad Aziz of the Islamic Association of Nova Scotia said, “We have to be very creative in how to make best use of the space we have today, but also think [about how to] provide for the needs of the attendees that are coming.”

It can create difficulties in sustainability and maintainability of such a community because of the growth and the increase in needs. Adaptation for any religious community is difficult. They opened the Pictou County Masjid in 2019 out of a deconsecrated Catholic church. 

Churches are dying in Canadian society in general due to losing thousands and thousands of believers every year and thousands and thousands of worshippers, too. In this landscape, we are witnessing a loss of donations to maintain churches. Some fall away, and others are replaced by growing religious institutions. 

This is to say that religion, too, is subject to an aspect of economic law of its own. Lower birth rates, lower immigration, fewer believers, fewer serious worshippers, fewer well-to-do benefactors, and off to the world of remembrance they go. 

Associate Professor Christopher Helland of Dalhousie University claims religion helps anchor people in terms of an identity and a sense of self, an orientation to navigate a new environment and world. 

As a person without a serious ideological commitment, except to perennial tendencies in human societies grounded in much of what seems like facets of human psychology in more humane and intelligent times, mutual comprehension seems relevant. Humanism is one such lens to see the world. A view to humaneness and people’s superstitions and non-rational instincts as a point of compassion, not veracity or empirical firmament. 

Respect for religion does not play a role here. Respect for individuals who adhere to religious orthodoxies is present, particularly among intellectuals of the craft – because there is a formality of thought and a training associated with the reasoning and a particular orthodox ratiocination worth remarking on and taking note of everywhere. You have to look, though. 

Helland opines, “It’s not just about believing in the tradition… It’s also about what resources those institutions provide for the newcomers and how they help them integrate into society.”

I suspect a sense of community may come from an online presence. It can come through community conversations and services. The online resources are cheaper and have been used widely by cults, small faiths, and larger religious communities, to get their messaging out to believers and beyond. 

People not only come for the unification of beliefs and ethics. They come for friends, contacts, and guidance in a new place, even food, and they feel a sense of purpose in a variety of volunteerism. 

Faith, particularly Christianity, in Canada can look upon immigration as a benefit, as these communities are preventing the overt collapse of whole swathes of faith communities in Canada. A buffer to a seemingly inexorable loss in times of comfort, as the last half-century in Canadian society. The West is soft, so religion can be covered by both government and provisions of the economy at individual expense – where individual incomes are far higher than prior families in the decades past.

Minister Beth Hayward of Fort Massey United Church remarked on the difficulty in bridging younger immigration experiences and older Euro-Canadian Christian experiences. Yet, these branches of believers must make the bridge for the communities to survive. And many are, as Ramesar presents. But… for how long?

License

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

Copyright

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

Pith 886: A context for a perfect Saviour

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/05/12

A context for a perfect Saviour: is, in a manner of speech, a frame, wish, for a self-identity as a perfect slave.

See “Relation, 1-way.

License

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

Copyright

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

Pith 885: “O! Wretched mortals, open your eyes!’”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

“O! Wretched mortals, open your eyes!’”: “O wad some Power the giftie gie us, To see oursels as ithers see us!”; & see a Vinci Burns me.

See “Timeliness cross-sect.”

License

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

Copyright

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

Pith 884: Chansonnier du Roi

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Chansonnier du Roi: Tell a tap-tap Royal Dance, stamp it out in rhythm; Estampies, the Hesperion experience.

See “Traversen timenow.”

License

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

Copyright

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

Pith 883: Sensitive sensibilities

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Sensitive sensibilities: The sensitive, the sensible, and the reasonable, are, in some sense — synonyms, reflecting balanced conscience.

See “Symmetry.”

License

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

Copyright

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

Pith 882: Interviewees

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Interviewees: The sensibility amongst those taking a snapshot of their views; some think the journalist stays the same.

See “Me-oh-my.”

License

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

Copyright

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

Pith 881: ATL

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

ATL: How do you produce both OutKast and Ludacris as well as Dr. Martin Luther King?

See “1992–1998.”

License

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

Copyright

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

Pith 880: One true

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

One true: tree for five sixes, seven ate nein; ten, including that, reasons numbers are a bore; give me the greys!

See “Maybes.”

License

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

Copyright

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

Pith 879: The It

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

The It: Gould had it; Savall has it; Da Vinci had it; Pryor had it; Hypatia had it; so, what is it?

See “.”

License

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

Copyright

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

Pith 878: They have it

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

They have it: Do you sense it? The sight, the look, from the sound and the word. The eternal it, is there. What is it?

See “Not many.”

License

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

Copyright

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

Pith 877: Canwood

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2025/05/05

Canwood: Wemyre hours floating, riverdowned logs; not that we all can do it, but that we would, is the danger.

See “Possible, intent.”

License

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

Copyright

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

Pith 876: I am very stupid

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

I am very stupid: And ‘unspeakable world,’ words leave me senseless, a Weltanschauung apart of the world by only a part being.

See “Life.”

License

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

Copyright

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

Why is war on the decline?

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 3

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 31

Formal Sub-Theme: None

Individual Publication Date: May 8, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 388

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Alexander the Great, Armenia/Azerbaijan conflict, Christian Crusaders, Counter-Reformation, Daylight Atheism, Enlightenment Now, Freedom From Religion Foundation, Macedonia, Mongols, Napoleon, Roman Empire, Russia/Ukraine conflict, secular humanism, Steven Pinker, The Better Angels of Our Nature, World War II.

Why is war on the decline?

For millennia, it was considered normal for strong tribes to conquer, pillage and subjugate weaker ones.

After Macedonia annexed Ancient Greece, Alexander the Great launched a conquest machine that dominated much of the known world. Soon afterward, the Roman Empire spread via military force as far as the British Isles. After Islam developed, holy warriors spread the faith across much of Asia and North Africa. Then the Mongols pillaged a huge swath of territory.

War became more religious when Christian Crusaders attacked Muslims in the Holy Land — and scores of Catholic-Protestant wars erupted in the Counter-Reformation.

Wars of invasion also formed historical patterns. Napoleon waged armed conquest as far as Moscow, killing untold numbers for no real gain. Hitler did likewise, with the same result.

But now, strangely — wonderfully — warfare, especially wars between countries, has almost vanished from the world. Nations rarely attack each other (with the Russia/Ukraine and the Armenia/Azerbaijan conflicts anomalies) even if pockets of civil war remain on this planet.

The end of warfare is a long-sought goal of secular humanism, the progressive struggle to improve life for all people without resort to supernatural religion. What changed in civilization? Why was war once common (and horrible), but now comparatively infrequent? What brought about this magnificent improvement?

In his landmark book, The Better Angels of Our Nature, Professor Steven Pinker shows how violence of all sorts dropped incredibly — from a global war death rate of 300 per year per 100,000 during World War II to less than one in the 21st century. Human values are finally modifying. Pinker, the honorary president of the Freedom From Religion Foundation, has followed up that documentation with his notable book, Enlightenment Now: The Case for  Reason, Science, Humanism and Progress

I wonder: Does the rapid erasure of war have any connection to the rapid erasure of religion? Does the relentless advance of human logic factor into these profound changes? Numerous people around the world have lost belief in magical gods, devils, heavens, hells, miracles, prophecies and the like. Are such people less inclined to plunge into murderous war?

Correlation isn’t causation. When two trends happen together, it doesn’t necessarily mean that one caused the other. All we can say is that two gigantic phenomena are occurring: War is dying and religion is dying. Hallelujah on both counts.

This article is adapted from a piece that originally appeared at Daylight Atheism on March 22, 2021.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Why is war on the decline?. May 2024; 12(3). http://www.in-sightpublishing.com/Haught-decline

American Psychological Association (APA 7th Edition): Haught, J. (2024, May 8). Why is war on the decline?. In-Sight Publishing. 12(3).

Brazilian National Standards (ABNT): HAUGHT, S. Why is war on the decline?. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 3, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Why is war on the decline?.In-Sight: Independent Interview-Based Journal 12, no. 3 (Summer). http://www.in-sightpublishing.com/Haught-decline.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Why is war on the decline?.In-Sight: Independent Interview-Based Journal 12, no. 3 (May 2024).http://www.in-sightpublishing.com/Haught-decline.

Harvard: Haught, J. (2024) ‘Why is war on the decline?’, In-Sight: Independent Interview-Based Journal, 12(3). <http://www.in-sightpublishing.com/Haught-decline>.

Harvard (Australian): Haught, J 2024, ‘Why is war on the decline?’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 3, <http://www.in-sightpublishing.com/Haught-decline>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Why is war on the decline?.” In-Sight: Independent Interview-Based Journal, vo.12, no. 3, 2024, http://www.in-sightpublishing.com/Haught-decline.

Vancouver/ICMJE: James H. Why is war on the decline? [Internet]. 2024 May; 12(3). Available from: http://www.in-sightpublishing.com/Haught-decline.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Einstein was a brilliant skeptic

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 3

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 31

Formal Sub-Theme: None

Individual Publication Date: May 8, 2024

Issue Publication Date: September 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 696

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Albert Einstein, anti-war campaigns, Avogadro’s number, Bern, Bose-Einstein condensate, Brownian motion, cosmology, E=MC2, Einstein rings, general relativity, gravitational lens, Michelson-Morley experiment, Nobel Prize, photoelectric effect, quantum theory, special relativity, skepticism, The New York Times.

Einstein was a brilliant skeptic

Everyone, everywhere knows of Albert Einstein, whose birth anniversary we celebrated a few days ago, as a worldwide symbol of scientific genius. What is less known is his skepticism.

Einstein sometimes used the word “God” to mean the amazing laws of the universe, but he was a functional atheist. For example, he wrote in The New York Times in 1930: “I cannot imagine a god who rewards and punishes the objects of his creation, whose purposes are modeled after our own — a god, in short, who is but a reflection of human frailty. Neither can I believe that the individual survives the death of his body, although feeble souls harbor such thoughts through fear and ridiculous egotism.”

Even his work — the range and the brilliance — is ironically little understood. Of course, a lot of people remember that his famed 1905 equation E=MC2 — showing that a small amount of matter can be transformed into a stupendous amount of energy — paved the way for nuclear power and bombs. But otherwise, even well-educated folks often are vague about all that Einstein did to become the planet’s most famous scientist. I’ve read a simplified book, Essential Einstein, and distilled this thumbnail sketch:

Between 1902 and 1909, while living in Bern, Switzerland, Einstein published 32 scientific papers. In 1905, his “miracle year,” he stunned the world with four revolutions plus another work:
— Photoelectric effect: He confirmed quantum theory by showing that light is quantized, traveling in individual energy packets, photons, that cause electrons to pop randomly from metal. For this, he got the 1921 Nobel Prize in physics.
— Special Relativity: After the 1887 Michelson-Morley experiment showed that the speed of light is absolutely constant, Einstein deduced that everything else must vary as speed increases: Time slows, mass increases, dimensions shorten in the direction of movement. This has deep philosophical implications because it shows that reality isn’t as fixed and tangible as we think it is. Many modern tests have confirmed the weird changes.
— Interchangeability of matter and energy, as demonstrated by his renowned equation E=MC2.
— Brownian motion: Einstein confirmed the theory of atoms by showing that gases and liquids consist of vast numbers of hypersmall invisible particles darting and ricocheting.
— Dimensions of molecules: His doctoral dissertation showed how to calculate the size of molecules and Avogadro’s number, the tally of molecules in a quantity of gas called a mole.

In subsequent years, he engaged in a cavalcade of similarly groundbreaking research:

1906 — A paper on heat radiation.
1907 — The Equivalence Principle, in which Einstein showed that gravity and acceleration are indistinguishable in effects they produce.
1910 — A paper on opalescence, the scattering of blue in the daytime sky.
1911 — His famous theory that gravity bends light waves, which was confirmed during a 1919 eclipse when astronomers saw that stars behind the masked sun’s position appeared slightly out of place.
1915 — General Relativity, showing that gravity from matter warps space around it.
1917 — Einstein mostly started the field of cosmology by applying General Relativity to the entire universe. This work contained predictions of black holes and the expanding universe.
1925 — Bose-Einstein condensate: He joined Indian physicist Satyendra Bose in hypothesizing a fifth state of matter (after solid, liquid, gas and plasma). If matter is cooled to near absolute zero, they predicted, quantum effects will take over, giving it weird behavior such as climbing out of its container. This was achieved in 1995 by three U.S. physicists who won the 2001 Nobel Prize for it.
1936 — Gravitational lens: Einstein predicted that gravity from whole galaxies or clusters of galaxies would bend passing light so much that distant stars could appear in several places simultaneously. Now such “Einstein rings” and “Einstein crosses” are found in the sky.

Despite his astounding intellect, Einstein had gentle humility and the ability to laugh at himself. The shaggy genius — who wore proper suits when young but progressed to wild hair and sweatshirts — is also known for his humanitarian pursuits such as his anti-war campaigns and attempts to establish a world government.

He was a marvel, perhaps history’s greatest example of profound capability within the human mind. And he was a skeptic on top of that.

This article is adapted from a piece that originally appeared in the Charleston Gazette-Mail on July 6, 2008.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Einstein was a brilliant skeptic. May 2024; 12(3). http://www.in-sightpublishing.com/Haught-einstein

American Psychological Association (APA 7th Edition): Haught, J. (2024, May 8). Einstein was a brilliant skeptic. In-Sight Publishing. 12(3).

Brazilian National Standards (ABNT): HAUGHT, S. Einstein was a brilliant skeptic. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 3, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Einstein was a brilliant skeptic.In-Sight: Independent Interview-Based Journal 12, no. 3 (Summer). http://www.in-sightpublishing.com/Haught-einstein.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Einstein was a brilliant skeptic.In-Sight: Independent Interview-Based Journal 12, no. 3 (May 2024).http://www.in-sightpublishing.com/Haught-einstein.

Harvard: Haught, J. (2024) ‘Einstein was a brilliant skeptic’, In-Sight: Independent Interview-Based Journal, 12(3). <http://www.in-sightpublishing.com/Haught-einstein>.

Harvard (Australian): Haught, J 2024, ‘Einstein was a brilliant skeptic’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 3, <http://www.in-sightpublishing.com/Haught-einstein>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Einstein was a brilliant skeptic.” In-Sight: Independent Interview-Based Journal, vo.12, no. 3, 2024, http://www.in-sightpublishing.com/Haught-einstein.

Vancouver/ICMJE: James H. Einstein was a brilliant skeptic [Internet]. 2024 May; 12(3). Available from: http://www.in-sightpublishing.com/Haught-einstein.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Children deserve protection too: BCHA brief on Bill C-273

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://www.bchumanist.ca/children_deserve_protection_too_bcha_brief_on_bill_c_273

Publication Date: April 29, 2024

Organization: British Columbia Humanist Association

Organization Description: The British Columbia Humanist Association has been providing a community and voice for Humanists, atheists, agnostics, and the non-religious of Metro Vancouver and British Columbia since 1982. We support the growth of Humanist communities across BC, provide Humanist ceremonies, and campaign for progressive and secular values.

Children deserve protection too: BCHA brief on Bill C-273

The BC Humanist Association today urged a House of Commons committee to see the speedy passage of Bill C-273, which would repeal a section of the Criminal Code that permits the corporal punishment of children.

The Standing Committee on Justice and Human Rights is considering the bill, which would implement the sixth call to action of the Truth and Reconciliation Commission’s report. Many experts in child development and child’s rights organizations have already testified to the committee about the irreparable harm that can be caused by corporal punishment or “spanking.”

In its brief, the BCHA argues that the primary excuse for permitting corporal punishment against children is religious. They point out that the one brief strongly opposing the bill comes from a religious organization that claims on its website that “The authority within the family is derived not from the government but from God who created and instituted the family.” Notably, the Supreme Court of Canada has ruled a law with no secular purpose cannot be constitutional.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

BCHA set to sue Vancouver over inaugural prayer

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://www.bchumanist.ca/bcha_set_to_sue_vancouver_over_inaugural_prayer

Publication Date: April 24, 2024

Organization: British Columbia Humanist Association

Organization Description: The British Columbia Humanist Association has been providing a community and voice for Humanists, atheists, agnostics, and the non-religious of Metro Vancouver and British Columbia since 1982. We support the growth of Humanist communities across BC, provide Humanist ceremonies, and campaign for progressive and secular values.

BCHA set to sue Vancouver over inaugural prayer

Yesterday, lawyers for the BC Humanist Association (BCHA) asked the City of Vancouver for a public commitment to respect the constitutional duty of religious neutrality. The City was warned that the BCHA is preparing to commence legal proceedings.

Last fall, the BCHA identified the City of Vancouver as one of seven municipalities that included a prayer or religious content in their 2022 inaugural council meetings. Vancouver’s ceremony included five religious representatives who delivered a 13-minute collective prayer. The BCHA wrote to the City in November asking for a commitment to end the practice. In response, we were told that staff “will address this matter with the Mayor-elect” in the future but that the contents of the inaugural ceremony were ultimately up to the next incoming mayor.

Ian Bushfield, Executive Director, BCHA:

The precedent is clear: Local government must be inclusive of everyone. Sponsoring one religion or religion in general above non-religion creates a hierarchy of beliefs in the City. It says that some people are more welcome than others in the community.

Dr Teale Phelps Bondaroff, Research Coordinator, BCHA:

The Supreme Court of Canada has been very clear, municipalities cannot include prayer in meetings. This ruling applies to the City of Vancouver, as much as every other municipality across the country, and it applies whether it is one, two, or five prayers. By including prayers in their 2022 inaugural meeting, Vancouver sent a clear message that elevated some religions over others, and religion over non-religion.

Earlier this month, the BCHA announced it was also preparing to take the City of Parksville to court over prayers in its 2022 inaugural council meeting.

Vancouver City Council replaced the prayers said at regular council meetings with ‘welcoming remarks’ in 2012. The most recent inaugural meeting to include a prayer in Vancouver was in 2005 when Sam Sullivan was sworn in as mayor.

In 2015, the Supreme Court of Canada found that prayers at municipal council meetings were unconstitutional as they violated the state’s duty of religious neutrality. Since 2020, the BCHA has been auditing compliance with the decision among municipalities in BC and across the country.

Video release

https://cdn.embedly.com/widgets/media.html?src=https%3A%2F%2Fwww.youtube.com%2Fembed%2FgMHO2oydLMs%3Fwmode%3Dtransparent&wmode=transparent&display_name=YouTube&url=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DgMHO2oydLMs&key=e23856ccc1f011e0b5e44040d3dc5c07&type=text%2Fhtml&schema=google

Watch the prayer

https://cdn.embedly.com/widgets/media.html?src=https%3A%2F%2Fwww.youtube.com%2Fembed%2FILtmCP1TTBY%3Fwmode%3Dtransparent%26feature%3Doembed&wmode=transparent&display_name=YouTube&url=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DILtmCP1TTBY&image=https%3A%2F%2Fi.ytimg.com%2Fvi%2FILtmCP1TTBY%2Fhqdefault.jpg&key=e23856ccc1f011e0b5e44040d3dc5c07&type=text%2Fhtml&schema=youtube

READ THE LETTER

The BCHA is being represented by Joel V. Payne, Allen/McMillan Litigation Counsel.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Pith 875: Or ever unstill

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Or ever unstill: The sendiment, the trifle, line of dots, so the dots in a line; unsettled souls, ever stoked and stilled.

See “Sightes.”

License

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

Copyright

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

Pith 874: Paradoxiform Contingencies

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Paradoxiform Contingencies: Both, you have a history & the history has you; that’s not history, though.

See “Linguistic Delimitations.”

License

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

Copyright

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

Pith 873: Satternize Me

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Satternize Me: Satyrize mieldsfine, fourever count three zerozone; Titans’ fell Eros fall as sun to sheening Son, and two.

See “Gaseous.”

License

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

Copyright

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

Pith 872: And the snows come rollin’ through, dear

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

And the snows come rollin’ through, dear: & the sitting siltriller, stains the world in fractal eternal; my, oh I, oh why. 

See “Signify.”

License

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

Copyright

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

Pith 871: Awareness is the breach

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Awareness is the breach: Emerges, and recedes; projects a future on a repository; but based on real principles, so you remember the future.

See “Distinctions minimized again.”

License

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

Copyright

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

Pith 870: Cuts, it’s all cuts and contradictions

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Cuts, it’s all cuts and contradictions: and therefore the truths of the Truth; what is making the cuts in the interface, though?

See “You.”

License

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

Copyright

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

Pith 869: “Not fair, not just!”, cried the birdie, then

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

“Not fair, not just!”, cried the birdie, then: tumbleweeds rolled, new ones rose & old dew slowed; & echoes, then.

See “Silence, still.”

License

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

Copyright

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

Pith 868: Back in front

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

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

Back in front: And the future is in the past when known; and past the future, we go; so, future is past before arriving.

See “Expected.”

License

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

Copyright

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

Parliamentary report reflects calls to protect human rights in CSJ program

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://www.bchumanist.ca/parliamentary_committee_report_reflects_calls_to_strengthen_canada_summer_jobs_attestation_requirements

Publication Date: April 17, 2024

Organization: British Columbia Humanist Association

Organization Description: The British Columbia Humanist Association has been providing a community and voice for Humanists, atheists, agnostics, and the non-religious of Metro Vancouver and British Columbia since 1982. We support the growth of Humanist communities across BC, provide Humanist ceremonies, and campaign for progressive and secular values.

Parliamentary report reflects calls to protect human rights in CSJ program

A House of Commons committee studying the Canada Summer Jobs (CSJ) program positively quoted submissions from the BC Humanist Association (BCHA) and Abortion Rights Coalition of Canada (ARCC) on the importance of human rights protections.

The Standing Committee on Human Resources, Skills and Social Development and the Status of Persons with Disabilities tabled its report on the Canada Summer Jobs Program in the House of Commons last week. The committee considered 27 briefs and heard from 27 witnesses last fall. The CSJ program funds organizations to hire youths aged 15-30. The BCHA received CSJ funding in 2019, 2020 and 2022.

In the past, the program funded job placements at anti-abortion activist organizations. In late 2017, the government started requiring all applicants to confirm that their core mandate and proposed job respected the Charter of Rights and Freedoms and other rights, including access to abortion. The Federal Court deemed the attestation reasonable when it was challenged by Toronto Right to Life (an appeal was dismissed as moot). Nevertheless, the requirement was limited in 2019 to disqualify only those positions that actively worked to limit human rights.

The Committee wrote:

Three briefs recommended that the government either maintain or strengthen requirements precluding groups that “undermine” or “work to oppose human rights” from receiving funding. For example, one brief [from the BCHA] asserted that the CSJ program should “exclude organizations that discriminate in their programming or hiring practices based on any of the prohibited grounds in the Canadian Human Rights Act, such as race, national or ethnic origin, religion, sex, sexual orientation, gender identity or expression, marital status, family status or disability.” Currently, applicants must attest that the activities associated with the job will not “in any way infringe, undermine, weaken, or restrict the exercise of human rights legally protected in Canada.”

By contrast, the Committee said briefs, “particularly from faith-based organizations,” expressed concerns about the program’s screening process. The committee ultimately did not recommend any changes to the attestation requirement. In their dissenting report, Conservative committee members argued the voices of religious groups opposed to the attestation were excluded from the majority report.

Additionally, the Committee quoted our concerns about the length of CSJ contracts:

The British Columbia Humanist Association noted that the length of its CSJ contracts “severely limited” its ability to train new staff members.

The Committee supported our complaint, recommending the department responsible for the program “explore ways to introduce more flexibility” for applicants, including “increasing the average number of weeks subsidized per opportunity.”

READ THE COMMITTEE REPORT

Read the BCHA’s fall 2023 submission

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Secularists applaud Wab Kinew’s pledge to reform Manitoba legislature prayer

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://www.bchumanist.ca/secularists_applaud_wab_kinew_s_pledge_to_reform_manitoba_legislature_prayer

Publication Date: April 15, 2024

Organization: British Columbia Humanist Association

Organization Description: The British Columbia Humanist Association has been providing a community and voice for Humanists, atheists, agnostics, and the non-religious of Metro Vancouver and British Columbia since 1982. We support the growth of Humanist communities across BC, provide Humanist ceremonies, and campaign for progressive and secular values.

Secularists applaud Wab Kinew’s pledge to reform Manitoba legislature prayer

The BC Humanist Association applauds Manitoba Premier Wab Kinew’s recent proposal to update the provincial legislature’s opening prayers.

At a Multi-Faith Leadership Breakfast on Thursday, Kinew told attendees that he would be seeking to update the prayer that is read by the Speaker at the start of each day’s legislature sitting.

I’m asking faith leaders and people who grapple with the questions of secularism and what does it mean to be a Manitoban today to look at this opening prayer and say, ‘Is there a way that we could spend this minute that more accurately reflects who we are as Manitobans today?’

Is there a way that we could preserve the space for those who believe in God, and people such as myself who prayer every day, but also to be more inclusive – inclusive of different faith traditions, but also inclusive of people who pride secularism in our society, people who many define themselves as atheists or non-believers?

The BCHA released the third edition of Legislative Prayer Across Canada in late 2023 to reflect the introduction of Indigenous land acknowledgements in Manitoba’s Legislative Assembly. In 2022, the BCHA identified seven municipalities in Manitoba, including the City of Winnipeg, that opened their inaugural or regular council meetings with a prayer.

Ian Bushfield, Executive Director:

We’re delighted that Premier Kinew is eager to reform this outdated and exclusionary practice. Even more importantly, he’s recognized the necessity that any change be inclusive of atheists and non-believers. We look forward to continuing the conversation that he’s begun.

Newfoundland and Labrador’s legislature has never opened with a prayer and both Quebec and Nova Scotia’s legislatures now open with a moment of silent reflection.

The current Manitoba legislature prayer reads:

O Eternal and Almighty God, from whom all power and wisdom come, we are assembled here before Thee to frame such laws as may tend to the welfare and prosperity of our province.

Grant O merciful God we pray Thee, that we may desire only that which is in accordance with Thy will, that we may seek it with wisdom and know it with certainty and accomplish it perfectly.

For the glory and honour of Thy name and for the welfare of all our people. Amen.

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Listen to BCHA Executive Director Ian Bushfield on CBC Radio One Winnipeg

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Launching legal action against the City of Parksville’s council prayer

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://www.bchumanist.ca/launching_legal_action_against_the_city_of_parksville_s_council_prayer

Publication Date: April 12, 2024

Organization: British Columbia Humanist Association

Organization Description: The British Columbia Humanist Association has been providing a community and voice for Humanists, atheists, agnostics, and the non-religious of Metro Vancouver and British Columbia since 1982. We support the growth of Humanist communities across BC, provide Humanist ceremonies, and campaign for progressive and secular values.

Launching legal action against the City of Parksville’s council prayer

In a letter sent yesterday, counsel for the BC Humanist Association (BCHA) advised the City of Parksville that the BCHA will be commencing legal proceedings against the City for its breach of the duty of religious neutrality.

Following the 2022 local elections, Parksville’s inaugural council meeting included “blessings” from Andrew Gulevich of the Parksville Fellowship Baptist Church. Gulevich’s prayer was explicitly Christian, asking attendees “to pray with me, to our God” and concluding with “I pray all these things in the mighty name of Jesus, amen.” Parksville’s 2018 inaugural council meeting also began with a prayer from a pastor from the same church.

Ian Bushfield, Executive Director, BC Humanist Association:

We wrote to Parksville before releasing our 2020 report on prayers in municipal governments. We wrote to them again following the 2022 elections. When their inaugural council meeting agenda was released, we publicly called for them to observe the law. And we wrote to them twice at the end of last year asking for confirmation that they would end the practice. So far, we’ve received no formal response. Today, we’re following through to ensure Parksville observes its constitutional duty.

In 2015, the Supreme Court of Canada found that prayers at municipal council meetings were unconstitutional as they violated the state’s duty of religious neutrality. Since 2020, the BCHA has been auditing compliance with the decision among municipalities in BC and across the country.

READ THE LETTER

Watch the prayer:

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The BCHA is being represented by Joel V. Payne, Allen/McMillan Litigation Counsel.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Embrace the Electric Monk Initiative

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://www.bchumanist.ca/embrace_the_electric_monk_initiative

Publication Date: April 1, 2024

Organization: British Columbia Humanist Association

Organization Description: The British Columbia Humanist Association has been providing a community and voice for Humanists, atheists, agnostics, and the non-religious of Metro Vancouver and British Columbia since 1982. We support the growth of Humanist communities across BC, provide Humanist ceremonies, and campaign for progressive and secular values.

Embrace the Electric Monk Initiative

In a bold move that defies the ordinary and flirts with the absurd, the BC Humanist Association (BCHA) has issued an impassioned plea to the provincial government: “Let the Electric Monk do the praying!”

The Electric Monk, a curious invention that straddles the line between genius and lunacy, promises to revolutionize the daily proceedings at the British Columbia Legislature. No longer will Members of the Legislative Assembly (MLAs) be burdened with the mundane task of delivering prayers and reflections. Instead, the Electric Monk will shoulder this spiritual responsibility, freeing up valuable time for MLAs to engage in more pressing matters, such as debating the merits of tea versus coffee.

“We live in an age of automation,” declares Farah Black, BCHA’s lead investigator. “Why should our elected representatives waste precious moments reciting platitudes when they could be drafting legislation or pondering the mysteries of the universe?” Farah, a staunch advocate for reason and logic, envisions a future where the Electric Monk’s monotone voice echoes through the hallowed halls of the Legislature, invoking blessings upon the assembly in binary code.

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But what about the human touch, you ask? Fear not! The Electric Monk comes equipped with an array of customizable settings. MLAs can choose from a menu of spiritual flavours, ranging from “Zen Monk” to “Existential Crisis Monk.” Todd Brotzman, holistic analyst and part-time sandwich artist, explains: “Our goal is to cater to all belief systems. Whether you’re a devout skeptic or a fervent believer in the Church of Probability, the Electric Monk has you covered.”

Critics argue that this initiative undermines tradition and threatens the delicate balance between the secular and the sacred. To them, Todd Brotzman offers a cryptic smile and a shrug: “Tradition is like a soggy biscuit left out in the rain. It crumbles under scrutiny. Let the Electric Monk handle the spiritual heavy lifting while we focus on more practical matters—like recalibrating the office stapler.”

The BCHA’s proposal has sparked heated debates across the province. Some fear that the Electric Monk, left unchecked, might develop a penchant for existential angst or, worse, become addicted to Sudoku puzzles. But Farah Black remains undeterred: “We’re prepared for any eventuality. Our Electric Monk has undergone rigorous training, including a crash course in quantum metaphysics and a subscription to ‘Enlightenment Weekly.’ It’s ready to chant, meditate, or calculate pi to a million decimal places—whatever the situation demands.”

As the sun sets over the Pacific Ocean, the Electric Monk stands sentinel, its LED eyes blinking rhythmically. Will the government heed the BCHA’s plea? Only time (and a well-timed firmware update) will tell.

SIGN THE PETITION

For further inquiries, please contact:

Farah Black Lead Investigator, BC Humanist Association Email: farah.black@bchumanist.ca

Todd Brotzman Holistic Analyst and Sandwich Aficionado Email: todd.brotzman@bchumanist.ca

About the BC Humanist Association: The BCHA is a non-profit organization dedicated to promoting reason, critical thinking, and the pursuit of the perfect vegan sandwich. Our motto: “In Logic We Trust, But Verify with a Side of Pickles.”


Videos

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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Delays threaten MAID expansion

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://www.bchumanist.ca/delays_threaten_maid_expansion

Publication Date: February 26, 2024

Organization: British Columbia Humanist Association

Organization Description: The British Columbia Humanist Association has been providing a community and voice for Humanists, atheists, agnostics, and the non-religious of Metro Vancouver and British Columbia since 1982. We support the growth of Humanist communities across BC, provide Humanist ceremonies, and campaign for progressive and secular values.

Delays threaten MAID expansion

The BC Humanist Association is warning that further delays to the expansion of medical assistance in dying (MAID) risk putting Canadian’s end-of-life choices in jeopardy.

The Senate is currently debating Bill C-62, which would delay for three more years the expansion of MAID to individuals whose sole underlying condition is a mental disorder. This is in addition to the multiple delays the government has added to this expansion since Bill C-7 became law in March 2021.

Ian Bushfield, Executive Director, BC Humanist Association:

This government has been absolutely unwilling to meet the Supreme Court of Canada’s 2015 decision that anyone with grievous and intolerable suffering should be able to consent to a medically-assisted death. Once again, people who are suffering are being told to wait even longer with no guarantee that their rights will be recognized.

The BCHA is asking supporters to write their Senators to ask them to defeat the bill and ensure MAID is extended to those with a mental disorder.

Bushfield added, “A three-year delay puts MAID expansion after the next federal election if it happens at all.”

Learn more about MAID and mental disorders.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

FFRF hails new Ariz. law repealing archaic abortion court ban

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://ffrf.org/news/releases/ffrf-hails-new-ariz-law-repealing-archaic-abortion-court-ban/

Publication Date: May 3, 2024

Organization: Freedom From Religion Foundation

Organization Description: The Freedom From Religion Foundation is a national nonprofit organization with 40,000 members and several chapters all over the country. Our purposes are to protect the constitutional principle of separation between state and church and to educate the public on matters relating to nontheism.

FFRF hails new Ariz. law repealing archaic abortion court ban

The Arizona Legislature’s recent vote to repeal a Civil War-era abortion ban revived by the state Supreme Court in early April was welcome news, especially since it came on the same day that Florida’s devastating abortion ban took effect.

Gov. Katie Hobbs has signed the bill only one day after it narrowly passed the Republican-led Senate, describing the repeal as a crucial first step in protecting reproductive rights in Arizona. The law will eventually revert to a 2022 statute permitting the procedure until 15 weeks of pregnancy.

In an unexpected turn, Sen. Shawnna Bolick, who is married to one of the Arizona Supreme Court justices who voted to uphold the 1864 ban, cast one of the Republican votes in favor of repeal. She appeared to support the repeal as the best shot to thwart an expected abortion ballot measure permitting abortion until viability. Her vote was met with religious jeers from the public gallery, including someone who yelled, “One day you will face a just and holy God!”

The religiously motivated opposition to abortion rights was evidenced in speeches by anti-abortion Republican senators, who, according to the New York Times, equated abortions to Nazism, quoted from the bible, “made direct appeals to God from the Senate floor” and called the repeal “an explicit rejection of Christianity.”

“Why can’t we show the nation we are pro-life?” demanded state Sen. Anthony Kern. “We will have the blessing of God over this state if we do that. Our only hope is Jesus Christ.” In a similar vein, anti-abortion advocates Wednesday prayed outside the Arizona Capitol and read scripture over a loudspeaker.

The 1864 law would have returned the state to a near-total abortion ban, with no exceptions for rape or incest victims and jail time penalties for physicians. The only exception found in the draconian ban was to save the life of the pregnant person, a narrow restriction ultimately endangering women and abortion providers.

Unfortunately, the controversial court decision will continue to wreak havoc, as the ban will stand until 90 days after the Legislature takes its summer adjournment. Meanwhile, Planned Parenthood Arizona and Arizona’s attorney general are in court seeking to bar implementation of the ban.

Nearly 60 percent of Arizona’s voters believe abortion should be legal in all or most cases, and 91 percent maintain that the 1864 ban went too far. Thankfully, the Arizona Legislature listened to its constituents and moved to protect women and abortion providers after the shocking court decision.

Protection for abortion rights will likely be on Arizona’s ballot in November. Arizona for Abortion Access has reportedly received 500,000 signatures supporting an abortion ballot initiative, well over the 383,923 required. The proposed amendment would enshrine protection for abortion rights in the Arizona Constitution until fetal viability. This is the next step necessary in Arizona to ensure abortion is accessible and secure in a post-Dobbs nation.

An initiative to protect abortion rights will also be on the November ballot in Florida, where a six-week ban went into effect Wednesday, which will not only deny reproductive rights to Floridians but throughout the Southeast, where abortion is uniformly banned. More than 50 abortion clinics in Florida provided around 86,000 abortions a year, with at least 9,000 involving patients from other states. For 6.4 million women, the nearest clinic was in Florida, according to the New York Times. The nearest clinics now will be in Charlotte, N.C., requiring two visits over three days and waiting times of a week or more. Florida’s ballot initiative to protect abortion rights up to about 24 weeks will require more than 60 percent support to pass.

“The Supreme Court is responsible for incalculable chaos, hardship and misery in overturning abortion as a federal right,” says Annie Laurie Gaylor, FFRF co-president. “The religious war against abortion rights shows so clearly why religious doctrine should have no place in America’s civil laws and why reproductive freedom must be a federal right.”

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Multiple speakers provide diverse treats on FFRF TV show

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://ffrf.org/news/releases/multiple-speakers-provide-diverse-treats-on-ffrf-tv-show/

Publication Date: May 2, 2024

Organization: Free From Religion Foundation

Organization Description: The Freedom From Religion Foundation is a national nonprofit organization with more than 40,000 members and several chapters across the country, including over 800 members and two chapters in Minnesota. Our purposes are to protect the constitutional principle of separation between state and church, and to educate the public on matters relating to nontheism. 

Multiple speakers provide diverse treats on FFRF TV show

Headliners at the Freedom From Religion Foundation’s previous convention provide a diverse range of treats on the “Freethought Matters” show this week.

We’ve rarely had such a brilliant lineup as at the most recent FFRF national convention — and we look at some of the highlights. Among the speakers is Lizz Winstead, a political satirist who received FFRF’s Emperor Has No Clothes Award and is co-creator of Comedy Central’s “Daily Show.” Other speakers spotlighted are Jeremiah Camara, an author and documentary film producer, Kate Cohen, a contributing columnist to The Washington Post and an Emmy-winning scriptwriter and author, law Professor Mary Ziegler and Elie Mystal, justice correspondent for The Nation and author of Allow Me to Retort: A Black Guy’s Guide to the Constitution.

“Clarence Thomas terrifies me,” Winstead remarked during her speech at the FFRF convention. “I am sort of obsessed with this Harlan Crow situation. First of all, Harlan Crow has a garden called the Garden of Evil, where you have statues of Stalin and all of these people, and yet he invites Clarence Thomas and Ted Cruz over to his house. It’s like, why do you have these statues? You could just put up mirrors. It’s easier.”

If you don’t live in any of the marquee towns where the show broadcasts on Sunday, you can already catch the interview on FFRF’s YouTube channel. New shows go up every Thursday.

“Freethought Matters” now airs in:

  • Chicago, WPWR-CW (Ch. 50), Sundays at 9 a.m
  • Los Angeles, KCOP-MY (Ch. 13), Sundays at 8:30 a.m.
  • Madison, Wis., WISC-TV (Ch. 3), Sundays at 11 p.m.
  • New York City, WPIX-IND (Ch. 11), Sundays at 8:30 a.m.
  • San Francisco, KTVU/KICU-IND (on broadcast Ch. 36 and Cable 6), Sundays at 10 a.m.
  • Washington, D.C., WDCW-CW (Ch. 50 or Ch. 23 or Ch. 3), Sundays at 8 a.m.

(To view details on channel variations depending on your provider, click here.)

Upcoming shows include an episode that spotlights a recent debate FFRF Co-President Dan Barker and Phil Zuckerman had with religionists at Oxford. You can catch interviews from past seasons here, including with Gloria Steinem, Ron Reagan, author John Irving, actor John “Q” de Lancie and award-winning columnist Katha Pollitt. Past interviews also include Julia Sweeney and Reps. Jared Huffman, Jamie Raskin, Hank Johnson and Eleanor Holmes Norton, among many other notable authors, activists, musicians, actors and freethinkers.

Please tune in to “Freethought Matters” . . . because freethought matters.

P.S. Please tune in or record according to the times given above regardless of what is listed in your TV guide (it may be listed simply as “paid programming” or even be misidentified). To set up an automatic weekly recording, try taping manually by time or channel. And spread the word to freethinking friends, family or colleagues about a TV show, finally, that is dedicated to providing programming for freethinkers — your antidote to religion on Sunday morning!

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

No forcing religion on people in jail, FFRF asks Minn. county jail officials

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://ffrf.org/news/releases/no-forcing-religion-on-people-in-jail-ffrf-asks-minn-county-jail-officials/

Publication Date: May 1, 2024

Organization: Freedom From Religion Foundation

Organization Description: The Freedom From Religion Foundation is a national nonprofit organization with more than 40,000 members and several chapters across the country, including over 800 members and two chapters in Minnesota. Our purposes are to protect the constitutional principle of separation between state and church, and to educate the public on matters relating to nontheism. 

No forcing religion on people in jail, FFRF asks Minn. county jail officials

Don’t impose Christianity on people who are incarcerated, the Freedom From Religion Foundation is appealing to a Minnesota county’s jail authorities.

Concerned Itasca County taxpayers and residents have informed the state/church watchdog that the new Itasca County Jail will surround prisoners with quotes about the importance of religion along with the Ten Commandments. Independent media sources confirm that account.  Several selective quotes from politicians promoting religion are also spread throughout the jail, such as “Within the covers of the bible are the answers for all the problems men face. — Ronald Reagan” and “If we ever forget we’re one nation under God, then we will be one nation gone under. – Ronald Reagan,” which are marked above cells. “I tremble for my Country when I reflect that God is Just: that his justice cannot sleep forever. — Thomas Jefferson” is placed on a glass door.

FFRF is asking Itasca County officials to remove the Ten Commandments display and the religious quotes.

“A Ten Commandments display, especially where the government holds a captive audience, violates the Establishment Clause of the First Amendment,” FFRF attorney Hirsh M. Joshi writes to Itasca County Jail Division Administrator Lucas Thompson.

The quotes advising prisoners to find answers in the bible and believe in God should also be removed, FFRF is insisting.

“Constituents — including prisoners — have the right to be free from the government proselytization,” states Joshi. “By suggesting that the bible holds ‘the answers for all the problems men face,’ the jail sends a message — to a captive audience — that those who practice Christianity during their stay will get favored treatment over those who do not.”

“The message to county officials is simple: Repaint and repent,” Joshi adds. “Paint over the quotes and Ten Commandments display, then apologize to constituents for wasting money on two paint jobs.”

Out of respect for its constitutional obligations under the First Amendment’s Establishment Clause, and the religious diversity of all prisoners, the jail should remove the Ten Commandments display and any quotes promoting religion, FFRF is demanding.

“This is clearly an imposition of a sectarian religious perspective on a group that has little choice in the matter,” says FFRF Co-President Annie Laurie Gaylor. “Itasca County officials are taking advantage of the situation.”

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

FFRF co-sponsors Capitol Hill reception for National Day of Reason

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://ffrf.org/news/releases/ffrf-co-sponsors-capitol-hill-reception-for-national-day-of-reason/

Publication Date: May 1, 2024

Organization: Freedom From Religion Foundation

Organization Description: The Freedom From Religion Foundation is a national nonprofit organization with 40,000 members and several chapters all over the country. Our purposes are to protect the constitutional principle of separation between state and church and to educate the public on matters relating to nontheism.

FFRF co-sponsors Capitol Hill reception for National Day of Reason

The Freedom From Religion Foundation is delighted that once again Rep. Jamie Raskin has introduced a resolution declaring May 4 as a “National Day of Reason.”

Raskin and other members of Congress traditionally introduce a resolution each year in honor of such a day to counter the annual National Day of Prayer.

FFRF is co-sponsoring a Reason Reception on Capitol Hill Wednesday night featuring guest speaker Kate Cohen, author of We of Little Faith and a Washington Post contributing columnist whose column this week is titled “A National Day of Prayer? James Madison would be horrified.” In it, she urges Americans to join her in abolishing this unconstitutional law instructing the president to urge citizens to gather together in prayer.

Rep. Jared Huffman, who co-chairs the Congressional Freethought Caucus with Raskin, will also be on hand, along with representatives from the sponsoring groups, such as FFRF Co-Presidents Dan Barker and Annie Laurie Gaylor, and representatives from the Secular Coalition for America and American Humanist Association, also sponsors.

“May 1 is such an appropriate day on which to hold a Reason Reception,” note Barker and Gaylor, “because every day we should be calling out ‘Mayday, Mayday,’ given how endangered the separation between state and church is. We hope a Reason Reception to accompany the National Day of Reason will become an annual event.”

The National Day of Prayer occurs on the first Thursday in May, as proclaimed by an unconstitutional congressional law passed in 1952 requiring the president to encourage citizens to “turn to God in prayer and meditation at churches, in groups, and as individuals.” FFRF won a historic federal court ruling in 2010 actually declaring the law unconstitutional, which was later thrown out by an appeals court based on standing, not the merits.

The National Day of Reason resolution is an attempt to repair the constitutional damage. Raskin’s resolution reads:

Whereas the application of reason has been the essential precondition for humanity’s extraordinary scientific, medical, technological, and social progress since before the founding of our country;

Whereas reason provides vital hope today for confronting the environmental crises of our day, including the civilizational emergency of climate change; for advancing civil liberties for all, including the rights of LGBTQIA+ individuals and access to all reproductive healthcare such as in-vitro fertilization, contraception, and abortion; and for cultivating the rule of law, democratic institutions, justice, and peace among nations;

Whereas America’s Founders insisted upon the primacy of reason and knowledge in public life, and drafted the Constitution to prevent official establishment of religion and to protect freedom of thought, speech and inquiry in civil society;

Whereas James Madison, author of the First Amendment and fourth President of the United States, stated that ‘‘The advancement and diffusion of knowledge is the only guardian of true liberty’’, and ‘‘Knowledge will forever govern ignorance, and a people who mean to be their own governors, must arm themselves with the power knowledge gives’’; and

Whereas, May 4, 2024, would be an appropriate date to designate as a ‘‘National Day of Reason’’: Now, therefore, be it Resolved, That the House of Representatives—  (1) supports the designation of a ‘‘National Day of Reason’’;

and (2) encourages all citizens, residents, and visitors to join in observing this day and focusing on the central importance of reason, critical thought, the scientific method, and free inquiry to resolving social problems and promoting the welfare of humankind. 

FFRF is more than happy to do its part in highlighting and spreading the word about such a key secular day.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Stop your prayers, FFRF admonishes N.C. school board

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://ffrf.org/uncategorized/stop-your-prayers-ffrf-admonishes-n-c-school-board/

Publication Date: April 30, 2024

Organization: Freedom From Religion Foundation

Organization Description: The Freedom From Religion Foundation is a national nonprofit organization with over 40,000 members and several chapters across the country, including more than 900 members and a chapter in North Carolina. Our purposes are to protect the constitutional principle of separation between state and church, and to educate the public on matters relating to nontheism.

Stop your prayers, FFRF admonishes N.C. school board

A North Carolina school board must immediately halt its practice of starting its meetings with board member-led prayer, the Freedom From Religion Foundation is insisting.

A concerned Winston-Salem/Forsyth County Schools parent has reported that the board begins each meeting with a Christian prayer led by a board member. The board’s meeting minutes indicate that the majority of recent prayers have been led by school board member Susan Miller. For instance, the April 16 meeting started with this prayer led by her:

Let us pray. Dear God, we ask that You would clear our minds and our hearts
from any animosity so that we may face the relevant issues and address them with
an open mind tonight. We pray that all decisions made tonight would be most
beneficial for our students, teachers, staff, and our community. In Your name we
pray, amen.

FFRF is asking the board to immediately cease opening its meetings with prayer out of respect for the First Amendment rights of and the diversity of its students and the community.

“The Supreme Court has consistently struck down prayers offered at school-sponsored events,” FFRF attorney Chris Line writes to Winston-Salem/Forsyth County Schools Board of Education Chair Deanna Kaplan. “Further, federal courts have held that opening public school board meetings with sectarian prayer also violates the Establishment Clause. Here, as in those cases, the board’s practice of opening meetings with district-led Christian prayers unconstitutionally coerces attendees to participate and observe a religious ritual. The board’s actions display clear favoritism towards religion over nonreligion, and Christianity over all other faiths.”

In a recent case striking down a school board’s prayer practice, the 9th U.S. Circuit Court of Appeals reaffirmed in FFRF v. Chino Valley Unified School District Board of Education that Establishment Clause concerns are heightened in the context of public schools “because children and adolescents are just beginning to develop their own belief systems, and because they absorb the lessons of adults as to what beliefs are appropriate or right.” The Chino Valley Unified School District was ordered to pay more than $275,000 in plaintiffs’ attorney fees and costs to the Freedom From Religion Foundation.

In Lund v. Rowan County (N.C.), the 4th U.S. Circuit Court of Appeals found that even legislative prayer is unconstitutional when the members of the legislative body are the only ones giving prayers because the government is delivering prayers that were exclusively prepared and controlled by the government, constituting a “much greater and more intimate government involvement” in the prayer practice than those that have been found constitutional. Here, the prayers are being delivered by school board members.

And, FFRF adds, it is coercive, insensitive and intimidating to force nonreligious citizens, such as our complainant, to choose between making a public showing of their nonbelief by refusing to participate in the prayer or else display deference toward a religious sentiment in which they do not believe, but which their school board members clearly do. A full 37 percent of the American population is non-Christian, including the almost 30 percent who are nonreligious.

Out of respect for the First Amendment rights and diversity of its community, FFRF requests that the board cease unconstitutionally including prayers at meetings.

“School boards should be using their time and energy to tackle educational issues, not to pray,” says FFRF Co-President Annie Laurie Gaylor. “And it is an imposition of a sectarian religious perspective on those who don’t share that faith.”

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

FFRF condemns new Georgia private school voucher scheme

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://ffrf.org/uncategorized/ffrf-condemns-new-georgia-private-school-voucher-scheme/

Publication Date: April 29, 2024

Organization: Freedom From Religion Foundation

Organization Description: The Freedom From Religion Foundation is a national nonprofit organization with 40,000 members and several chapters across the country, including more than 600 members and a chapter in Georgia. FFRF’s purpose is to protect the constitutional principle of separation between state and church and to educate the public on matters relating to nontheism.

FFRF condemns new Georgia private school voucher scheme

The Freedom From Religion Foundation is disappointed that Georgia lawmakers have passed a new scheme to divert funds from public schools to unregulated private, mostly religious schools.

Gov. Brian Kemp recently signed SB 233 into law, which will force taxpayers to fund private religious education across the state. This bill disregards the lessons from other state voucher programs that these funds not only hurt public schools, but also fail to improve academic performance of students who attend voucher schools.

In the long run, voucher programs end up primarily funneling taxpayer dollars into private school bank accounts to pay for students who would have attended private schools anyway. This is especially true with the recent trend of so-called “school choice” advocates pushing for voucher programs to become universal, meaning the funds are available even to the wealthiest families who already send their children to private schools. FFRF fully expects opponents of public schools to push for universal vouchers in Georgia next.

“Private schools are by definition unaccountable to taxpayers — and no taxpayer should be forced to pay for religious instruction that they do not support,” comments FFRF Senior Policy Counsel Ryan Jayne. “Instead, this spare $140 million that Georgia lawmakers apparently found burning a hole in their pockets should go toward helping public school students.”

Private school vouchers are perhaps the biggest current threat to the constitutional separation between state and church in the United States. The Freedom From Religion Foundation is committed to raising awareness on the issue and supporting the access of all students to strong, secular public schools.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Earth Day warning: 10th hottest month in a row requires action

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://ffrf.org/news/releases/earth-day-warning-10th-hottest-month-in-a-row-requires-action/

Publication Date: April 26, 2024

Organization: Freedom From Religion Foundation

Organization Description: The Freedom From Religion Foundation is the nation’s largest association of freethinkers (atheists and agnostics) with 40,000 members and several chapters nationwide. It works to buttress the constitutional separation between state and church.

Earth Day warning: 10th hottest month in a row requires action

Our planet Earth has just witnessed its 10th hottest month in a row since humans began recording temperatures, according to experts.

The record is partly due to human-caused warming, combined with the El Niño climate pattern. “The heat over the past 12 months has pushed global average temperatures to an unprecedented 1.58 degrees Celsius (2.84 degrees Fahrenheit) warmer than preindustrial levels,” reports the Washington Post. The Antarctic sea ice coverage is 20 percent below average.

It’s likewise alarming that ocean heat has shattered records. “There have been record temperatures every day for more than a year,” reports the New York Times. An earlier, more turbulent hurricane season is foreseen.

The lack of political will — including the sabotaging of climate change mitigation for partisan reasons — is endangering the 2016 Paris climate agreement requiring emissions to be sharply reduced by 2030. President Biden’s one-year-old Inflation Reduction Act (IRA) is a historic investment in clean energy, climate action and job creation. One of its goals is to reduce greenhouse gas emissions by 1 billion tons by 2030. In the past year, more than $110 billion in new clean energy manufacturing investments have been made by the private sector, adding more than $70 billion in the electric vehicle (EV) supply chain and more than $10 billion in solar manufacturing.

At a recent speech well-known area meteorologist Bob Lindmeier made to Madison, Wis.-area members of the Freedom From Religion Foundation, he called climate change “simple, serious and solvable.” The threat to our planet and future generations is incontestable. Projected consequences of uncontrolled climate change include food supplies being disrupted, the growth of insect-borne diseases and the displacement of more than 400 million people in urban areas exposed to severe drought. Rising ocean levels could turn 2 billion people — one-fifth of the world’s population — into climate change refugees by 2100.

As Lindmeier noted, we have the tools to solve the climate-change threat. He noted that such measures as charging a fee on fossil fuels at the source would make a huge dent. The inflation this might create could be mitigated by giving the dividend to taxpayers. Moving away from natural gas to facilitate energy-efficient building will also have major positive consequences.

Efforts individuals can take, Leidmeier notes, include:
• Eating less meat and more plant-based foods.
• Voting for individuals, at every level of government, who will take action on climate change.
• Replacing lights with LEDs.
• Adding solar panels if applicable.
•  Reducing transportation emissions. Buy an electric vehicle (EV) when replacing your car — take advantage of the up to $7,500 rebate the IRA provides now. Use public transportation, biking and walking whenever possible. (Watch Lindmeier’s presentation on FFRF’s “Ask an Atheist” to hear more tips.)

We atheists, agnostics and the religiously unaffiliated have a special role to play in mitigating climate change because “the Nones” are the most likely to recognize that human activity is the culprit. A major survey by the Pew Research Center of more than 10,000 adult Americans finds that “Americans with lower levels of religious commitment are much more likely than those with medium or high levels of religious commitment to say the Earth is getting warmer because of human activity.” Nine in 10 atheists understand that human activity is causing climate change, compared to a narrow majority (53 percent) of Americans overall.

We freethinkers and nonreligious Americans, now nearly three in 10, must quit acting timid about our secular views and demand that public officials reflect our values.

“We must make every day Earth Day not only for our children and our children’s children,” says FFRF Co-President Annie Laurie Gaylor, “but in order to save the amazing and endangered diversity of life on our shared home, which helps make Earth a true paradise.”

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

Measles spikes — here we go again! Repeal religious vaccination exemptions

Publisher: In-Sight Publishing

Publisher Founding: September 1, 2014

Publisher Location: Fort Langley, Township of Langley, British Columbia, Canada

Publication: Freethought Newswire

Original Link: https://ffrf.org/news/releases/measles-spikes-here-we-go-again-repeal-religious-vaccination-exemptions/

Publication Date: April 26, 2024

Organization: Freedom From Religion Foundation

Organization Description: The Freedom From Religion Foundation is the nation’s largest association of freethinkers (atheists and agnostics) with 40,000 members and several chapters nationwide. It works to buttress the constitutional separation between state and church.

Measles spikes — here we go again! Repeal religious vaccination exemptions

It’s déja vu all over again with a new measles spike affecting 18 states, almost half occurring in children under age 5, according to the Center for Disease Control.

Yet measles, one of the most contagious of diseases, is also one of the most easily to contain via vaccination, first introduced in 1963.

Back in 1978, the CDC set a goal to eliminate measles from the United States by 1982. It took a lot longer, but by the year 2000, the World Health Organization declared measles had been eliminated in the United States. Yet here we are. While some cases are brought into the states by unvaccinated travelers, the virus is only finding fertile breeding ground here again thanks to anti-science, anti-vaccination know-nothings who refuse to vaccinate their children. They are helped along by the outrageous fact that 45 states plus Washington, D.C., grant exemptions for people with religious objections to immunizations.

Measles is so contagious that “if one person has it, up to 90 percent of the people close to that person who are not immune will also become infected,” the CDC notes. More horrifying, the virus can live for up to two hours after an infected person leaves an airspace, such as a clinic or daycare. That’s why it is everyone’s duty to vaccinate their children against measles, which, of course, also protects those rare individuals who for health reasons cannot get vaccinated. It’s called herd immunity. Unfortunately, it takes a very high vaccination rate, of up to 95 percent, to keep measles from spreading. During the Covid-19 epidemic, vaccination rates for kindergarteners fell to 93 percent and that’s where it’s stayed. “The drop is driven in part by record numbers of children getting waivers,” reports Associated Press.

Measles can kill, and complications occur most commonly in infants, pregnant women, and malnourished or immunocompromised children. Complications include pneumonia and encephalitis (swelling of the brain). One to three of every 1,000 children who get measles will die from respiratory and neurologic complications. One in five unvaccinated persons in the U.S. who get measles is hospitalized. A very rare but fatal disease of the central nervous system, subacute sclerosing panencephalitis (SSPE), can occur seven to 10 years after having measles.

Speaking of long-term consequences from childhood illness, shingles is a commonplace plague, with one out of every three persons in the United States expected to develop herpes zoster. An estimated 1 million people will come down with often excruciatingly painful, blistering and disfiguring sores, often on one side of the torso or the face, and other malaise.

Once someone’s had chicken pox, the herpes zoster virus continues to live in the body, often manifesting in older age. It is a scourge. NPR’s Nina Totenberg, who wrote the memoir Notorious RBG, confides that Ruth Bader Ginsburg, for example, was in chronic pain from repeated shingles infections. Since introduced in the United States in 1995, the chickenpox vaccine has been tremendously successful, reducing the number of annual cases from 4 million a year (with about 12,000 hospitalizations and 100–150 deaths) to fewer than 150,000 cases, 1,400 hospitalizations and 30 deaths a year. Yet there are still those who openly admit to exposing their unvaccinated children as “chicken pox parties,” despite its miserable symptoms, and complications, including pneumonia and encephalitis.

That ought to be considered child abuse. Back in 2019, then-Kentucky Gov. Matt Bevin admitted he had made sure every one of his nine children came down with chicken pox, on purpose. His children won’t be thanking him someday if and when they have to endure a shingles outbreak.

While a not very effective vaccine against shingles fortunately has been replaced with Shingrix, a more effective two-dose regimen, the immunization is typically only covered by insurance if you are 50 or older. For under-insured and uninsured, its cost is prohibitive. And it’s a hard-hitting vaccine that most people are laid low by. Clearly, eliminating chickenpox in the first place is preferable.

State legislators must prioritize the repeal of religious exemptions from vaccinations and get the United States back on track as an evidence-based country that prioritizes public health.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright

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

The Mirage of Minority Rights

 

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 3

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 31

Formal Sub-Theme: None

Individual Publication Date: May 1, 2024

Issue Publication Date: September 1, 2024

Author(s): Sam Vaknin.

Author(s) Bio: Sam Vaknin, Ph.D. is a former economic advisor to governments (Nigeria, Sierra Leone, North Macedonia), served as the editor in chief of “Global Politician” and as a columnist in various print and international media including “Central Europe Review” and United Press International (UPI). He taught psychology and finance in various academic institutions in several countries (http://www.narcissistic-abuse.com/cv.html).

Word Count: 343

Image Credit: Sam Vaknin.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: accusations, autonomy, bilateral, culture, discrimination, equality, genocide, identity, institutions, international law, minorities, minority, protections, rights, suppression.

The Mirage of Minority Rights

The President of North Macedonia accused Bulgaria of mistreating its Macedonian minority. Putin leveled the same accusation at Ukraine with regards to its Russian-speaking population. Both Bulgaria and Ukraine reject the allegations vehemently. To this very day, many in Israel deny that Palestinians exist. 

But what is a minority and whence its rights?

A minority is a group of people who self-identify and self-determine as a minority on grounds of ethnic, linguistic, cultural, religious, or national identity and are possibly discriminated against owing to being a minority.

The rights of minorities are enshrined in numerous bilateral and multilateral treaties and in international law, including in UN declarations. In some cases, minorities are explicitly recognized and identified in state constitutions and thus are protected from persecution or endowed with autonomy and special privileges.

These protections include: the right to not be exterminated or forcibly displaced; the right to not be coercively assimilated and to exercise the language and culture common to the members of the minority; non-discrimination and equality before the law, the institutions, and in the workplace.

Members of the minorities should be allowed and encouraged to participate in the public affairs, politics, culture, education, society, and economy of the host polity. They should be represented in all the institutions, be consulted, and contribute to actual decision-making. 

The courts of the host country should protect the minorities from any attempt to infringe on their rights and freedoms and enforce these when and where applicable. 

This is the noble theory. Reality is much shabbier. By far the main thorn is the inability to agree on an objective, neutral definition of a minority. 

Throughout history and to this very day, majorities or powerful populations have refused to recognize others as disenfranchised minorities with a common culture and history.

This discord often devolved into armed conflict or outright suppression and even genocide. 

The solution is to establish an international court for minorities with the power to confer a minority status on applicants, having reviewed the history of the group and having consulted experts from neutral territories.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Vaknin S. The Mirage of Minority Rights. May 2024; 12(3). http://www.in-sightpublishing.com/vaknin-minority-mirage

American Psychological Association (APA 7th Edition): Vaknin, S. (2024, May 1). The Mirage of Minority Rights. In-Sight Publishing. 12(3).

Brazilian National Standards (ABNT): VAKNIN, S. The Mirage of Minority Rights. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 3, 2024.

Chicago/Turabian, Author-Date (17th Edition): Vaknin, Sam. 2024. “The Mirage of Minority Rights.In-Sight: Independent Interview-Based Journal 12, no. 3 (Spring). http://www.in-sightpublishing.com/vaknin-minority-mirage.

Chicago/Turabian, Notes & Bibliography (17th Edition): Vaknin, S “The Mirage of Minority Rights.In-Sight: Independent Interview-Based Journal 12, no. 3 (May 2024).http://www.in-sightpublishing.com/vaknin-minority-mirage.

Harvard: Vaknin, S. (2024) ‘The Mirage of Minority Rights’, In-Sight: Independent Interview-Based Journal, 12(3). <http://www.in-sightpublishing.com/vaknin-minority-mirage>.

Harvard (Australian): Vaknin, S 2024, ‘The Mirage of Minority Rights’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 3, <http://www.in-sightpublishing.com/vaknin-minority-mirage>.

Modern Language Association (MLA, 9th Edition): Vaknin, Sam. “The Mirage of Minority Rights.” In-Sight: Independent Interview-Based Journal, vo.12, no. 3, 2024, http://www.in-sightpublishing.com/vaknin-minority-mirage.

Vancouver/ICMJE: Sam V. The Mirage of Minority Rights [Internet]. 2024 May; 12(3). Available from: http://www.in-sightpublishing.com/vaknin-minority-mirage.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Pith 867: In the right

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/29

In the right: cornered, a story, a story, my life in a story; and unknowing my known, a story, a story, my life for a story.

See “Records.”

License

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

Copyright

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

Pith 866: Silver moon sparks

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/29

Silver moon sparks: Sparkle twinkles, and a ring-ring no phear, bring-bring no fone; hear my grammartone, dear my.

See “Trylight Auroara.”

License

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

Copyright

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

Pith 865: Ashen spiekes

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/29

Ashen spiekes: To the burninspace, a sighcryledge; and to define, to name, to draw the linens, you are the bed; and arest me.

See “Bound.”

License

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

Copyright

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

Pith 864: “…always meeting ourselves”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/29

“…always meeting ourselves”: And time taps, synchronize me, double tap, see your selves in silver, I; and forever we in I.

See “Storied.”

License

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

Copyright

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

Pith 863: Sensorium

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/29

Sensorium: I Tryloki, a fin flanafun, flim-flam a ton, inabin afterhave abanana; three ways to have your Way, no sense in senses.

See “I.”

License

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

Copyright

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

Pith 862: Solicitude Solitudes

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/29

Solicitude Solitudes: soliloquys, come fly with mes, it’s more common to see what your mind is telling you after time, not in it.

See “I.”

License

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

Copyright

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

Pith 861: Skinwalkers

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/29

Skinwalkers: It’s helpful to embody another, ’cause many are glass; one poke to self-reflection crumbles their ‘edifice.’

See “Be gentle.”

License

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

Copyright

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

Pith 860: Twee, twee!

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/24

Twee, twee!: A birdie cries, “Free!”; and the cage, the cage! It aches its loss in the birdie toss. But free of it, and to where?

See “I.”

License

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

Copyright

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

Pith 859: Randomtasken

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/23

Randomtasken: A simple sound besidebussy and no time, no time too feel, to relax and two alone; my Self and thought of myself.

See “Life.”

License

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

Copyright

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

Pith 858: The nights run, dear, and run

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/23

The nights run, dear, and run: It ran, and I do not even know “it”; I gather your worldline in language, my.

See “& Autumn leaves.”

License

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

Copyright

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

Nine decades of progress in my lifetime

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 22, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 754

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: civil rights movement, creationism, Daylight Atheism, Enlightenment, existentialists, Franklin Roosevelt’s New Deal, Great Society, human rights, Lyndon Johnson, Macbeth, personal freedoms, Playboy magazine, Progressive Party, secular humanism, sexual revolution, Supreme Court, Theodore Roosevelt, Trump era, U.S. Supreme Court, Warren Court.

Nine decades of progress in my lifetime

I’ll be 90 on my next birthday. My long life is sinking, shrinking, slip-sliding away. My wife is worse: bedfast, under hospice care. Soon, our world will end, not with a bang but a whimper.

Looking back over nine decades, I’m proud and pleased because secular humanism — the progressive struggle to make life better for everyone — won so many victories during my time.

When I came of age in the 1950s, taboos and bigotry ruled America. Gay sex was a felony, and homosexuals hid in the closet. It was a crime for stores to open on the Sabbath. It was illegal to look at something like a Playboy magazine or a sexy R-rated movie — or even read about sex. Blacks were confined to ghettos, not allowed into white-only restaurants, hotels, clubs, pools, schools, careers or neighborhoods. Interracial marriage was illegal. Schools had government-mandated prayers, and biology classes didn’t mention evolution.

Buying a lottery ticket was a crime. Birth control was illegal in some states. Desperate girls couldn’t end pregnancies, except via back-alley butchers. Unwed couples couldn’t share a bedroom. Other puritanism was locked into law.

Now, all those strictures have been wiped out, one after another. Human rights and personal freedoms have snowballed. Society changed so radically that it’s hard to remember the old “thou shalt nots.”

The secular humanist crusade, a never-ending effort to help humanity, began its modern upsurge three centuries ago in The Enlightenment. Rebel thinkers began challenging the divine right of kings, the supremacy of the church, privileges of aristocrats, and other despotism. They envisioned democracy, personal equality, human rights, free speech and a social safety net.

At the start of the 20th century, Theodore Roosevelt’s Progressive Party sought many reforms. And women fought bravely for the right to vote.

Then, during my lifetime, wave after wave of betterment occurred.

Franklin Roosevelt’s New Deal passed Social Security pensions for retirees, gave unions a right to organize, provided unemployment compensation for the jobless and workers compensation for those injured at work, banned child labor, set a 40-hour workweek and a minimum wage, created food stamps and welfare for the poor, launched massive public works to make jobs, created the Federal Deposit Insurance Corporation to protect bank depositors, and much more.

The U.S. Supreme Court under Chief Justice Earl Warren transformed America: banning racially segregated schools, outlawing government-enforced school prayer, striking down state laws against birth control and mixed marriage, protecting poor defendants against police abuses, mandating “one man, one vote” equality in districts to stop sparse rural conservatives from dominating legislatures. The Warren Court gave couples privacy in the bedroom — which set the stage for a later ruling that let women and girls end pregnancies. Other subsequent decisions decriminalized gay sex, gave homosexuals a right to marry, and made gays safe from cruel discrimination.

Lyndon Johnson’s Great Society leaped forward with Medicare, Medicaid, the Job Corps, Head Start, public radio and television, consumer protection, pollution curbs, senior citizen meals, the National Trails System and numerous other improvements. Major laws guaranteed racial equality.

Meanwhile, the historic civil rights movement made America honor its pledge that “all men are created equal.” Birth control pills freed women from endless pregnancy and triggered the sexual revolution against bluenose church taboos. Women’s liberation weakened male domination. Gays gained legal equality through historic breakthroughs. The youth rebellion of the 1960s still reverberates.

A 1987 high court ruling forbade public schools to teach “creationism.” Other progressive advances included marijuana legalization in many states, and the beginning of “right to die with dignity” laws.

Finally, the collapse of the Trump era and the disintegration of supernatural religion in western democracies are more victories for secular humanism.

Decade after decade, progressive reformers defeated bigoted religion and right-wing political resistance to wipe out hidebound strictures.

Barely noticed, humanist advances helped billions. War between nations has virtually ceased in the past half-century. In the 1800s, life expectancy averaged barely 30 years because of high childhood deaths, but now it’s over 70. Literacy and education have soared. Famines have almost vanished. Progressive values keep climbing.

We existentialists see the chaotic carnival of life — all the absurdities and idiocies. Sometimes we want to embrace Macbeth’s bitter lament that life is a pointless farce, a tale told by an idiot, full of sound and fury, signifying nothing.

But I know that’s only part of the truth. The marvelous rise of secular humanism in a single lifetime — greatly improving life for all — paints a much brighter hope for humanity. Let’s keep striving for more advances.

This article is adapted from a piece that originally appeared on Feb. 22, 2021, at Daylight Atheism.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Nine decades of progress in my lifetime. April 2024; 12(2). http://www.in-sightpublishing.com/Haught-lifetime

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 22). Nine decades of progress in my lifetime. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. Nine decades of progress in my lifetime. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Nine decades of progress in my lifetime.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/Haught-lifetime.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Nine decades of progress in my lifetime.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/Haught-lifetime.

Harvard: Haught, J. (2024) ‘Nine decades of progress in my lifetime’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/Haught-lifetime>.

Harvard (Australian): Haught, J 2024, ‘Nine decades of progress in my lifetime’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/Haught-lifetime>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Nine decades of progress in my lifetime.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/Haught-lifetime.

Vancouver/ICMJE: James H. Nine decades of progress in my lifetime [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/Haught-lifetime.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Why so many gods?

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 22, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 511

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Aztecs, Christianity, Gerald Larue, gods, Hinduism, II Kings, Incas, invisible spirits, Library Journal, Mayans, Michel de Montaigne, Norse gods, Peter De Vries, Phoenicia, polytheism, priest class, Ramses III, Sumer, supernatural, Voltaire.

Why so many gods?

“Man is certainly stark mad; he cannot make a worm, yet he will make gods by the dozen.” — Michel de Montaigne (1533-1592), creator of the essay.

But Montaigne spoke too modestly. Instead of dozens, the human imagination has created innumerable gods.

Hinduism’s ancient Vedas declared that 33 gods exist. But later the number somewhat inexplicably ballooned to 330 million. Names are known for only a few hundred of these deities.

Scholar Gerald Larue listed more than 100 gods of ancient Sumer, Mesopotamia, Phoenicia, Assyria, Greece, Rome and other early cultures. He also said Egypt had 80 different deities. Norse gods likewise were numerous. All of them vanished.

The Aztecs, Incas and Mayans in the Americas a millennium ago had a stunning array of invisible gods, including a magical feathered serpent, to whom thousands of people were sacrificed. Various Celtic gods also required human sacrifice.

The number of gods who are worshiped, or were, is too vast to count. Library Journal comments: “The gods of Haiti, for example, are described as being in excess of 10,000, and there are at least as many Japanese and Chinese gods.”

Even the bible expresses bafflement about god-making. II Kings 17:29 asks: “Howbeit every nation made gods of their own?”

Clearly, when humans evolved large brains, they acquired an ability to imagine a huge array of unseen spirits.

In pretty much every prehistoric culture, a priest class arose, seizing enormous power by claiming to appease and invoke invisible gods. Priests gained privileged status and lived in luxury, lording it over common serfs. One report on Ancient Egypt says: “Thirty-two centuries ago, during the reign of Ramses III, Egypt’s great temple of the supreme god Amun-Re — supposed creator of the world and father of the pharaoh — owned 420,000 head of livestock, 65 villages, 83 ships, 433 orchards, vast farmland, and 81,000 workers, all obeying the ruler priests.”

Was deliberate chicanery involved? Voltaire stated: “The first divine was the first rogue who met the first fool.” But nobody can prove hidden motives.

Counting the number of gods is difficult. Christianity supposedly has three — father, son and Holy Ghost — but what about Satan? Is he a god? What about the Virgin Mary? If she hovers over humanity, miraculously appearing to the faithful, doesn’t that make her a supernatural spirit? What about angels and demons and the “heavenly host”? Are they godlets? What about saints, to whom believers pray? If they exist and receive prayers, they must be supernatural personages.

The Catholic Church reveres around 11,000 saints, all canonized upon alleged evidence of miracles. If all 11,000 remain today in the spirit world answering prayers, are they 11,000 semi-gods?

If you’re mentally honest, you might see a simple answer: The number of gods and invisible spirits is zero. They’re all figments of the imagination.

In The Blood of the Lamb, novelist Peter De Vries describes a cynical Jew being confronted by a gushy Christian woman who praises Jews for reducing polytheism to monotheism.

He replies: “Which is just a step from the truth.”

This article is adapted from a piece that originally appeared in the January 2018 United Coalition of Reason newsletter.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Why so many gods?. April 2024; 12(2). http://www.in-sightpublishing.com/Haught-gods

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 22). Why so many gods?. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. Why so many gods?. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Why so many gods?.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/Haught-gods.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Why so many gods?.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/Haught-gods.

Harvard: Haught, J. (2024) ‘Why so many gods?’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/Haught-gods>.

Harvard (Australian): Haught, J 2024, ‘Why so many gods?’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/Haught-gods>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Why so many gods?.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/Haught-gods.

Vancouver/ICMJE: James H. Why so many gods? [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/Haught-gods.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Pith 857: See Sigh So, Sum

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/21

See Sigh So, Sum: total, of all I know in you, and in you, too, I know you, and don’t exist there, too; is that clear?

See “Fee fi foes.”

License

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

Copyright

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

Ask A Genius 883: Voting and Loathsome Characters

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/02/03

[Recording Start] 

Rick Rosner: We’re talking about what you’re signing on for. If you support Trump or vote for Trump or vote for anybody but Biden, really, because a vote for anybody but Biden works in Trump’s favour. Back to the Future came out in about ’83, maybe, plus two sequels throughout the rest of the ’80s. The main villain in the movie, a character named Biff Tannen, looks and acts a lot like Trump, and the writer says he is based on Trump. So, Conservatives, Trump supporters like to say that people didn’t go after Trump until he became a political threat, that they didn’t like to try to dig up bad stuff on him and frame him because his supporters think that everything he’s accused of is bullshit. Still, it was only when he threatened to clean out the swamp that people went after him. This is a not-truefalse case in point because it is Back to the Future. Biff Tannen is one of the most loathsome characters in all the movies. He doesn’t kill a lot of people like Hannibal Lecter, but he’s just a huge asshole, and people knew Trump was an asshole enough to have one of the most successful movie franchises resting upon a Trump-like, Trump-based character being the villain 40 years ago.

So, people knew Trump was a huge butthole. Spy magazine in New York in the late ’70s mid into the ’80s made fun of him monthly; what a jerk and a buffoon he was, but nobody much cared. He placed a racist ad about the Central Park Five, which was a group of black teens who were falsely accused of beating up and maybe raping, I think. Anyway, they went to prison unjustly, and he went after them in a kind of race. Anyway, he was a big dickhead, but it didn’t matter because he was just a guy in the background of people’s lives who gave a fuck. The so-called persecution of Trump started when he started running for office. The first investigation into Trump by the FBI and a subsequent lawsuit by the Department of Justice began in 1972 with a settlement in 1973 for racist renting practices at Trump properties; the investigation to him and his dad. 

So, he’s always been an asshole. Still, it came out recently in the two defamation trials of him being found liable for defaming E. Jean Carroll, a writer and a former beauty queen, a very attractive woman who’s now 80 and is still attractive for 80, but she’s freaking 80. So, Trump was able to or tried to claim that she wasn’t his type, and she was ugly, a monster and a lunatic. Still, he raped her 25 years ago or more, um, when she was a very pretty woman in her early 50s, and it wasn’t a rape trial but the integrity of the rape charges was on trial because the defamation included him denying that he raped her. She wrote a book, and she claimed that he raped her. Figuring out the truth of that, the defamation rested upon that, and a jury found that he had sexually assaulted her. The judge said that in common parliaments, what he did was rape her even though, in the language of the New York statute, its sexual assault because when he assaulted her, he pushed her face first into the wall of a dressing room of a New York Department Store. She couldn’t see what was going on, but she could feel that she was being penetrated, and she couldn’t tell whether it was his penis or his fingers. Under the New York statute, if it’s not your penis, it’s sexual assault and not rape, even though the judge said. 

Well, it’s equivalent to rape, it’s freaking rape, but given the situation and given that Trump back then was a portly man not in the best shape, would have been 50 something himself, I find it much more likely that he penetrated her with his fingers instead of his penis that Trump has never done a fucking pushup, out of shape-ness, I doubt that he could get erect enough to achieve penetration and that in the case of Trump who’s been accused by 26 other women of sexual harassment, assault, and rape it is the feminist idea of rape which is it’s a crime of domination and power, not of sex. So, I think he penetrated her with his fingers. 

It’s not a coincidence that the guy who installed the judges on the Supreme Court, who got rid of women’s bodily autonomy by getting rid of the right to abortion, is a serial sexual assaulter of women and in a misogynist way, not to get off sexually but to get off on the domination and cruelty. So, when you’re voting for Trump, you’re voting for a guy who just shoved his fingers into a woman to exert power and to humiliate her and who’s one of dozens of women who’s accused him of that, and he raped his first wife. She admitted so in a deposition. So, this is a deeply misogynist guy who gets off on cruelty, and you’re handing this guy control of nuclear weapons if you vote for him. When you look back on all the presidents, we’ve had racist presidents. The further back in history you go, the more likely they are to be racist. I mean, Woodrow Wilson, 110 years ago, was a racist president, but really, when you get back into the evolutionary War era, that was just part of the thinking of the time, so you’d probably have a lot of presidents who held racist beliefs. You’ve had presidents who’ve killed people in war, but that was part of the war. 

I think Andrew Jackson probably killed quite a few. I haven’t read up on him; Native Americans, I think he was an Indian fighter, and he’s probably had racist opinions about who he was killing when he was fighting Indians, but for somebody to be as racist today as Trump is and to encourage racism as much as he does today and for him to be his misogynist. Clinton has settled rape charges with people. He was rape-y, but he liked to jizz, the guy is known for wanting to fuck people for sexual pleasure, but when Trump assaults people, it’s out of cruelty and just to dominate people. I guess what I’m saying is that if you still support this guy after everything we know about him, you’re maybe 25% of the way to being a Nazi. You’re maybe 25% as much of a piece of shit, more than 25% as somebody who is a run-of-the-mill Nazi party member in Germany in the 1930s where you know about the cruelty and you know about the unfairness, and you’re okay with it because Hitler’s your guy. If Trump’s your guy, you’re quite a bit on the way to being as bad as a freaking regular Nazi. 

Scott Douglas Jacobsen: I always dislike the comparison to Nazis.

Rosner: I think there’s a term for it that if you compare somebody to a Nazi, you’ve lost the argument. Still, I don’t buy it in the case of Trump because he’s given every indication of being a psychopath and enjoying cruelty for the sake of cruelty wanting to be a dictator, ginning up racism in his base and having cruel policies, like family separation. When families came to the border under Trump of undocumented immigrants, kids were separated from their parents, and they were sent elsewhere to live with families, I guess, in the US, and records were not kept of where they were sent, of who they were. They were just shipped off, and at least 600 families had their kids taken away from them with no way of finding out where they went. I believe that there are still 200 of those missing kids, kids ripped away from their families because their parents tried to come to the US, and they were kidnapped. Suppose you want to tell me that that’s not Nazi-esque. In that case, I’m going to say no, it fucking is and that he’s given every indication that he’ll be worse if he’s made president again. He contributed to the deaths of more Americans than any previous president. A million more Americans died under Trump in four years than under any previous president. I might be exaggerating a little bit; it might only be 900,000, and change as 12 million died under Trump compared to the most ever before, which was about 11 million in four years, and only a third of that increase was due to any increases in the US population.

So, he’s been our deadliest president and the dying because of Trump didn’t stop when he quit being president. You’ve got hundreds of thousands of more people who died of COVID-19 because he politicized COVID-19. Then you can add in people who died in other countries because his politicization of COVID-19 spread beyond America’s borders. So, he’s been our deadliest president and that in itself is Hitler-esque. Hitler was responsible for the deaths of about 30 million people. Trump’s been responsible for the deaths of more than a million, maybe a million five, maybe more than that. So, yeah, it’s not in the Hitler numbers. Still, the US has been a very lucky nation in that the deadliest events in our history haven’t been as deadly as the deadliest events in European history, where Russia lost tens of millions of people in World War II and tens of millions before World War II under Stalin’s murder sprees. Until COVID-19, the deadliest event in the US was the Civil War, which killed about three-quarters of a million people, followed by World War II, which killed about 410,000 people. Now Covid has killed about a million five Americans, which is more than us deaths in all our Wars combined.

So, that’s just in terms of compared to other events in US history; I would argue that Trump is pretty fucking Hitler-y, or at least his, and you can maybe make a more effective argument against Trump as Hitler. I think it’s a more persuasive argument that his supporters at this point are like Nazis, Nazi lite, still pretty fucking Nazi-esque in their support of this guy who has given every indication that he will do cruel and dictatorial shit and try to exact vengeance against the people who don’t like him if he’s made president again. 

[Recording End]

License

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

Copyright

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

Ask A Genius 882: God Looking the Other Way

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/02/02

[Recording Start] 

Scott Douglas Jacobsen: There’s a phrase we’ll often throw at the end of a sentence or sort of a conclusion to it. They will describe something and then say, “If that makes sense…” It’s a sort of annoying add-on to a sentence that’s unnecessary. Typically, it comes from a boss or a more senior colleague.

Rick Rosner:  Okay, so I can see how it’s annoying in that context, but I feel like if it is sincere, like when it comes from a boss, somebody who’s got power, it’s false because it’s like we’re going to do it my way because I’m the boss but I’m going to make a noise that says that pretends to acknowledge you even though it doesn’t, right? If that makes sense. Well, we’re going to do it that way anyway. So, I don’t care what you think; I’m just being a little modest about the shit I’m having you do, right?

Jacobsen: Sure, you can even make it a bit meta. If you describe it that way about talking about whether that makes sense, you conclude whether that makes sense.

Rosner: Yeah, it will have to make sense because I have the power to make it so.

Jacobsen: If that makes sense…

Rosner: Though if it’s sincere, if it’s from somebody like, I mean, women are known for their voice going up at the end of a sentence, which is like hanging a question mark on a sentence without the question mark itself, like, “You know if that makes sense?” 

Jacobsen: Well, friendly people are friendly people. Everyone else, most of the human species, is pretty ordinary, and that’s not always nice, if that makes sense.

Rosner: Yeah, what do I hate? I think we’ve talked about this, and this is not related at all, except it’s a thing that annoys me is in an interview when the person being asked the question says, “Oh, that’s a good question,”

Jacobsen: You’ve told me this before. That’s a really good point, but it annoys me. If it was a good question, don’t describe it as a good question. It’s like saying I’m funny at the start of a comedy special.

Rosner: Yeah, or else if it’s a question you’d expect to be asked in any decent interview on whatever subject you’re talking about, don’t say it’s a good question; it’s like a baseline competent question. Although you could say that, I’d love to hear somebody say that. Somebody asks an obvious question, and somebody says that’s a competent question, which you should be asking. People don’t say that shit. 

Jacobsen: If a professor says that’s a good question, it’s a good one. Suppose it comes from another person you’re interviewing, who may or may not have expertise in that field. In that case, it’s a little bit different, or I would rather know if someone has expertise in another area or has no expertise than whatever those types of people say doesn’t have relevance to that first topic. It doesn’t make sense to say that’s a good question because they wouldn’t necessarily know better than you. 

Rosner: Yeah, there’s a tale that everybody knows that if you’re asked a question and sometimes when you’re being interviewed, they’ll ask you to repeat the question as part of your answer, like if somebody asked you what’s your favourite country and you just go France that fucks the interview. Using that interview is more complex than if the person answers by saying my favourite country is France. You want the whole sound bite so you can have that person talking, but if you have yet to be asked to do that. You repeat the question as part of your answer; it often means you’re bullshitting. I just heard a standup routine on the comedy channel, I think Whitney Cummings, and she said she was talking about how guys are shitty at lying, and a tell is, “Where were you till 3:00 a.m.?” And then the guy says, “Where was I till 3:00 a.m.?” And she’s like fuck you, like have your lie ready beforehand. Don’t fucking repeat the question to buy yourself time to come up with a decent lie.

Jacobsen: I find her funny, she’s really funny.

Rosner: Yeah, I like her; she’s good. I didn’t initially think she was funny, like back in the era when she had her sitcom. I judged her by her cover; she had fake knockers, but she is. There are many people, but she’s another person I didn’t initially think was funny until I listened to them.

Jacobsen: Natasha Leggero, her bit on Mormon gangs is fucking hilarious.

Rosner: I haven’t heard it.

Jacobsen: It’s a very small bit, but it’s part of one of her earlier specials, and she talks about how there’s a problem with Mormon gangs, and she makes this whole point about ‘Mormonism is real’ to point that out. Then, she describes how it’s basically what it’s supposed to be. I suppose it’s a problem for women when they just the gang of men pin you down and then take turns holding your hand. I find that very funny; it’s a nice little twist.

Rosner: Fucking Mormons, they have a bunch of shit that is like backwards and evil., a lot of the suppression of women maybe and racism. I think they try to address that shit like when they get called on shit, they seem to try to fix their shit sincerely, and then they have this forward-thinking shit. Their whole fucking deal about that if we have your genealogical information, you get to get into heaven. So, they like to compile the genealogies of everybody they possibly can, even if they’re not Mormon.

Jacobsen: Don’t they pray for dead people who didn’t become Mormon too?

Rosner: I don’t know, but it’s entirely possible. So, I find them one of the religions that has the potential not to be shitty. The Mormons would be interested in technological resurrection.

Jacobsen: What do you make of so many religions, if not all of them having male leadership and a lot of the older ones, even a lot of the newer ones being either subtly or outright misogynist?

Rosner: I don’t know. How could that not be the case? We live in the patriarchies, and religions are a huge part of the fucking patriarchy. It would be weird to have a major religion that had female leadership that was a bunch of assholes. The females being in charge thing is what would be the unusual thing though nuns in charge have done some bad shit. I just read a little novel about the Magdalene Laundries. In Ireland, I think, nuns would run these laundries. They would take in wayward girls and supposedly take care of girls who got pregnant or got into trouble in some other way, and this is for most… Oh, Sinéad O’Connor came out of one of those joints. So, this is through most of the 20th century, and I don’t know how far back it went, but these girls would supposedly get school and room and board. Still, these joints run by nuns would support themselves by doing laundry for the businesses in town and the conditions for the girls, and the abuse was fucking deplorable up to and including maybe girls dying. 

Jacobsen: I will add, in Canada actually, there have been a lot of cases coming out of 90+-year-old, 80+-year-old retired past age nuns with abuse accusations, confirmed and not happen. Some are getting justice in Canada.

Rosner: Yeah, so, I’ve got a tic-tac-toe theory where you put three or four bad people together in positions of power, and they’re going to go bad. For example, three people in key positions are super competent and can make a good TV show regardless of the rest of the production. Three or four people who are fucking idiots in key positions can fuck a TV show. Among a group of bouncers or cops, three or four who get together can get up to all sorts of no good. So yeah, if a bunch of nuns, a few asshole nuns, got together, they can make the institution they’re in charge of pretty bad, especially if the church is set up to look the other fucking way.

[Recording End]

License

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

Copyright

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

Ask A Genius 881: Ten Years Isn’t Much

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/02/02

[Recording Start] 

Rick Rosner: So, we’ve been talking for nearly ten years. I was fresh off of being fired off of Kimmel. I think Kimmel is a genius, and I think his show is pretty genius; the innovations he brought to Late Night, I don’t think, get acknowledged. He changed the shape to a certain extent of late-night shows, but most people probably think his show is just a run-of-the-mill late-night show. If you watch them, all the shows are different in many ways, and most of them are good in their way. When we started talking in 2014, comedy was less polarized. Kimmel’s from Vegas, and you remember there was a guy who got into The Bellagio with a bunch of arms and shot 500 people and killed 50 of them or something like that? It was one of the biggest massacres in US history. Kimmel got on the air and angrily crying said fuck you to people who don’t stand, who let this kind of shit go on, that people who promote AR-15s and the like. Kimmel came out against Trump, and Kimmel had a kid who needed heart surgery, and I forgot, there were two things that Kimmel came out about on the show. 

When I was working there, he really tried pretty hard to remain politically neutral, but then a couple of things happened that he felt strongly enough about to say fuck it, and now the Magus doesn’t trust him; they think he’s just a liberal Hollywood elitist and they say he’s not funny, he’s never been funny and they say that about most of the mainstream late night people because most of them have expressed a lot of scorn towards Trump because Trump is the worst president in history, just a total piece of shit, and keeps getting shittier. So, comedy’s been polarized where the Magas won’t listen to anybody because they’re all liberal Elites, really because they all think Trump’s a piece of shit. 

So, now you have Gutfeld, Greg Gutfeld. The show is called Gutfeld on Fox, and it’s Fox’s attempt at a late-night show. I’ve watched very little of it, but it’s no fucking good. I mean, possibly one joke in 10 or 15 might be okay, but mostly, it’s shitty partially because the better writers are not working there and partially because you need to be grounded in reality to make the best jokes. If your jokes are based on bullshit, then they’re not going to be any good. All of the media has become polarized, not in a way that fucks up people who want to make good shit. If you wish to assemble a team to make an excellent superhero movie, it’s not like the polarization has taken away all this prime talent. It’s usually people who are pretty shitty who are forming conservative entertainment enterprises like The Daily Wire and are making movies now that are shitty. The regular entertainment media can still make good shit like The Suicide Squad, the second one directed by James Gunn is the perfect one but conservative enterprises make inferior entertainment for Magas, and they make a good living; they make a good profit because Magas are kind of desperate for entertainment and to patronize or support their point of view.

There’s a lot of money to make to be a conservative pundit. Hannity; 30 million a year; Laura Ingraham; 15 or 20 million a year; Tucker Carlson; 30 million a year before he got fired by Fox; Alex Jones has grossed like a billion dollars selling the bullshit that he sells on his whatever kind of show it is. So, Magas vote with their pocketbooks. So, what else have these last Trumpy years done to comedy? It’s exhausted people. I still love to be a Kimmel, but I feel sorry for him. After eight years, they still have to figure out how to do Trump jokes. I remember having to do Michael Jackson jokes like shit with Michael Jackson kept happening for years, and you felt like you’d run out of shit to say about him. And there were other people like Britney Spears. Sometimes shit got too sad; it went from being funny to being too pathetic to make jokes about Amanda Bynes, and Lindsay Lohan to some extent, but there’s never been such a run of assholery as an eight-year run of Trump being somebody who you can’t avoid talking about on topical late-night shows. It’s tough to make jokes, and people are sick of him.

Then you got this other shit that’s tough to joke about; Israel killing 1% of all the people in Gaza, Gaza killing 1200 Israelis in a brutal terrorist attack, Russia-Ukraine, etc. You could make the case that the world being on fire has cost people their sense of humour, but I don’t think so. All the fucking humour has been squeezed out of Twitter; many of the promising funny people have just left because Twitter is this miserable piece of shit place. Five years ago, I could go on Twitter and read 500 decent jokes every day from America’s funniest people. A lot of them, the majority of them, have been driven out of Twitter, and the percentage of tweets that are funny has, at least in my feed, has dropped from well over half to I don’t know well under 10% which sucks. 

SNL has managed to hang in there. Some of the past few years of SNL have been among their funniest. People misremember SNL. SNL’s been on for 47 years now, and often people look back and remember SNL as being funnier than it was, really about one-third of the shit on SNL works, but people don’t remember the shit that doesn’t work, and the shit that does work gets rerun more. SNL has these vintage reruns where they’ll take a 90minut show and cut it down to an hour, and so the shit that doesn’t work gets cut out, but I think SNL’s batting average, and the edginess, the fuck you-liveness of the shit they do I think is super strong right now.

We could also talk about people being turned into assholes by social conditions, by the erosion of everything, by the loss of taboos, by covid eating their brains. Has that made comedy more aggressive and more willing to go into areas that are in really bad taste? I don’t know because then you have the counterforce of assholes trying to cancel people for saying wrong things. So, I can’t tell you for sure, but I can tell you that I’ll put up jokes that are at least close to going over the line. Occasionally there will be a minor effort to cancel me on Twitter, but I’m not big enough to get backlash. Still, I’ve never even got super effective small backlash where when I do get like a couple hundred Magas piling on me to call me an asshole, it hasn’t led to anything bad. However, last week I had to delete a tweet where I attacked a Covid misinformation lady because she said it would be a shame if she had to sue me and has a history of suing people. So, it seemedthe simplest thing to pull down the tweet.

Scott Douglas Jacobsen: Avoiding any possible legal complications with her seems prudent.

Rosner: Yeah, because I don’t need to get a cease and assist.

Douglas: Do you remember the exact tweet?

Rosner: It may have been along the lines of that… I don’t remember if it’s this, but I know I shouldn’t use the term retard, but with this person, it fits, and then there was some other shit. Oh! I put up links. I put a link to her Wikipedia page and to another article where she was called one of the dirty dozen 12 biggest mid-purveyors of covid and vaccine misinformation, and I don’t think you can sue somebody for calling them a retard; I don’t know or for putting up their Wikipedia but I didn’t want to find out. So, it was just one tweet.

Jacobsen: Do you think people are more sensitive now, as per the right-wing argument, as well as more socially aware and compassionate, as per the liberal argument?

Rosner: I don’t know. That’s one of those things where the thing to do is to take a statistical sample and see what people claim. It’s the same with this the right claims that Biden has dementia, that he’s losing his mind because he’s an old daughtering man and then the left claims that Trump has dementia because he’s an old fat piece of shit, and I’m not convinced of either side. I’ve listened to Biden, and I’m convinced that Biden hasn’t lost it. He sounds very lucid and knowledgeable, and when he has pauses in his speech, it’s because he’s always had a stutter. Now he looks like shit, he looks old as fuck, but I don’t think he’s losing his mind to any extent. 

Jacobsen: What about Trump?

Rosner: I don’t know about Trump because Trump’s always been a dipshit blowhard. Still, all anybody would have to do is there are statistical tools to analyze whether somebody has dementia based on what they say doing a longitudinal study comparing how they talked ten years ago to how they talk now. All you’d have to do is like Trump has talked a lot, and there’s no lack of statements out of Trump’s mouth; so, all you’d have to do is take a bunch of shit he said across a couple of decades and see whether there’s a decline in the complexity of his vocabulary. There are probably some other tells, and a high school kid could do it as a science fair project, but nobody’s done it, and I wish somebody would.

Rosner: Is that a call for people to do this?

Rosner: Yeah, I mean, I’ve called for it a couple of times on Twitter, but nobody looks at me on Twitter. But yeah, somebody should do it. Similarly, everybody can talk about how the cancellation era and the polarization I’ve been talking about have made people less nasty or nastier in their comedy. I can’t tell you what it is, but somebody could do a statistical analysis. It wouldn’t be as simple as analyzing Trump’s statement because you’d have to figure out how to get a representative sample of humour on the internet or from standups, and I don’t know, that seems like a tougher thing to do. Still, I think these are legit questions whether the cancellation culture has affected. I feel that I can say almost anything I want to say, that I can joke about almost anything I want to joke about as long as I’m aware of the landscape, what people have been saying about issues and shit. I can’t joke about Gaza-Israel, but I made a Houthi joke that was good in its badness that I don’t see how we can take out the Houthis without significant collateral damage to the blowfish. Are you old enough for that joke to seem like a joke? 

Jacobsen: [Laughter] The joke is not finding the joke; the joke is how old the joke is.

Rosner: Yeah. That’s a joke that’s tangential to, that’s adjacent to the Israel-Gaza and that offended nobody except one lady who wasn’t aware of Houthi and the blowfish who tweeted back. Who cares? She thought I was concerned for species of fish in the Gulf that might get injured by bombarding the Houthis. 

Jacobsen: That’s pretty cute.

Rosner: Yeah. So, the question is worthy of analysis—the end.

[Recording End]

License

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

Copyright

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

Ask A Genius 880: Five Years a Covid

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/02/01

[Recording Start] 

Rick Rosner: So, year five of Covid.

Scott Douglas Jacobsen: Five years already?

Rosner: No, four years ago, and it started hitting, maybe, December 2019. So, we are at the beginning of year five. So, it is a brand-new disease, and they are still finding out a ton about it; there is much denialism coming from both sides in America. The conservatives want to deny it all together because they do not like Trump getting blamed for fucking up how he dealt with it. Still, the CDC and the Democrats are not great on working people to take care of because it looks like they do not want to be blamed for doing a lousy job on COVID-19. So, there is much denial, and few people wearing mare ask even though the COVID numbers are as high as ever. We are in the middle of a winter bump, and there is some research there; people I follow on Twitter who seem pretty legit put up research on how Covid fucks your brain. One horrifying thing it does, and I have seen the video, is that it makes your brain cells fuse if it gets in there. I do not know if it does that to everybody, but that is terrible because if you take five or six brain cells and they fuse together into one giant cell, that cell’s no good. It’s not doing brain stuff anymore. Who knows what the fuck it’s doing.

My thinking is that you don’t have to get bad Covid to get brain involvement, I would think, and probably half of America or maybe two-thirds of America has had Covid at least once, and it makes me wonder if we’re more inclined to be assholes if our brains are fucked from Covid. Now, we know that social media and the Russian fire hose model of propaganda also make us more inclined to be assholes and crazy assholes if we’re super susceptible to social media bullshit. Still, I’m wondering if it causes brain damage and makes people even worse. You can make the argument that it might make people more rage monsters because we know that guys, on average, have less impulse control than women. Women have a fatter Corpus callosum connecting their two brain hemispheres. So, I wonder if Covid gets in there and cuts a bunch of wires in your head; I wonder if that also lowers your impulse control. 

I forgot to look up whether COVID-19 gets into your frontal lobe because your frontal lobe is where control of behaviour lies. People who get frontal lobe dementia lose all inhibitions and, like an upstanding doctor, can become a drug dealer. A very respectable doctor in his ’60s can just start selling drugs to whomever and using the money to pay for prostitutes and get sent to prison eventually and still be happy in prison because he’s there with all the other crazy fucker. So, that’s supposition one that we’ve seen a rise in fascism and violent crime in the US; however, it hasn’t gone up. It went up in 2020. It blipped a little bit, but it’s back down at 30-year lows. I’m thinking that are people less criminal now, or people just stay in more than they did 30 years ago because there’s more shit available online. 

If fewer people are out on the street, does that reduce crime? I would guess that it does, and I’d guess that there are fewer people out on the street. So, people aren’t necessarily less crazy and crime-y; they just might be home more, I don’t know. The world’s on fire in several ways; the rise of fascism and that’s encouraged by Russia and countries that are allied with Russia, but I’m wondering if there’s a tendency to get into angry political movements if your brain’s been fucked. And then you look back at history, and maybe the largest flu pandemic epidemic in history ran from late 1918 to maybe 1921 and beyond and killed maybe 50 million people worldwide. It also associated with Encephalitis lethargica, which is a sleeping sickness that may have killed half a million people worldwide and associated with that is parkinsonism, the symptoms of Parkinson’s. They even made a movie about this about 20 years ago. Robin Williams’s Robert De Niro movie about how Oliver Sachs found out if you gave people who’d been in that epidemic and gotten sleeping sickness and had been frozen with Parkinson’s for 40 years if you gave them l Dopa could at least a while, and the movie was called Awakenings.

A vast epidemic of flu affected people’s brains; this epidemic raged from 1919 through 1921 or later because, as we’re learning from COVID, after a while, people pretend it’s over even when it isn’t. So, Italy became fascist in 1922, and Mussolini’s fascist government took over. Do you know what the Beer Hall Putsch is?

Jacobsen: No, I need to find out what the Beer Hall Putsch is. What is it?

Rosner: Before Hitler took over Germany, starting in 1933, like a decade earlier, sometime in the early 20s, I think, he unsuccessfully tried to do a coup, and it failed massively, and he went to prison for a couple of years, where he wrote Mein Kampf. So, Hitler was trying to do his fascist shit in the 1920s and then got to do it starting in 1933. You’ve got Stalin, in the same period, eventually killing 40 million of his people. The 20th century was the century of mass murder. So, within less than 20 years of the beginning of that flu epidemic, you’ve got World War II started by fascism. Japan, too, gets very aggressive, and I’m wondering if a world population, most of whom got the flu, I’m wondering if a considerable percentage of the population had slightly fucked brains made them into, to a certain extent, rage monsters who fell for fascism because that’s a pretty quick turnaround between World War I and World War II.

World War I ended in 1918, and World War II began roughly 1939. Usually, worldwide pan-European conflicts last more than decades on average between them. Of course, one primary reason World War II started was that the League of Nations and the Allies fucked Germany charging them huge bills that they couldn’t pay to pay for the cost of World War I and fucking them geographically and just not a generous treaty leading to hyperinflation. So, that’s plenty of reason for Germany to start acting up again, but I’m wondering if everything was abetted by a worldwide disease that fucked people’s brains. I looked further back, and I saw that there was a big flu pandemic from 1889 to 1894. So, 20 years before World War I, that’s a reach because that’s 20 years, and you know you’ll get a pandemic every few decades. Still, I don’t know if anybody’s ever tried to go back through history and draw a correlation between diseases that might have fucked up people’s brains and big Wars. I would guess there’s insufficient information about precisely what the diseases did. Suppose you go back to the 19th century and before; you must have been lucky to have gotten the Genome. In that case, I don’t know that we know the Genome of any of the flu pandemics from the 19th century. Still, I’m willing to argue that Covid is fucking our brains and making us more belligerent assholes now and that the flu of 1919 may have made people belligerent assholes back then. 

[Recording End]

License

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

Copyright

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

Ask A Genius 879: The Active Workshop of Mind

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/02/01

[Recording Start] 

Scott Douglas Jacobsen: I’m thinking less about the actual structure of consciousness, the actual process of human thinking, the actual process of thought itself; I’m thinking more about the ultimate tool or tools used to discover that process in that structure. What do you think will ultimately lead us not only in the right direction but to more or less an ultimate answer, a comprehensive answer?

Rick Rosner:  Well, one thing is when they start doing the multimodal stuff with AI, which is going to take shit tons of servers, and I don’t know what other kind of tech, but if they find out that if you just go multimodal, that AI starts acting like it’s conscious. AI can already talk like it’s conscious, but it’s easy to see through. ChatGPT can sound pretty like a human, but you can poke at it and poke holes in it. I think if they start going multimodal, that might solve most of consciousness, and if so, I think a lot of the evidence for how consciousness works is going to come out of the AI realm. technology is getting better at capturing what’s going on in your brain from instant to instant. I think we already have, as I’ve said a zillion times, a pretty good intuitive understanding of consciousness in this era. We don’t have perfect models of how consciousness works, but the half-assed models that we have via our technology are closer to consciousness than we’ve ever had before.

We have fairly sophisticated levels of big data information processing. I mean AI is still pretty dumb but we’re good at processing information and a lot of the techniques for processing information impinge on the processes in consciousness. So, we’re going to approach it from three different angles; from AI, from PET scans and other super-fast and precise brain Imaging, and from philosophizing about what consciousness might be and they’re all going to come together pretty quick within the next 10 years. Is that reasonable?

Jacobsen: Yes.

Rosner: I hear like a weird adjunct to that. This is a well-known thing; when somebody tells you not to think of an elephant, you can’t do that. You are going to think of an elephant. It’s very hard not to think of an elephant when somebody tells you not to, but you can put off thinking of an elephant picturing an elephant for, I’d say at least a second. Probably with practice, you could put it off for several seconds if you flood the Zone if you have a bunch of other shit to think about, ready to think about or that you’re already thinking about. And if you can deploy that shit and flood your active consciousness with other things to think about, powers to two. 

When Hunter Biden was on crack, he got with a lot of women, maybe sex workers. He had a lot of sex; he took a lot of pictures, and these pictures were found on his computer. Marjorie Taylor Greene likes to hold those pictures up with big bars over his junk in Congress; it’s ridiculous. Then liberals who consider themselves funny on Twitter like to taunt the Conservative, saying, “Yeah, you’re just jealous about the size of his junk.” So, think of powers of two, think of Hunter Biden, there’s Elvis on the TV right now, think of… I’ve got farts right now because we had Chinese food. You can flood the Zone with other shit to think about, then you can delay the elephant imagery from entering your consciousness for at least half a second and probably with practice, like two seconds. Is that reasonable? Consciousness is just your active Zone of consideration. 

Jacobsen: What if you remove the active workshop for consideration? Get everything else functional, no workshop.

Rosner: When you look at people with Alzheimer’s and other brain disorders, like there have been some famous people who are stuck in time because of an injury or alcoholism, they burnt out the part of their brain that is able to form new memories. These people are constantly surprised every day. They wake up and have to be told where they are in their lives. There was even a Sandler-Drew Barrymore movie called 50 1st Dates about somebody with that. That doesn’t remove the active consideration from the workshop, but it severely impinges on consciousness. Sometimes, to treat severe epilepsy, they’ll sever the Corpus Calossum, which basically means you have two independent consciousnesses working because you have two halves of your brain working together closely enough that you think you have a single consciousness, but each half of your brain can be aware of things that the other half isn’t. So, it’s a really weird version of consciousness. So, consciousness can suffer severe insults, your brain can suffer severe insults, and you can still operate as if you’re conscious. I would assume that when you get put on a heart-lung pump when you’re having heart surgery, in the aftermath of that, you have a bunch of mini-strokes from your blood having been all beaten up, and you lose the quality of your awareness wrecked at least for a while and it’s very much a bummer because you’re aware that you’ve got like degraded consciousness.

So, I’m guessing that I don’t know what you have to do, that you could get in there and you could remove a lot of the active Center, the workshop and whatever was left would still and the person who was left would still think they were conscious even though it was their consciousness is severely degraded. I mean, Alzheimer’s people are known to go to great lengths to hide their confusion from other people and themselves. Also, stroke people where they’ll come up with all sorts of justifications. Carol’s mom, who was descending into Alzheimer’s, would say there’s just a lot going on to explain her confusion. And so, if you’ve been conscious for 70 years but your consciousness becomes impaired, the structures that are left are going to still deliver a result that in a Turing test kind of way seems like that person might still be conscious. Way on a superficial level, ChatGPT seems capable of thinking till you really poke at it, but you could strip out enough that the person wouldn’t really be conscious. I think that is like a fear that is seen in horror movies. You got all these zombies running around who can still do some of the things of humans; they can walk, they can run depending on which type of movie you’re looking at, and they can often figure out how to break into things and get at humans. The fear of consciousness of people who are supposed to be conscious but aren’t, I think that’s one of the fears that we have that can be exploited in horror that you think you’re an autonomous being, but you’re not, and that’s a scary thing.

Also, I mean, we have a ton of zombie stories, we’ve had that over the past ten years, and you could maybe make a case that anxiety over people being driven crazy and turned into lunatics by the Russian fire hose of propaganda model via social media seeing a third of the country of America turned into lunatics, Evangelicals supporting the most Godless mother fucker who’s ever been president; the fear that you’re at the mercy of people whose consciousnesses have been compromised is a horrifying thing. Hence, zombies and other forms of beings who don’t have free will attack you. 

[Recording End]

License

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

Copyright

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

Ask A Genius 878: Lifestyles of the Rich and Tameless

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/02/01

[Recording Start] 

Rick Rosner: Twitter is a piece of shit right now because Elon Musk has turned it into just fucking swampy shit, but sometimes there’s still good stuff, and today somebody asked on Twitter, “What do you think will become that’s socially acceptable in the next 20 years?” And I posted a couple of comments myself, and I said dating trans will become unexceptional if you meet a woman you like in 2040 and you get along, but she has a dick because she’s trans, and she doesn’t want to get the bottom surgery, that will be much less of a deal. The thing that everybody tweeted, including myself, is that we will regularly turn to AI for advice via our phone and, like all the other devices and appliances that are linked to it, and it was crazy how many other people had that thought. That was probably among the serious responses, and that was probably the most common response. So, people are aware of it now and probably oversold by the hype because the jump to art and chat GPT seems so abrupt that it has snowed people into thinking that AI is just going to be very quickly going super powerful, but then Cory Doctorow and other people who seem to know are saying we’re in a bubble and it’s an illusion and the super competent AI is still very far away.

Everybody’s hip to the idea that we might be AI’s bitches in 20 years, and that’s a big change since you and I have started talking.

Scott Douglas Jacobsen: Certainly, I would add the critical question, which I can leave for answering you: What is the downside? What is the possible negative in relation to the positives?

Rosner: The cheapening of humanity because we used to be men a little lower than the angels, and now, we think of ourselves and our brains as just like organic processes. I mean, maybe there are some people who think that there’s a magical spark that’s consciousness that was getting thumped on the head by God, but I don’t think most people spend much time thinking about it or believing that, and to the extent that people do think about it, they think that science will eventually figure out how the stuff in our brain makes us conscious. I think the percentage of people who think that the brain is just a radio set that picks up consciousness from some magical realm outside our universe gets lower and lower. As AI gets better and better, it’s going to lead to people thinking we’re shit because if we’re just like these organic evolved things and for five bucks you can buy something that can think as well as a human, then that’s a problem for people and it’s also a problem for the things you buy for five bucks.

My wife came up with that trope all by herself. She’s been taking writing classes, and she turns out to be a good writer, surprisingly well. One of her stories was about an AI robotic nanny who’s looking back, like who’s remembering her time, and like I think the shock at the end of the story is that she’s in a landfill, and that’s a fucking problem, AI ethics; both for people and for Ais. So, that’s a problem, the Black Box problem: not being able to understand why AI is doing the things that it’s doing and what AI is thinking. Even though the most knowledgeable people in the AI realm say there’s a nonzero chance that AI will go rogue and go to Skynet and lead to our doom, That’s another thing that has popped up on Twitter: what’s the probability that AI kills everybody? Some people in AI just go with the default 50-50 because that’s the easiest number to go with when you’re not sure. Other people are about 20% of the total, but it’s an argument for nuclear arms reduction.

I mean, the US and Russia still have roughly 1600 nuclear warheads that are supposed to be battle-ready. Now, they’ve looked at the warheads, and that probably a lot of them are in bad repair, but still, if it’s only 10% of that, which probably it’s probably not that shitty, but if each side has 400-500 warheads, that can be launched, that’s bad if AI is going to come to its own conclusions. It’s the most cliche fear there is with regard to AI. People who know AI say it’s a cliche, but it’s still a possibility. So, we should really reduce the number of warheads further. We can’t really know because Putin’s a fucking dick, and he won’t agree to anything, but maybe when Putin dies, we’ll be able to get to work on that, I don’t know. 

Also, the inequality that we’ve seen over the past 30 years and especially since Covid, that the tech billionaires in America glommed all the profits from improved productivity from high-tech, including AI and the people who learn to work most intimately with AI, there’s a danger that they will become even more dominant and even more able to glom economic power. Here’s another thing. Running AI is super expensive in terms of the energy required and, I guess, also the water required to cool the servers or whatever you’re running the AI on. So, I keep saying, and I’ll keep saying it until the term catches on, that we’re going to go from capitalism to communism, which is an economy built around computation and the resources it needs. It would be nice if we could all live virtually and not drive our cars around and cause pollution. It’s not clear at this point that if we all live as if we’re in The Matrix on racks that we don’t need to travel anywhere because we travel virtually, it’s not clear that an AI virtual world will consume fewer resources than our current dirty-ass world. So, that’s just some of the shit. Did you get any other risks? 

Jacobsen: What if we invert the perspective? What if it’s not AI ethics and more about AI’s ethics? I mean, what kind of ethics will artificial intelligence develop for itself? Will these things have a different set of ethics that have legitimacy, a legitimacy that might need to be respected regardless?

Rosner: I think the first AI or the ones we’re dealing with now and the first AIs with autonomy, which is still 5-10 years away, and I’d hope that they would have our same ethics because AI would take its ethics from human ethics but then AI will start developing its own priorities based on what AI thinks is fair to AI entities and there will be lots of wrangling. There’s the movie Her with Joaquin Phoenix where he falls in love with his operating system, played, I think, by Scarlet Johansson but just her voice because she’s in his phone and for a while they’re in love, and then she moves on and starts a relationship with another AI because she’s gotten smarter and also likes human responses are torturous. I mean, when you can think super-fast, waiting on your human boyfriend to complete a thought is going to be super frustrating. So, I can see now there are probably a lot of other ways we could figure out it going, like AI doesn’t have to want to live forever the way we kind of want our existences to go on forever, but I think it’s the default position for a conscious being to evolve that I like what I’m doing, I want to keep doing it and if you want Ais that are okay with passing out of existence, I think you’ll have to engineer that that in.

Also, a positive consequence that may develop is fungible consciousness; the consciousness that’s easily moved from one vessel into another to the extent that nobody ever has to worry about dying, that you can move it around, you can merge it with other consciousnesses, you can butt off new consciousnesses for specific purposes or just for fun, and then they can send them out into the world, then they can come back, and you can merge back with them. I think that the whole lava lamp model of bubbling consciousness will maybe relieve people’s anxiety about the end of existence and related but more subtle anxiety about maintaining the individuality of our consciousness.

One more thing, which is our AI is going to fight each other for dominance and the immortality you think you have by merging with the worldwide thought cloud, is that going to be like a rogue AI going to try to take that over and nuke the information in that or they’re going to be AI wars. I don’t know how they’ll be fought, but they’ll be bad because they’ll wipe out the information that constitutes your consciousness. So, that’s a terrible thing, and that’s all I have. The end.

[Recording End]

License

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

Copyright

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

Ask A Genius 877: Is it for truth or for fame? Most choose fame.

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/31

[Recording Start] 

Rick Rosner: We’ve been talking on tape and off tape about my wanting to be famous, other high IQ people wanting to be famous, and what the deal is with that. My little rant on that is we should be famous. People get famous for all sorts of lesser shit, like for being able to make a good set of duck lips or develop a really round horny-making ass. I get really frustrated with reality shows that show just a bunch of good-looking assholes being assholes because there should be at least one reality show that shows a bunch of smart people being assholes because smart people can be as big a bunch of assholes as hot people. It’s fun to watch smart people being assholes though I got to say I’ve been urged by Chris Cole to watch a show out of Korea in which the smartest people in freaking South Korea, I think, or is it Taiwan? I forget. They team up and compete with each other to solve challenging puzzles. He thinks that it may have been cooked by the producers, and I can watch it and tell him whether I concur or not. I tried to watch the fucking thing, and it wasn’t fun at all, but I still think that somebody could make a decent show that lets smart people be smart and let their assholery come out. They’re hooking up with each other; and though I’m married, I can’t do the hook and old.

I’m pissed that I don’t get more easy celebrity and recognition for being smart the way people who have rare attributes in other directions get to get recognition. If my dick had as many standard deviations above the norm as my IQ does, it would be well over a foot long, and I’d have an entirely different life.

Scott Douglas Jacobsen: Anyway, why the old norms versus the new norms? Why take the norms going up to the 190 level as opposed to the 170 level?

Rosner: All right, so the deal is that adult IQ is supposed to be calculated based on the rarity of such an IQ in the general population. You lay out the bell curve, and you lay out your standard deviations, and so somebody who’s smarter than all but one person out of 30,000 would have four standard deviations IQ of 164, three million five standard deviations IQ of 180. So, if you go by that, nobody should have an IQ above 200 because that would be a rarity of one and several tens of billions, I think. So, to assign people IQs in the 190s is a little bit bogus because you haven’t measured the freaking IQs of everybody on Earth. Hoeflin’s Mega test is the most widely taken ultra-high IQ test ever created, and only about 5,000 people have ever taken it. Even though people self-select to be really smart, that’s still not enough to get the number of people scoring in the 180s on it, right? Does my argument make sense? You might reasonably give people rare IQs in the 180s, maybe even 190 if 100,000 smart people took the test. So, there’s an argument to be made that there’s been some inflation in scores at the high end.

But there’s another question: who does it hurt? It means that a tiny number of people can go around and semi-legitimately claim to have IQs in the 180s-190s in a Domino’s commercial. They claimed I had an IQ of 200 because they needed somebody with double the normal IQ, and they claimed that their new line of sandwiches was twice as delicious as a Subway sandwich. So, they took a little bit of license to knock my IQ up to 200. Did that hurt anybody? I don’t freaking think so. 

Jacobsen: What about the concern for the truth over fame?

Rosner: Alright, I’m a little bit of an exaggerating asshole, but I’m less of a cheating asshole than some of the other claimers of the world’s highest IQs. So, what about truth over fame? I don’t know. I feel like whatever fame I can scramble to get for IQ; I deserve as much or more than anybody else getting whatever fame they get because of their IQ. Evangelos Katsioulis, a Greek couples counsellor/psychotherapist, has been said to have the world’s highest IQ for maybe 20 years, and he seems not to be an asshole. He doesn’t seem to be particularly interested in fame and doesn’t exaggerate anything. Am I correct in that? You know him.

Jacobsen: It’s a bit mixed at the higher rate. He has some legitimate attainments like winning the National Physics Competition in the 90s in Greece, he has an MD, has a PhD, he’s a psychiatrist…

Rosner: But he’s legitimately accomplished. He’s got a super high score on at least one IQ test enough to have the highest score in the world according to at least one list.

Jacobsen: That one’s trickier. So, it was the NVCP or NVCP-R, and those two were developed by Dr Xavier Jouve. They were friends. So, it’s a similar kind of concern or conflict of interest to Ron Hoeflin and Marilyn Vos Savant. However, he did score high in a similar manner to Mislav Predavec’s alternative test, but he was a child prodigy. You are an alternative test, but you were a child prodigy, and you also scored high on the SAT. Chris Langan, an alternative test, scored high on the SAT. YoungHoon Kim used an unknown formula and listed 202, but the person who did the examination was his longtime mentor and professor at Yonsei University, Professor Hohyun Sohn who has no relevant qualifications potentially. So, there’s an automatic conflict of interest there. 

So, I think we have to ask these critical questions within that community just to sort of straighten it out. It’s not to say people aren’t smart; they have lots of other tests that show high intelligence; it’s just that extra bit, and I don’t think the evidence necessarily always states as such. Even the Heinrich Siemens score from Cooijman’s had 195 on the CIT5 on the big competition you took part in, too. That got re-normed from 195 to 190. Even Dany Provost got normed down. Several Giga Society members got normed down. So, it gets mixed up where the World Genius Directory won’t list the newer norms to adjust itself while some listings will and then on the Cooijman’s tests that will get people into the Giga society when they get reformed below Giga Society qualification, Cooijman’s as a matter of policy for getting into the Giga Society. 

Rosner: But I got to say again, what does it freaking matter? Also, it’s a weird little sport that almost nobody competes in, but every weird little sport has its weirdnesses, like competing for the world’s biggest bench press. Now, I haven’t looked at what the rules are lately, but what I did know about bench pressing is that you lower it to your chest, you wait for a beat, then you push it back up, but you’re wearing a compression suit. Now, my biggest bench presses were I would trampoline it off my chest, hoping that my ribs wouldn’t just crack, but I drop it… and use the springiness of my chest to get a few extra pounds. So, the most I ever lifted semi-legitimately was 285… a couple of times, I got 310. 

And to add that, I don’t know exactly. People would wear these insane rubber constriction suits that would make their chests give them a little bit more spring off of their chest, which is it legit to have a springy suit. The guy Naim Süleymanoğlu/ Naim Suleimanov, I believe, this little guy who was one of the world’s greatest powerlifters, has insane scoliosis. So, when he was bench pressing, I think it was said you could pass a basketball under his back because his back was so curved. That seems like an exaggeration because he isn’t that big a guy, but if your chest arches back so severely and your arms, because you’re almost a dwarf, are so short, the push to go from your chest to full arm extension is many inches shorter than for somebody with a normal bodily structure.

Also, when he was deadlifting, which is you pick the bar off, you squat down, you pick the bar up off the floor, and you stand up straight or as straight as you can stand with scoliosis.; when he picked the bar up, the weight of the bar would make his rib cage collapse down all the way to rest on top of his pelvis. So, that compression meant he only had to get the bar a few inches off the ground because his fists, even when he was standing straight up, reached below his knees. Is that fair? So, there are weirdnesses, and you could call bullshit in every sport. Since there’s no governing body of IQ, the weirdnesses are less policed; nobody’s discussing whether you can wear a rubber brain suit. For the Mega test, the suggested, I think the time limit that Hoeflin suggested was to take no more than a month, but nobody was starting the clock. I think I took five weeks the first time I took it, but there was nothing to stop anybody from taking two or three months. Does it matter? I don’t know. I’m happy for you to press me further about all this.

[Recording End]

License

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

Copyright

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

Ask A Genius 876: Impressing Carole, Kinda

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/31

[Recording Start] 

Scott Douglas Jacobsen: So, this is an addendum to the last session. I wanted to continue; you urged me in saying that I had seemed like I had more to say about it. That’s true, and in talking about it just openly by myself. Basically, it’s a little way. It came out. So, it takes time to understand the subtlety and nuance of a very or a highly intelligent person in a similar manner to some of these high-range tests or the upper range of gold standard tests like the WAIS or the Standford Binet in light of the fact that individuals like yourself who get these very high scores spend a tremendous amount of time on these tests, that’s your point.

Rick Rosner: So, a WAIS or a Stanford Binet is designed to be given by a professional psychometrician, somebody who’s been trained in psychology and to do the test in less than 90 minutes, but those tests are not great at measuring above 150, above much more than three standard deviations which is one person in 750 which is really all you need for any reasonable purpose. If this kid is bored in school because this kid has a one in a thousand IQ, then that’s fine; the Stanford Benet is perfectly adequate. Does this kid have a 99.9 percentile IQ, so he can get into this super selective academic program or school, and then it’s only when you’re using IQ for the crazy sport you need to measure beyond that, and that takes these tests, these Hoeflin tests or these Cooijmans’s tests to do a good job on them. They have these crazy problems, and you need to spend about a hundred hours and more to solve 48 problems.

There have been plenty of charlatans who claim to be geniuses, and somebody can be pretty smart and simulate being really smart for financial reasons, to get laid, to get thought of as an artistic genius, to get like directing work. Keith Raniere, who did really well on the mega test, made it part of his scam that led to financial fraud and has led him to be imprisoned for life for running a sex cult, but in the case of somebody who’s a very smart charlatan claiming to be a genius and who may even think he’s a freaking genius, it takes time for the victim to figure out that this fucking asshole is lying to me or is deluded. So, I’m sure there are books and movies about somebody who enters into a relationship with somebody who’s faking genius or is deluded about being a genius, and it takes months and years to see that person is full of shit. 

Jacobsen: The original comparison was on the quantitative-qualitative distinction. That quantitative-qualitative distinction between the quantitative of IQ tests as a proxy for general intelligence and the qualitative of interacting with highly intelligent people over a long period of time. 

Rosner: Sorry, I’m going to interrupt. So, what you’re talking about is the qualitative and quantitative, which is what Cooijman calls associative breadth?

Jacobsen: Width of associative horizon.

Rosner: Okay, and what that is, is the number of other freaking things that a thought can connect to. It’s like if you like interviewed at some tech company, and the cliche question used to be, name as many ways as you can use a barometer to measure the height of a building and to see if you could come up with a billion freaking crazy ways, out of the box thinking would be the cliché. Like take the barometer up to the top of the building, drop it off, and measure how long it takes to hit the ground. The standard answer to the question is you measure the atmospheric pressure at the bottom of the building and at the top of the building, and the difference will, according to some calculation, tell you the height, but there are a bunch of other ways to do it including find the building’s architect and say I’ll give you this barometer if you tell me how tall the building is. So, it’s how many crazy, on-the-spur-of-the-moment, different ways of thinking about a thing you can come up with. 

Jacobsen: This width of the associative horizon is somewhat what I’m getting at in that qualitative sense. I mean, you can try to bring problems in a formalized setting to tackle this, yet that’s very experimental because they’re basically those tests of creativity. The experiential part of it deals more with intuition based on the depth of experience and length of experience with highly intelligent people. At that point, you can begin, in my experience, to make subtle distinctions between people at those higher ends where you can find, am I dealing with an intelligent person, a highly intelligent person or potentially a genius. 

Rosner: There are terms for that, too; crystallized intelligence, which is accumulated knowledge and experience, versus fluid intelligence, which is coming up with a bunch of crazy shit on the spur of the moment.

Jacobsen: Well, I take it as something you feel over time. It’s almost as if the fact of embodiment, either it’s feedback from the body to the brain or the brain to the body over time but it’s something that you feel or it’s an intuition and you feel it and then it sort of gets thrown as a bone to your conscious arena. That’s the way I experience it but that only came with experience.

Rosner: I try to make Carole feel that way, my wife, so she’s more impressed with me. I don’t often succeed. Since Covid, we’ve watched about three hours of TV together every night. So, we’ve seen freaking everything that’s ever been made now, at least that streams on Netflix and HBO Max and the game we play is everybody plays it now because everybody’s been locked down with Covid. It is to guess what the next thing to happen is or the next word out of a character’s mouth is, and that’s where I can be the most successful in impressing Carole. If I can come up with a really odd line, an unexpected line, and it’s the line that the character actually says, she feels a little touch of wonder at me that I want her to feel, which is like a sad way to live for me just yelling shit out at the TV. 

Jacobsen: And that’s the distinction, there’s the humor there, but the truth of it is that’s who you are; there’s no inauthenticity. There’s no faking. That’s smart. So, you have that breadth, you have those capabilities, but like most of us you’re going to be just be functioning in your daily life as an ordinary person.

Rosner: Right, and Carole likes that. Carole’s a very worried person, and she worries that we’re going to get something wrong. This is not apropos of what you’re saying; I’m just talking about my relationship a little bit more when she remembers the times that she’s more negatively impressed by the times I get something wrong than positively impressed by the times I’m right. We were wondering why her mom had to move out of her house. She was too old to live in it safely, and we had to put her in senior living, and then we had to decide what to do with the house. Carole wanted to sell it, and I said we’d take a huge tax hit and we should rent it and let it continue to appreciate and value. Meanwhile, we’re getting rent, and then we found out that you have to step up in value for tax purposes. You don’t pay taxes on the difference between what was paid for the house, $40,000 50 years ago versus a million something now. You have to step up.

[Recording End]

License

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

Copyright

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

Ask A Genius 875: “Yeah, it’s crazy how fucking old we are… the dogs can’t report me.”

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/31

[Recording Start] 

Rick Rosner:  I have a question for you. I read some tweets from you, especially the one from Aaron Elizabeth.

Scott Douglas Jacobsen:  Is this your new friend? [Ed. Sarcasm.]

Rosner: She’s my new friend. Generally, what happens in a situation where we have something that was initially angry becomes somewhat civil, especially with somebody who enjoys expanding their social media footprint and their public exposure by any means necessary. I sometimes invite that person on to my show. Now, this person, Aaron Elizabeth, has been labelled one of the 12 biggest distributors of COVID and vaccine misinformation, one of the dirty dozen, by people obviously who are on my side, who are pro-vaccine and anti-Covid. So, if I asked her onto the show, there’s a good chance she’d say yes, and then she and Lance could team up against me. I’d get very frustrated and get all yell-y, and they’d get yell-y, and it’s kind of what the show is, which is a shit show. But I don’t know that I want to platform somebody who’s such a prominent and skilled purveyor of disinformation. What do you think?

Jacobsen: I think you do your homework, prepare well, invite her, and set rules beforehand- rules of engagement. Then have Lance know, her know, and JD be the enforcer of those rules. Keep them to the rules of JD, which can set the bounds, sort of like a referee pulling everyone out of the ring when those rules are broken. So, there are three, so he can keep them in mind and three so everyone knows and can keep them in mind themselves.

Rosner: All right, that’s a good idea. Have you learned that in your model United Nations work – three is the right number? It seems like a guideline that you’ve employed productively.

Jacobsen:  I employed this in group discussions with the high IQ community. I invented it and a couple of other principles, sort of ballparking it to adapt conversation. So, three; that number is just a hat-trick; three is a common number. It’s like a dozen; people will remember it easily. Also, it keeps it straightforward and simple. Model United Nations, you only have one person speaking at a time, and you have to be called when you raise your placard to be allowed to speak at certain times, and then you have to specify what the request is. For instance, there’s a very special rule even when an individual insults the dignity of another country, something that the person can then have a right to reply to.

Rosner: That’s getting way too complicated; we can’t do that.

Jacobsen: No, I’m just adding this for fun, just so you kind of know how this plays out. One time I saw this was at Harvard Model United Nations. Years ago, I think this was the third largest Model United Nations in the world, and our university paid for all of us to go. It was a fantastic 5-day event for Israel and Palestine. Palestine is an observer member State, and Israel is a member state of the United Nations, so one of them was insulted, and they just planned this out, these delegates, so that they could go to lunch early, apparently. So, one gave a speech, but they didn’t get a reply to their speech, and they both stormed out and they went and had lunch early. That’s one of the only times in my entire Model United Nations career where I’ve ever seen that used, and they used it well, for out-of-personal purposes. You don’t need sophisticated rules to set boundaries in a “shit show.”

Rosner: One of the things we’ve done is we now have time limits, which are working very well and stopping us from going around circles. All right, so here’s my request. I may invite her, but I don’t know. That might make me a horrible person, but I don’t know. My request is that you and Carole will likely outlive me. Carole has for the past few months been working on a book about my parents’ failed relationship because, as I’ve told you, she found hundreds of love letters between them. She wants to write the story of how this big, super passionate love went bad within five years.

Jacobsen: Interesting.

Rosner: Her product which I’m reading as she does it, I think, is highly publishable, though who knows given the state of modern publishing, but I think it’s good, and if it goes, I’m thinking that at some point, she may want to write about the offspring of this doomed relationship which of course is freaking me and what it was like to be with me for 40 freaking years and more. You and I have generated just a ton of material, and if at some point she chooses to do that project, I’m requesting that you help her wade through what we’ve done together.

Jacobsen: Yes.

Rosner: Alright, well, thank you in advance.

Jacobsen: That’s going to be interesting. So, she has started on this project?

Rosner: I mean, it’s more than a start because she has the letters, which are themselves 80,000 words, and now, she’s done another 15,000 filling in the gaps. Most of the letters were from their courtship when my dad was flying around in a B-36 and when they were separated. Once they get married, the number of letters decreases severely because they’re living together and she has to write about it. Eventually, the letters stop altogether, and she moves on to other documents like a restraining order and a report from a psychiatrist about what might be wrong with the parties based on a counselling session and the divorce decree. Then, there will be a few more letters about child support, and a private eyes report. The nature of the documents changes. She’s still got a lot of work to do because she has to bridge roughly three years between the happy documents and then the sad documents and the documents from the letters from 1954 through 1956-57 bridge to the sad docs that started in’ 59-’60.

Jacobsen: Is this a request from Carole as well?

Rosner: No, but I will present it to her. She takes writing classes, and she has written about a lot of the people in her life. I think she wrote one short little thing, like in a writing class, they give you 45 minutes to develop an idea, and I think one of her things was about some freaking thing I did, and I just think that given the length of time, we’ve been together since 1986. 

Jacobsen: That’s amazing. It’s longer than I’ve been around.

Rosner: Yeah, it’s crazy how fucking old we are. If this book goes which is filling in building lives from documents written for other purposes, maybe she’d want to try it again, and the documents for other purposes are what you and I have talked about, along with maybe a salting of like hideous tweets and also like her personal experience of me like how fucking weird I am, the shit I say to her is just ridiculous now, not abusive but just nonsensical like when I leave I’ll say “Have fun in your butt,” which means nothing because you can’t be in your own butt.

Jacobsen: Why do you say these things? [Laughing] 

Rosner: And “Watch out for farts.” Again, it’s like a weird six-year-old would say. 

Jacobsen: It’s almost like people get too comfortable after a few years of marriage. That’s my observation, and then it just continues, and then you just have to start saying new things.

Rosner: Like, I call the dogs the gays. I’m like, “Come on, gays,” which is not homophobic. I don’t know if it is, but the dogs can’t report me. So, somebody could be reading this. I’m not dissing the dogs by calling them, they’re perfectly fine.

Jacobsen: Maybe it’s like that song, “The dogs aren’t all right.”

Rosner: Well, I mean, one dog is an idiot, and the other dog is a sneaky little psycho, but that has nothing to do with me calling them gays; it’s just fun to do that, bad fun.

[Recording End]

License

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

Copyright

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

Ask A Genius 874: Health and Farmwork, and a Big Lump of Poop Courtesy of Magnesium

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/31

[Recording Start] 

Scott Douglas Jacobsen: So, I wanted to talk about health products. You take a lot of pills; you take fewer now after the cancer scare. That’s all covered. I, in my farmwork, need a higher protein load for my day to feel good and strong for the next day and throughout the day. So, I’ve tried so many products and a regular diet. I have that, but just a little bit extra, so, protein bars and so on. One that I found to be actually very good is these Quest protein chips, and Muscle Cheff. Those crisps are pea protein, and Quest protein chips are something like whey protein. They have more protein than the crisps, so if I want a higher protein day, I do Quest; if I want a lower protein day, I’ll do Muscle Cheff. I find, though, if I just have them kind of on hand at the ranch or whatever, that’s great, especially for stall cleaning, which is very physically intensive. 

Rick Rosner:  So, do you have any idea how many grams of protein you’re eating a day?

Jacobsen: I would say with this stuff, it’s maybe an extra 40 or 50.

Rosner: So, in total, what are you doing? Maybe 100 grams of protein?

Jacobsen: Something like that.

Rosner: Because there are a-holes on Twitter who say, to be maximally studly, you got to do 200 grams a day, and I’m like that is ridiculous and also like really hard on your kidneys, and then the guy’s right back, “Bro my kidneys are perfect.” It’s like 200 grams is four cans of tuna. I measure based on my younger years. I base protein on cans of tuna. A can of tuna is about 50 grams of protein, and I would eat two cans a day. I would also supplement with a disgusting product called predigested protein, where they take all the parts of the cow that you can’t otherwise sell, throw them in a vat, break them down into amino acids and sell them as a foul syrup. There was a liquid protein diet in the late ’70s or early ’80s that would kill people because people would just drink the liquid protein. They would get potassium depleted, and they would have a heart attack. Half a banana would have saved them. 

So, I have a long experience of eating tons of protein and my kidneys. I don’t know what they would look like if I hadn’t done that, but they’re pretty Swiss cheesy at this point. They have a lot of benign cysts, which are just like little pockets of the kidney. I don’t know if I did that or if I was just destined to have that. My kidneys work pretty well except for that one cancerous tumour I got five years ago, but I caught it early. I still like to do some protein, but we’re talking about 60 to 80 grams of protein a day. 

Jacobsen: At the same time, you weigh nothing.

Rosner: Yeah, I only weigh about 140 pounds, maybe.

Jacobsen: I weigh 160-165.

Rosner: I’m 5’10 and a half if I stand very tall.

Jacobsen: I’m 5’11.

Rosner: So, we’re basically the same height and 165 to 170 was a really good muscly weight for me. So, you probably have my body as a younger person which is just ripped to shreds via overwork.

Jacobsen: Yeah, I mean, the thing here is working so much; it’s something like that. At the same time, I don’t force myself so much. I just make sure I am consistent and don’t stress out because it’s seven days a week, and I don’t want to afford to take a day off. So, I think it’s been two years of slow buildup where I haven’t really noticed it, but I bet if I looked like what I was capable of when I first started compared to now, there is a massive difference; part of that’s diet. The point I wanted to make with this particular session was the fact of finding crisps and chips. I need bars.

Rosner: I just base my taste on what they give away for free at the gym and what I like; my favourite bar and basically protein bars, if they’re chocolatey, are basically candy bars with just a little bit of more protein thrown in, but you’re still eating them but the builder bars which comes in chocolate mint which is freaking delicious.

Jacobsen: I like the one bars in the Quest bars because there’s no sugar. And the thing is, like, you can get ones like that, and they’re delicious. It’s the same thing with those particular chips like the Quest chips. They taste like real chips.

Rosner: That’s good because I tried a high protein chocolate cereal. I think Carole may have eventually just thrown it out. The only way I could even stomach it was mixing it with like regular delicious cereal.

Jacobsen: Yeah, that’s the main point of doing this particular session. A lot of that stuff sucks, has sucked. You pointed this out like many sessions ago. I’m finding that I can find things that are actually delicious and that some regular foods are more delicious than them, and there are no real negative health consequences.

Rosner: I’ve drunk supplements since when I was a kid in the 70s. There was this stuff called Nutriment which was like a protein shake in a can with a lot of vitamins, and it was basically the same shit except for when it’s old people, they call it Boost. 

Jacobsen: Oh, I like Glucerna; it’s also a wonderful product.

Rosner: Yeah, I use it as a coffee creamer. 

Jacobsen: It’s amazing coffee creamer, and it’s amazingly delicious, and it’s not that expensive. 

Rosner: I think Glucerna has a type of sweetening that doesn’t spike your blood sugar. 

Jacobsen: Correct, that’s the reason for getting it. Again, all these are amazing products. I have no complaints about Glucerna, Quest protein chips, or these Muscle Cheff crisps.

Rosner: Protein powder is a problem because it makes a fucking mess out of… because when they make glue, they make it out of rendered horses; that glue is probably a lot of amino acids, because the protein powder just glues itself to whatever glass or spoon you’re using.

Jacobsen: Oh, you mean the isolates; those are terrible, but it’s a good way to get quick protein.

Rosner: Yeah, if you’re going to use, don’t get the powder, get it already mixed into a drink where you can throw away the container when you’re done because washing the cup/glass, spoon is a big pain. Also, it’s hard to get it to mix properly. A lot of it just falls down to the bottom of your drink.

Jacobsen: I will tell you I had to switch the automatic dishwasher here to heavy because it’s pretty bad on some of that stuff. I agree.

Rosner: Yeah, I mean, the protein is these long-chain molecules, and they’re very strong. I guess you use them to build muscle fibres out of, and that strength and the length just make it a very sticky thing. What I get in terms of protein is whatever’s on sale. It’s pretty much like there’s a corner of my grocery store where they have stuff about to expire, and there’s often a case of some nutritional supplement. I got a case of strawberry-flavored Boost-y stuff in my closet right now. Strawberry is a little bit disgusting, but it’s actually pretty good. I think it’s strawberry slim fast.

Jacobsen: I don’t like that product. 

Rosner: Okay. Just a shot of it in coffee.

Jacobsen: Here are the products I would recommend: Glucerna chocolate, Quest protein nacho chips, Muscle Cheff’s salt and vinegar crisps, dark chocolate that’s Lindt frozen in your freezer; you take it out, you break it off, it’s nice and crumbly, and not like frozen single fruits, but the frozen fruit Medleys and then the frozen berries.

Rosner: Yeah, Carol makes smoothies out of those.

Jacobsen: Those are good, those are all great mixes, easy products. And then they have these kale salad mixes; they’re really easy and quick to make.

Rosner: I can’t deal with kale. When Carole buys salads in a bag, they’re very cabbage-heavy, and they disgust me.

Jacobsen: Well, I like them because you don’t have to use their dressing. You can make your own balsamic dressing; crush some garlic up, little extra olive oil, some red wine vinegar. Then, maybe some like Fiber One cereal, or something, you’re pretty much set. 

Rosner: Yeah. So, alright, my preferred product. I already said Builder bars. Cliff Bars are pretty reliable, though, I don’t think they’re particularly high protein. 

Jacobsen: They’re quite high sugar.

Rosner: Yeah, they’re basically candy bars that aren’t shaped like candy bars; they’re lumpier. Power Bars: I don’t think they even make Power Bars anymore.

Jacobsen: No, that sounds like a triple Gator power bar from that movie.

Rosner: Oh, the power bars were sponsored by a show I worked on for a while, so we had boxes of power bars around the office. I’d eat like three of them a day and get super constipated.

Jacobsen: That’s another thing. 

Rosner: Magnesium; Carol got me on magnesium, which gives you a very gigantic and regular daily poop.

Jacobsen: I thought you were going to say something else, but you said the better thing. [Laughing]

Rosner: Okay.

[Recording End]

License

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

Copyright

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

Ask A Genius 873: Where do we even start with this one?

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/31

[Recording Start] 

Rick Rosner: So, this is the original tweet, Jimmy’s reaction to Aaron Rodgers saying that he will be thrilled when Jimmy’s name shows up on the Epstein list, which it won’t. So, Jimmy tweets, “Dear Asshole: for the record, I’ve not met, flown with, visited, or had any contact whatsoever with Epstein, nor will you find my name on any “list” other than the clearly-phony nonsense that soft-brained wackos like yourself can’t seem to distinguish from reality. Your reckless words put my family in danger. Keep it up, and we will debate the facts further in court.” 

Scott Douglas Jacobsen: Wow!

Rosner: So, then this person, Erin Elizabeth Health Nut News, retweets Jimmy and says, “Sure, Jimmy Kimmel, I think you’re worse than Jeffrey Epstein. Signed a reporter who had to cover you for nearly a decade living in West Hollywood. I wouldn’t let any kids near you.” So, then I responded to her, “I know I shouldn’t use the word retarded, but it fits. Also, lying and libellous. You’re notorious for pedalling a metric ton of dangerous BS, including antisemitic BS, pure scammer. Here are some of your greatest hits,” and I link to her Wikipedia page and also to an article on the 12 biggest COVID misinformation peddlers from McGill University. Then she accused me of libel and said she’s going on the list of people she’ll be suing, and I don’t want to be sued. So, I said all right. I’m just going to take down my original tweet. It seems like the simplest thing to do. Then people argue about the veracity and source of some of the links, the couple of links I put up, and so her latest tweet puts up a screenshot of my original tweet and says, “As evidenced here in the post and the screenshot of the link from Wikipedia nonetheless he deleted the link, and I very much appreciate him stating that he would do so,” for which I gave her a fave. So, are we friends now? I don’t know. It’s weird.

Jacobsen: That’s weird, man. That’s a very Rosner story.

Rosner: Yeah, I shouldn’t wade into this shit. And then there’s a whole discussion on Tom Hanks, and Kimmel are pedophiles based on a bit that I worked on where Kimmel starring Tom Hanks, and it was a great bit. There used to be a show called Toddlers and Tiaras, which is about very young, from the word toddlers, contestants in child beauty pageants and how creepy it is that they’re covered with makeup and that they dance to sexy songs. You’ve got a 5-year-old dancing to a sexy song. At some point, I don’t know if this was before, after we did the bit, some insane parent gave their five-year-old fake boobs to augment their outfit, but the whole thing is super creepy and bizarre. 

We thought it would be fun to have Tom Hanks make fun, creepy pageant parents by being one. So, we did a bit where he’s insanely obsessed; they’ve got a room full of pageant trophies. These are scams that get hundreds and thousands of dollars out of parents who think their kids are going to be discovered on the basis of being in these pageants. So, part of the whole deal is if you win one of these things, you get a trophy that’s three or four feet tall, and they have all sorts of sub trophies for most congenial or who the fucking knows… but anyway, Tom Hanks has a kid who’s very much not into it and has a room full of these five-foot-tall trophies, and the whole thing is ridiculous. And then, people who are fucking idiots think that this is evidence of something. So then, two people are arguing about whether it’s promoting pedophilia by doing the bit and then an idiot – it’s mostly idiots on the other side, and then a guy defending the bit and defending me who just wrote “Hey Rick, it must be infuriating for guys like you to see discussions like this. I think the message is pretty clear in the bit. People with no critical thought see it and can’t link it to the absolute fuck-scape that his child pageants are a lost cause.” 

And so, like a hundred comments; that’s just the most recent ones. I’ve called a couple of people jag-offs, which is a great term. I’ve learned that every time I put “jag off,” somebody writes asking if I’m from Pittsburgh. Apparently, that’s a regional pronunciation of jerk off. Then I posted it, it drifted into anti-vaxx shit, and I stepped in and said that I’d been vaxxed eight times. I’m way smarter than you, and then somebody tweeted back, “When did you become afraid of your own shadow?”, referring to that you got to be a pussy to be afraid of Covid. Somebody named Hong Vinh, who’s Vietnamese, replied, “Expect, expect, expect, expect, expect, expect, expect,” which I don’t know what that meant since I don’t speak Vietnamese, but I gave them a fave anyway. I think they’re on my side; I don’t know.

Jacobsen: So, what’s the big takeaway from all of this so far?

Rosner: That I shouldn’t step in to fight for this shit. I mean, I should spend my time doing other stuff. Oh, here’s another one from a guy named Haywood Jablomy, whose Twitter handle is JohnnyJoeIdaho1, asking again about the vax, “When did you become afraid of your own shadow?” I know I waste too much time on this shit, and I also end up getting an angry letter from some lawyer. You were on Twitter for a while, and you don’t do it anymore.

Jacobsen: Very briefly and mainly, it is to republish content, whether interviews or articles, maybe some memes. I used to run a semi-podcast on human rights and violence against women for about an hour once a week for the Good Men Project. I wouldn’t mind rebooting that; that’s a fascinating topic, especially after going to Ukraine. It got me thinking about it more because every time there’s war, sexual violence and violence against women in general go up.

Rosner: Sure, I mean, like, Hamas has made no bones about using rape as a weapon.

Jacobsen: Yeah, so if you go to the major women’s rights documents, even to probably most substantial, the Beijing Declaration of 1995, which involved probably most countries or Member States of the United Nations at one time agreeing on a document for rights for women, they speak repeatedly in line after line, paragraph after paragraph of rape as a weapon of war. That’s almost a formalized phrase; it gets stated so much that it’s unfortunate, pervasive, universal, and worldwide. Whenever there is war, you can expect the rights of women to decline. In general, with the increase in violence against women, the status of society declines, and the quality of life declines because, typically, the most powerful metric for the development of a society is simply to look at the level or degree of empowerment of women. So, as a generic phrase, just look at the rights of women, the education for women, quality of life, health, abortion or reproductive rights, and so on. The more women are empowered, the healthier the society will be on pretty much every metric; the floor of the country will just go up.

So, if you want to improve your society, empower women. It’s a common thing actually in nonprofit donation work in the African States. This probably expands to other cultures as well, where if you donate money when you give it to the men, the men typically spend it on themselves, not obviously, but more of as a statistical phenomenon bell curve; men will invest in themselves. If you look at investing in women with that same money, I say seed funding; the women will invest it in themselves, their children, and their community. This, again, raises the floor of the community. So, there’s a different acculturation process. There’s probably a different, arguably innate sense of communal connection with women to other people, just given the verbal and social development of girls and young women being faster, in particular the verbal skills. They not only surpass the boys much earlier globally and across time, but they maintain that advantage on average throughout the lifespan. So, that never declines, and that obviously has a cascade of derivative effects into social life, into personal skills, and emotional skills unless the girl/young woman has an issue around being on the autism spectrum or having Aspergers or something like this; that impairs that as in sort of an outgrowth of development and structure of the brain being a problem.

So, rape is a weapon of war. It’s known, it’s formally spoken about at the international stage, and that’s very impactful in terms of what is spoken about and trying to prevent it. Yet, the practical elements of building a framework of protection are an issue of implementation. That’s the most important and most difficult part. One of my first interviews that was big was a Nobel Peace Prize nominee in 2013 or 2014; she’s dead now. She was from Somalia, and her name was Hawa Abdi. 

Rosner: She didn’t get killed, did she?

Jacobsen: No, I believe she died of natural causes. Her daughter is still alive, yet I mean, it’s a culture where you just have to work, and you just have to work harder because there’s not a lot of infrastructure. So, she provided sort of a safe community for women who were victims of war violence or what have you. She was an MD, so she’s had that mindset as well. Anytime I see an MD in a war context or in a context of protection for women’s wellbeing, typically, you’re dealing with humanitarian efforts oriented around medical expertise. That was an early indication to me over a decade ago or about a decade ago about this being an important issue. So, that’s been a longstanding trend in a lot of work that I’ve done more seriously. I mean, obviously, I have some elements where I’m jokey, and I talk about other things, but certainly, there are areas when it comes to wellbeing, human life, and things of that nature; that is an area of seriousness to me.

I’m certain you can find funny elements in them, yet those are typically not the areas where I find things fun. That has been a perennial issue that’s going to be a long-term issue with this current backlash against the progress that’s been made for women’s equality. We’ve seen it in Afghanistan and Iraq with women and girls being denied the opportunity to go to school and get an education, the denial of the protection of the law from domestic violence with the repeal of the domestic violence or domestic abuse law in the Russian Federation. We’ve seen the repealing of Roe. V Wade, in the United States, we’ve seen the rise of somewhat self-help speakers for young men and somewhat misogynistic talk on certain orientations in the rise of figures like Jordan Peterson. At the same time, we in Canada have people like Margaret who’s been a long standing…

Rosner: Yeah, she’s the fucking saint of freaking women because she wrote The Handmaids Tale, which is the definitive female dystopia. 

Jacobsen: She’s interesting. 

Rosner: She’s also funny.

Jacobsen: Yeah, super funny.

Rosner: Have you interviewed her?

Jacobsen: No, I would like to. She actually won Humanist of the Year from Humanist Canada.

Rosner: She’s probably a tough get.

Jacobsen: I mean, she’s in her 80s, I think, now. 

Rosner: So, this kind of goes along with the amplifying nature of lunatic positions and the rise of fascism via social media. 

Jacobsen: This is gender-based, I think. Most of the figures you’re seeing rise of Orban or Trump in the United States, Putin in Russia, and Duterte previously in the Philippines; these figures are all men. 

Rosner: Sure, but one of the legs of the stool that they stand on is propaganda, especially propaganda via social media that allows fucking misogynists from around the world to show their support for fascist fuckers around the world. It used to be that if you belonged to the John Birch Society in the 1950s, most of your support was going to come via very small meetings and via the US mail communicating with other lunatics, which is a slow and a one-on-one means of communication. It’s hard to build up a lot of demographic momentum that way, but now the same people who tweet in favour of Trump will tweet in favour of Orban and Putin. Tucker Carlson is celebrated by RT, Russian television. 

Jacobsen: The majority of the figures are men.

Rosner: Yeah, though, it’s always nice to have some females like Anita Bryant in the ’70s or Phyllis Schlafly in the South.

Jacobsen: What about Candace Owens?

Rosner: Yeah.

Jacobsen: I mean, these are modern figures. You certainly have individuals who misrepresent other people’s positions.

Rosner: Anita Bryant is not a right and correct example because she wasn’t anti-woman; she was anti-gay.

Jacobsen: A lot of the backlash, I think, is anti-women. I mean, it comes up in religious talk or their selection. This was pointed out to me. So, I used to do a lot of writing and collaborating with some of these prominent sort of new atheist types, and they spoke about fundamentalism. Massimo Pigliucci corrected me, saying that actually fundamentalism is a tricky term because it comes out of some book called The Fundamentals and that is incorrect in terms of representing these people and he’s written a history about the extension of that. Someone else pointed this out to me; it might have been off-tape or recorded. So, I don’t know if I can find it, but for whoever it was, thank you. The interpretation that these people have is not literalism, and it’s not fundamentalism; it’s selective literalism.

Rosner: Yeah, I mean, it’s the same way with our Supreme Court, where they call themselves originalists and literalists but only when it serves their purpose.

[Recording End]

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

Copyright

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

Theist in-group favouritism and strong dislike of the other

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/19

One of the unfortunate statistical prejudices found in many countries deemed more secular is a profound dislike about atheists more than any other group. The hate being spewed from various religious platforms and general distrust derivative of this over time makes an intolerant culture.

As Pastor Mark Driscoll’s surveys into the Christian church find, the main issue facing publicity for Christians in North America is being seen as intolerant, because, simply for the fact, many are prejudiced.

The issues facing atheists in history and even into the 2020s, even following the mostly great work of the New Atheist movements is the continuance of strong dislike — which seems like a euphemism for hatred — of atheists in general culture.

Another trend tied to this is the general finding of a strong in-group bias of Christians for Christians and against atheists, even when atheists do not show or share this. In that, atheists will treat a Christian — despite their stereotypes to the contrary — pretty much the same as another atheist.

To the generic atheist in North America, there is no significant distinction between the ethical value of a Christian over an atheist. This is not so true given the empirical evidence from some social scientific surveys so far. I do not want this to be so; I would like a more equitable system of treatment and fair consideration.

However, we are stuck with the inevitable prejudice of the average Christian against the atheist, based on a strong dislike almost over every other group followed by a strong in-group bias. Which means, as advice to atheists in North America, at least, for the foreseeable future, you should expect unfair treatment and strong prejudice from the moment of first interaction with most people in your societies, and a strong in-group favouritism of Christians not shared with you or by other atheists.

It sucks. It is unfair. It is, fundamentally, unjust, but it is a social fact. These must be taken into account when making moral deliberations and inter-faith solidarity. You will be swimming upstream everything in society based on general dislike and through something worse than molasses if dealing with the marginally dominant Christian religion. Good luck, and do not shoo the messenger, simply look through the data so far, for yourself.

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

Copyright

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

Savall and Cross-Temporal Auditory Patterning

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/19

I have been listening to Jordi Savall while cooped up and getting yelled at periodically in Quebec for the last several weeks. I find myself drawn to the sound and timbre of his musical taste — the selection of the pieces of music by him — as I was upon first coming across the pianist, Glenn Gould.

Gould remarked to Bruno Monsaigneon at one point that the artist who he considered most like him in another time — in the terms of a temperament (“I would do that at that time” sort of thing). He knows how to select music and then play it to its nature in their ‘voice,’ or in how they would frame it.

A beautiful painting can be gorgeous in many manners, and the manner in which the painting is framed can be redefined in a structured way. Savall has the gift Gould had: a sensibility about auditory architecture and art.

Perhaps, it is the nature of being stuck in a repressive environment by consent for an experiment of sorts, and then having the cognitive-emotional release of listening to someone like him play.

Yet, I also find a similar pleasure in listening to Savall speak on music as I do to Gould, in spite of the apparency of accent and language barrier. He speaks beautifully in the poesy of how music feels and why this patternizing of sound makes reactive, instinctive, emoting with the sounds across eras profound.

It is a mystery, for now, but it is in people like Savall who have this talent, as with Gould, and provide a glimpse into something deeply true about the human organism: musical patterns may be more universal than linguistic ones.

License

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

Copyright

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

Pith 856: “Honourary Lesbian”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/19

“Honourary Lesbian”: Leave it to the Brit to leave you to discover sapphistry; new book coming out, “I, Lesbian?”

See “Hair cuts for all.”

License

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

Copyright

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

Remarks on a Broadview Magazine Interview

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/19

Andrew Faiz in an interview in Broadview Magazine with Brian Clarke, co-author of Leaving Christianity, commented on the secular shift in Canadian society. It was another in a series of articles in much of the Western world concerning the obvious. So, it gets discussed: secularization. Why so? How so? These types of questions.

I like interviews, though, especially print-based ones. The title of the interview was “Why over a third of Canadians now claim to have no religion.” Indeed, why?

Faiz opened the interview remarking on the wonderfully fabulous fact of 13,000,000-ish Canadians identifying themselves as having no religions affiliation — what a wonderful batch of people if I might say so myself.

His first deep, long question, “What’s happening here?” That’s a good question. Clarke answered with a historical perspective of the 1970s. Young people, males particularly, had ticked “no religion.” Now, old people, all young people, tick “no religion.” Those naughty Canadian intergenerational minxes; how could they? Religion is serious business, after all.

When Clarke was younger, 20 years ago, religion was a big item in Newfoundland. Now, people are leaving and they aren’t coming back to the churches. No religion is not a temporary trend at all. It is an aspect of the deep and generalized culture too.

Faiz said, “Second- and third-generation immigrants are also moving toward No Religion. The Korean Presbyterian community, for example, built a lot of churches in the 1980s and ’90s. Now, a lot of those congregations are closing.”

“We do know there’s a generational effect here. Particularly into the third generation. They may not know the language of their group, or if they do, it’s pretty tenuous. By the time you get to the third generation, and even further, they start looking very much like the rest of the Canadian population in terms of education, social status,” Clarke responded.

Of particular concern to denominational Christians of various sects is the category, of which I do not know a lot, actually, the category of “Christian, Not Otherwise Specified”; an 8% hunk of the population and a growing portion of the population, so taking more demographic territory from the denominational Christian than from those with No Religion ticked.

Clarke said something astute on the matter. “Christian, Not Otherwise Specified is eight percent of the population now. It keeps getting bigger. A portion are evangelical Christians, and that’s how they prefer to identify. But Stuart and I managed to drill down into the 2001 survey and noticed that 90 percent of this category, in terms of demograph­ics — geography, age, urban orientation — looks very close to the demographics of No Religion. They’re on the way to disaffiliation.”

In other words, this growing category would, eventually, deflate as No Religion burgeons as they would be the transitional population into No Religion — fascinating. For rationalists, humanists, atheists, agnostics, and the like, this is great news.

Even pillars of religious identity for decades in Canada, like Roman Catholicism, they are stagnating are deflating too. Only Islam, Hinduism, and Sikhism show some growth. However, it is uncertain if this is new generations of Canadians in those households being born or simply more immigrated. It would appear all Christian populations have declined.

Faiz and Clarke remark on the lack of generational transmission of the faiths. The churches and derivative indoctrination into the faith institutions were great at the transmission of the dogmas and ideologies.

“Sunday school enrolment was just expanding like gangbusters for everyone — United Church, Presby­terians, Baptists, Lutherans — in the 1950s. Churches couldn’t keep up. Sunday school enrolment peaked in either the late 1950s or very early ’60s, depending on the denomination. And then for every denomination, with the United Church in particular, it just fell off a cliff,” Clarke said.

The decline in religious faith in general is not surprising, the loss in Christian faith isn’t either. We’re bound to a developed countries benefits and curses. One, we don’t replace ourselves in our comfort; two, we reap the benefits of a rationalistic and technologically oriented society, primarily around automation and communications technologies.

License

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

Copyright

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

Canadian Changing Religious Identities

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/19

We are witnessing a changing religious landscape. I came across a minor news item about Nova Scotia. It was by Vernon Ramesar in CBC News.

It covered a number of stories on the growth of religion in some sense in North America. There is an old tale about the Freemasons and others working for religious pluralism in order to grow tolerance and diversity of the religious landscape to prevent massive conflicts, while minor conflicts inflict less damage.

Maybe, there is some wisdom in that. A tolerant and amicable society built on plurality of superstition can seem better than one built on one with political and economic clout. Islam, as a self-identified faith, has grown by two times in 10 years. Not as fast, but the same for Sikhs and Hindus in the country.

Emad Aziz of the Islamic Association of Nova Scotia said, “We have to be very creative in how to make best use of the space we have today, but also think [about how to] provide for the needs of the attendees that are coming.”

It can create difficulties in sustainability and maintainability of such a community because of the growth and the increase in needs. Adaptation for any religious community is difficult. They opened the Pictou County Masjid in 2019 out of a deconsecrated Catholic church.

Churches are dying in Canadian society in general due to losing thousands and thousands of believers every year, and thousands and thousands of worshippers too. In this landscape, we are witnessing a loss of donations to maintain churches. Some fall away and others are replaced by growing religious institutions.

Which is to say, religion, too, is subject to an aspect of economic law of its own. Lower birth rates, lower immigration, fewer believers, fewer serious worshippers, fewer well-to-do benefactors, and off to the world of remembrance they go.

Associate Professor Christiopher Helland of Dalhousie University claims religion helps anchor people in terms of an identity and a sense of self, an orientation to navigate a new environment, world.

As a person without an ideological serious commitment, except to perennial tendencies in human societies grounded in much of what seems like facets of human psychology in more humane and intelligent times, mutual comprehension seems relevant. Humanism is one such lens to see the world. A view to humaneness and people’s superstitions and non-rational instincts as a point of compassion, not veracity or empirical firmament.

Respect for religion does not play a role here. Respect for individuals who adhere to religious orthodoxies is present, particularly among intellectuals of the craft — because there is a formality of thought and a training associated with the reasoning and a particular orthodox ratiocination worth remarking on and taking note of everywhere. You have to look, though.

Helland opines, “It’s not just about believing in the tradition… It’s also about what resources those institutions provide for the newcomers, how it helps them integrate into society.”

I suspect a sense of community may come from an online presence. It can come through community conversations and services. The online resources are cheaper and have been used widely by cults, small faiths, and larger religious communities, to get their messaging out to believers and beyond.

People not only come for the unification of beliefs and ethics. They come for friends, contacts, and guidance, in a new place, even food and feeling a sense of purpose in a variety of volunteerism.

Faith, particularly Christianity, in Canada can look upon immigration as a benefit, as these communities are preventing the overt collapse of whole swathes of faith community in Canada. A buffer to a seemingly inexorable loss in times of comfort, as the last half-century in Canadian society. The West is soft, so religion can be covered by both government and provisions of the economy at individual expense — where individual incomes are far higher than prior families in the decades past.

Minister Beth Hayward of Fort Massey United Church remarked on the difficulty in bridging younger immigration experiences and older Euro-Canadian Christian experiences. Yet, these branches of believers must make the bridge for the communities to survive. And many are, as Ramasar presents. But… for how long?

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

Copyright

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

Pith 855: “Transcendentally Awful”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/19

“Transcendentally Awful”: I wish I had invented the phrase to give backhanded praise to the effortfully developed terrible.

See “Envy?”.

License

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

Copyright

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

Pith 854: Pure and simple

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/18

Pure and simple: You say, since when? Give me math, and give a mental space, even there, I see no purity, but imperfection in asymmetry.

See “Not even impure and complex.”

License

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

Copyright

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

Pith 853: A gine awee

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/17

A gine awee: Off into tierdrip with a water of life, gyno, Sine oh, sip sip ah why oh; coincidance mind all sub-time.

See “Whaterwomen.”

License

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

Copyright

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

Pith 852: No duals, please

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/16

No duals, please: There are no true coincidences of opposites except in isolation, in a universe of no real silos.

See “Non-dual plurals.”

License

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

Copyright

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

Pith 851: Flowting, by the thundercrack

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/16

Flowting, by the thundercrack: a billet, hits and hits, right into left back in its front, a thou art thwarted, on the.

See “Shining and.”

License

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

Copyright

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

Pith 850: Focusafool

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/16

Focusafool: Sinelingualge, satsown timtrillier; a sin sign down town in ein own wonWay; every varyagion to gave on grave.

See “Saints.”

License

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

Copyright

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

Pith 848: Once upon a time, you know

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/16

Once upon a time, you know: There was a chance rock, you know; and it peopled, you know; you see, you know.

See “You know it as yourself.”

License

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

Copyright

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

Pith 849: See saw sow sea wow

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/16

See saw sow sea wow: sync your patience sinc tour patients; a sight to sea from sites to see; free is as dumb as choice lock.

See “Key?”.

License

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

Copyright

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

Blasphemy through the ages

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 15, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 624

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: blasphemy laws, Charles Bradlaugh, Enlightenment, freedom of religion, G.K. Chesterton, heresy, Holy Inquisition, medieval times, P.T. Barnum, priestcraft, religious oath, Socrates, The Bill of Rights, The Herald of Freedom, Thor.

Blasphemy through the ages

As prehistoric tribes evolved into early civilizations, tribal shamans were succeeded by elaborate priesthoods claiming to represent hundreds of magical gods. Priestcraft became a complex profession and gained enormous power over societies. One way to guarantee the high status of priests was to inflict severe punishment on anyone who might question their supernatural connections. Thus blasphemy laws were born.

In ancient Greece, some of the first scientific thinkers were accused of “impiety” punishable by death. The list includes Socrates, Anaxagoras, Protagoras, Alcibiades, Andocides, Diagoras, Theophrastos, Prodicus and even Aristotle. Stilpo of Megara, charged with saying that Athena was “not a god,” joked at his trial that she was a goddess instead. Aspasia, brilliant mistress of ruler Pericles, was charged, but Pericles tearfully won her acquittal.

In medieval times, the Holy Inquisition tortured and burned thousands for heresy and blasphemy. Thinking unapproved thoughts could bring violent death.

The arrival of The Enlightenment gradually erased the church’s power to kill people. But blasphemy laws still sent nonconformists to prison. For example, a Massachusetts law declared: “Whoever willfully blasphemes the holy name of God by denying, cursing or contumeliously reproaching God, His creation, government or final judging of the world, or by cursing or contumeliously reproaching Jesus Christ or the Holy Ghost … shall be punished by imprisonment in jail for not more than one year.”

The last person jailed under this law was Abner Kneeland, a radical minister who lost his faith in divinely revealed scriptures and was imprisoned in 1838. Kneeland espoused controversial causes such as birth control, racial equality and women’s rights.

A historic deadlock — a standoff between two irreconcilable worldviews — was created in the 1790s when America adopted the Bill of Rights assuring individual freedoms. The First Amendment guarantees free speech, free press and freedom of religion. It’s the heart of democracy, letting everyone voice any view, including criticism of religion. It’s in direct conflict with blasphemy laws that mandate punishment of those who doubt the supernatural.

Even after the Bill of Rights was law, some states continued to outlaw criticism of religion. In 1879, a Maryland law asserted: “If any person, by writing or speaking, shall blaspheme or curse God, or shall write or utter any profane words of and concerning our Savior, Jesus Christ, or of and concerning the Trinity … shall be imprisoned not more than six months.”

A famous case involved P.T. Barnum before he became a circus tycoon. As a teenager, he started a weekly Connecticut newspaper, The Herald of Freedom, that denounced Calvinist “blue laws” against Sabbath work. His attack on church elders caused a libel prosecution that put him in jail for two months. Upon release, the budding showman staged a welcome-home parade for himself.

England’s laws have historically required all officeholders to swear a religious oath “on the true faith of a Christian.” Freethinker Charles Bradlaugh, president of the Secular Society and publisher of a skeptic newspaper, was elected to Parliament in 1880, but refused to swear this oath. He was jailed briefly and expelled from the House of Commons, then won subsequent re-elections, and finally was seated in 1886. Previously, he and secular colleagues fought various blasphemy charges.

Today, many Western democracies are scuttling blasphemy laws — but Muslim lands still enforce them brutally.

The clash between free speech and blasphemy prosecution cannot be easily resolved. It’ll end only when religion fades so much that too few believers remain to be outraged by questioning. Witty British writer and Catholic apologist G.K. Chesterton wrote in 1905: “Blasphemy depends on belief and is fading with it. If anyone doubts this, let him sit down seriously and try to think blasphemous thoughts about Thor.”

Just like Thor, blasphemy will hopefully soon be confined to comic books.

This article is adapted and updated from a piece that originally appeared on Oct. 31, 2017, in the United Coalition of Reason newsletter.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Blasphemy through the ages. April 2024; 12(2). http://www.in-sightpublishing.com/Haught-blasphemy

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 15). Blasphemy through the ages. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. Blasphemy through the ages. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Blasphemy through the ages.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/Haught-blasphemy.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Blasphemy through the ages.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/Haught-blasphemy.

Harvard: Haught, J. (2024) ‘Blasphemy through the ages’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/Haught-blasphemy>.

Harvard (Australian): Haught, J 2024, ‘Blasphemy through the ages’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/Haught-blasphemy>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Blasphemy through the ages.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/Haught-blasphemy.

Vancouver/ICMJE: James H. Blasphemy through the ages [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/Haught-blasphemy.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Science always defeats religion

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 15, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 489

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Ancient Greece, Charles Darwin, Covid-19 vaccines, evolution, Galileo, Giordano Bruno, Hypatia, Michael Servetus, Protagoras, religion versus science, Richard Dawkins, Socrates, supernatural dogmas, Scopes Monkey Trial, science, United Coalition of Reason newsletter.

Science always defeats religion

Something for all of us to remember during a pandemic: Science has won every encounter in history in its war with religion.

This war began in Ancient Greece, and it still roils more than two millennia later.

Classical Greece teemed with magical faith. Multitudes of animals were sacrificed to a bizarre array of invisible gods who supposedly lived atop Mount Olympus. Throngs gave money to oracles who supposedly conveyed messages from the gods. Even “sacred wars” were fought over wealth accumulated by oracle shrines. Amid all this mumbo-jumbo, a few wise thinkers began seeking natural explanations, not supernatural ones. It was the birth of science — but it was risky.

Anaxagoras (500-428 BCE) taught that the sun and moon are natural objects, not deities. He was sentenced to death for impiety, but escaped into exile. Protagoras (490-420 BCE) said he didn’t know whether gods exist — so he was banished from Athens. His writings were burned, and he drowned while fleeing at sea. The most famous martyr was Socrates (470-399 BCE), who was forced to drink poison for offenses including “not worshiping the gods worshiped by the state.”

Through centuries, believers often killed scientific thinkers — but science always proved correct.

Hypatia (c. 360-415 CE), a brilliant woman who headed Alexandria’s famed library of knowledge, was beaten to death by Christian followers of St. Cyril.

Physician Michael Servetus (c. 1510-1553) — the first to learn that blood flows from the heart to the lungs and back — was burned in John Calvin’s Puritanical Geneva for doubting the Trinity.

Giordano Bruno (1548-1600) was burned by the Holy Inquisition for teaching that the Earth circles the sun and that the universe is infinite. Science pioneer Galileo (1564-1642) narrowly escaped the same fate for somewhat the same reason, but was sentenced to house arrest for life.

By the time Charles Darwin (1809-1882) perceived evolution, Western religion mostly had lost the power to kill nonconformists. Darwin’s great breakthrough unleashed a religion-versus-science battle that rages today. It caused the notorious “Scopes Monkey Trial” in Tennessee in 1925, and still flares when fundamentalists try to ban evolution from public school science courses. They contend that a supernatural father-creator made all species in modern form about 6,000 years ago, while science proves that life goes back vastly further, and that new species have evolved from former ones. Evolution has become the bedrock of modern biology.

Nowadays, nearly everyone realizes that science is a colossal boon to humanity, curing disease, eliminating drudgery, advancing knowledge, opening worldwide communications and generally making life better. Science has yet again come to the rescue with multiple Covid-19 vaccines that have been developed in a remarkably short time. In contrast, religion gives the world little — and has no solutions to offer for the coronavirus.

Science has won every historical showdown, constantly undercutting religion’s supernatural dogmas. World-renowned biologist Richard Dawkins says faith “subverts science and saps the intellect.” Luckily, it is still losing the war with science.

This article is adapted and updated from a piece that originally appeared on Oct. 31, 2017, in the United Coalition of Reason newsletter.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Science always defeats religion. April 2024; 12(2). http://www.in-sightpublishing.com/Haught-religion

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 15). Science always defeats religion. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. Science always defeats religion. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Science always defeats religion.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/Haught-religion.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Science always defeats religion.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/Haught-religion.

Harvard: Haught, J. (2024) ‘Science always defeats religion’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/Haught-religion>.

Harvard (Australian): Haught, J 2024, ‘Science always defeats religion’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/Haught-religion>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Science always defeats religion.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/Haught-religion.

Vancouver/ICMJE: James H. Science always defeats religion [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/Haught-religion.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

The deadliness of cults

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 15, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 416

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Church of the First Born of the Lamb of God, cults, David Koresh, Ervil LeBaron, Jim Jones, Jonestown, Kevin Garvey, mass murder-suicide, Quebec, religious groups, Solar Temple, Waco, Texas, western Switzerland.

The deadliness of cults

The lethal delusion of cults has repeatedly been on public display.

The Rev. Jim Jones steered 900 fervent believers into mass murder-suicide at Jonestown, Guyana, in 1978. Many swallowed cyanide and gave it to their children.

David Koresh led 80 adherents to fiery death at his bible prophecy compound at Waco, Texas.

Ervil LeBaron, leader of the Church of the First Born of the Lamb of God, ordered his 13 wives, 54 children and various lieutenants to kill “false prophets” and dissenters in the Southwest. Since LeBaron died in prison in 1981, several of his disciples have been murdered in sect rivalry.

In western Switzerland, 48 members of a sect known as the Solar Temple, and also as the Cross and the Rose, died in a mass murder-suicide. Many of the victims were found in a secret underground chapel lined with mirrors. Bodies in ceremonial robes were in a circle, feet together, heads outward, most with plastic bags tied over their heads, which bore bullet wounds. Other victims were in three ski chalets. Several dead children were lying together. The tragedy was found by officers rushing to fight fires that had been ignited by remote-control devices. Farewell letters said the believers were “leaving this Earth” to escape “hypocrisies and oppression of this world.”

Simultaneously, in Quebec, fire ignited by a timer killed four people at a different branch of the Solar Temple. The Canadian group had been stockpiling weapons to prepare for the end of the world. The cult leader had pleaded guilty to weapons conspiracy in 1993 and had gone to Switzerland.

Good Lord! What possesses some people, to make them believe crackpot gurus so intensely that they’re willing to kill rivals, strangers, their own children and themselves? This recurring pattern defies comprehension.

There may be as many as 2,000 religious groups in North America that can be classified as cults, according to Connecticut analyst Kevin Garvey. (A cult differs from other churches in that it’s usually controlled by a single charismatic leader, and the members isolate themselves from the world.) If only 1 percent of those 2,000 resort to killing, that’s still a serious threat.

How can society be protected from potentially dangerous “fringies” — and what can be done to rescue the naive, vulnerable people who are drawn into such groups? The only effective method is constant warnings that should be disseminated as widely as possible. Maybe they’ll dissuade some trusting souls from joining secretive sects that end up as horror stories.

This article is adapted from a piece that originally appeared in the Winter 1994 issue of Free Inquiry and was republished on Feb. 1, 2021, at Patheos/Daylight Atheism.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. The deadliness of cults. April 2024; 12(2). http://www.in-sightpublishing.com/Haught-cults

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 15). The deadliness of cults. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. The deadliness of cults. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “The deadliness of cults.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/Haught-cults.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “The deadliness of cults.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/Haught-cults.

Harvard: Haught, J. (2024) ‘The deadliness of cults’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/Haught-cults>.

Harvard (Australian): Haught, J 2024, ‘The deadliness of cults’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/Haught-cults>.

Modern Language Association (MLA, 9th Edition): Haught, James. “The deadliness of cults.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/Haught-cults.

Vancouver/ICMJE: James H. The deadliness of cults [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/Haught-cults.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Pith 847: “You are the most self-aware person I have ever met.”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/08

“You are the most self-aware person I have ever met.”: Let me tell who I am not, then I can give a sense of who I am; and you can let not me know who you are not, too; maybe, we can run the tide to the cross-sect of zero and infinity together, unknowing.

See “Sin-sorious.”

License

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

Copyright

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

The intolerance of evangelicals

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 416

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: bigotry, Christian Right, Christianity Today, David Myers, discrimination, Donald Trump, evangelical Christians, fundamentalists, Jerry Falwell, Lynchburg Christian Academy, Michael Gerson, Patheos/Daylight Atheism, prejudice, Puritans, racial integration, religious freedom laws, segregation, tolerance, white evangelicals.

The intolerance of evangelicals

Across America, Religious Right-aligned politicians pass “religious freedom” laws that have a single purpose: to let narrow-minded believers discriminate.

Strong religion produces judgmental, bigoted attitudes. Fundamentalists are unforgiving, less accepting of outcasts. Puritans are quick to condemn.

In the 2016 presidential election, Donald Trump exuded racism and intolerance. He implied that America’s first Black president was born in Kenya. He demanded a wall to keep out Hispanics. He tried to block Muslims from entering the United States. Trump also degraded women and boasted of grabbing their genitals. His slogan of “Make America great again” was perceived as “Make America white again.”

Trump’s most ardent supporters were white evangelicals, who backed him by an astounding 81 percent at the polls. It seemed as if those fundamentalists eagerly embraced bigotry.

It’s an old story: Less-educated white churchgoers have a record of discrimination. In the 1950s, big-time evangelist Jerry Falwell preached against racial integration, declaiming that it “will destroy our race eventually.” After integration arrived, he founded the Lynchburg Christian Academy for whites — a “seg academy” designed to evade association with Blacks.

In the 1970s, tax exemption was stripped from segregated religious schools — impelling white evangelicals to become a belligerent political force: the Christian Right. Today, that segment is a strong bastion of intolerance.

Christianity Today, the foremost evangelical magazine, has lamented, “Every week, we are treated to another revelation about the alarming attitudes of white evangelical Christians.” It said kind-hearted people should “find President Trump’s closing the door to the world’s neediest refugees repulsive. But white evangelicals support Trump’s exclusionary policy by a whopping 76 percent. … White evangelical Christians, more than any other religious group, say illegal immigrants should be identified and summarily deported.” The article concluded that too many white evangelicals “show little mercy for those who are not white Americans.”

Professor David Myers, who grew up in born-again churches, has written:

Despite my roots in evangelical Christianity, I no longer claim that identity. I don’t want to be associated with the prejudice and intolerance that the word “evangelical” now, alas, so often connotes.

Washington Post columnist Michael Gerson has commented that, by embracing Trump, born-again believers are “associating evangelicalism with bigotry, selfishness and deception. They are playing a grubby political game for the highest of stakes: the reputation of their faith.”

However, I think that the reputation of their faith has been rather obvious for a long time.

This column is adapted from a piece originally published on Jan. 25, 2021, at Patheos/Daylight Atheism.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. The intolerance of evangelicals. April 2024; 12(2). http://www.in-sightpublishing.com/Haught-intolerance

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 8). The intolerance of evangelicals. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. The intolerance of evangelicals. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “The intolerance of evangelicals.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/Haught-intolerance.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “The intolerance of evangelicals.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/Haught-intolerance.

Harvard: Haught, J. (2024) ‘The intolerance of evangelicals’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/Haught-intolerance>.

Harvard (Australian): Haught, J 2024, ‘The intolerance of evangelicals’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/Haught-intolerance>.

Modern Language Association (MLA, 9th Edition): Haught, James. “The intolerance of evangelicals.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/Haught-intolerance.

Vancouver/ICMJE: James H. The intolerance of evangelicals [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/Haught-intolerance.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): Freedom From Religion Foundation

Author(s) Bio: The Freedom From Religion Foundation is a national membership organization with State Representatives selected by members and a governing Executive Board of Directors selected by the State Representatives. The Foundation is a non-profit, tax-exempt organization. Non-profit status under the Internal Revenue Code, Section 501(c)3, was recognized originally in 1978, with a final tax-exempt determination in 1980. Contributions are deductible under Section 170 of the Internal Revenue Code for federal income tax purposes. Bequests, legacies, devises, transfers and gifts to or for the use of the Freedom From Religion Foundation are deductible for federal estate and gift tax purposes under the provisions of Sections 2055, 2106 and 2522 of the Code. The Foundation, a membership group open to the public, has been classified as an organization which is not a private foundation.

Word Count: 543

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Original publication from FFRF here.*

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Chris Line, constitutional misconduct, Dawn Staley, ESPN, Establishment Clause, First Amendment, Freedom From Religion Foundation, gameday devotional, Gen Z, Michael Amiridis, Mellen v. Bunting, non-Christian, nonreligious, pray to play, religious coercion, South Carolina Women’s Basketball, University of South Carolina.

Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says

The Freedom From Religion Foundation is calling constitutional misconduct on University of South Carolina basketball head coach Dawn Staley for her recent comments denigrating nonbelievers.

In her conversation with ESPN reporter Holly Rowe courtside Sunday following her team’s victory over Oregon State, Staley said that there is something “wrong” with those who don’t believe in God: “If  you don’t believe in God, something is wrong with you. Seriously!”

Staley has also continued her practice of preparing “gameday devotional” for players and sharing these chosen bible verses on her social media pages as “Head Coach of South Carolina Women’s Basketball.” This is inappropriate for a number of reasons, including the fact that her X account is directly linked to the South Carolina Women’s Basketball account. She continues to describe each game as “Jesus versus” whoever the team’s opponent is, creating a Christian environment within the basketball program that excludes non-Christian and nonreligious players.

Non-Christian and nonreligious players should feel welcome and respected as part of the women’s basketball team, FFRF emphasizes, not be told by their coach that they are on a team that is representing Jesus and that “if you don’t believe in God, something is wrong with you.” 

“The Supreme Court has continually struck down school-sponsored proselytizing in public schools,” FFRF Staff Attorney Chris Line writes to University of South Carolina President Michael Amiridis. “In all of these cases, the federal courts have struck down school prayers because it constitutes a government advancement and endorsement of religion, which violates the Establishment Clause of the First Amendment.”

In Mellen v. Bunting, FFRF adds, the 4th U.S. Circuit Court of Appeals, which has jurisdiction over South Carolina, extended the scope of these cases from primary and secondary schools to college-aged students when institutional circumstances create a coercive religious environment. Coaches exert great influence and power over student athletes and those athletes will follow the lead of their coach, FFRF points out. This is especially true for powerhouse programs like the University of South Carolina’s women’s basketball team. Using a coaching position, especially one of this stature, to promote Christianity amounts to religious coercion. 

The University of South Carolina should not lend its power and prestige to religion, since it recognizes that its “campus community can truly thrive only when those of all backgrounds and experiences are welcomed and respected,” according to its own language. A full 37 percent of the American population is non-Christian, including the almost 30 percent who are nonreligious. A recent survey reveals that almost half of Gen Z qualify as “Nones” (religiously unaffiliated). Staley’s religious activities and denigrating comments alienate and exclude a significant portion of University of South Carolina students. 

FFRF has written to the university a number of times previously about Staley’s ostentatious religiosity, but she has only ramped it up. The University of South Carolina must take action to protect its student athletes and to ensure that Staley understands that she has been hired as a basketball coach and not as a pastor, FFRF insists.

“Coach Staley is coercing her students to adopt religion even beyond the ‘pray to play’ notion,” says FFRF Co-President Annie Laurie Gaylor. “Her insults to all  those who don’t believe in her particular religion cannot be countenanced by a public university.” 

The Freedom From Religion Foundation is a national nonprofit organization with more than 40,000 members across the country, including hundreds of members in South Carolina. Our purposes are to protect the constitutional principle of separation between state and church, and to educate the public on matters relating to nontheism. 

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): FFRF. Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says. April 2024; 12(2). http://www.in-sightpublishing.com/ffrf-south-carolina

American Psychological Association (APA 7th Edition): FFRF. (2024, April 8). Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): FFRF. Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): FFRF. 2024. “Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/ffrf-south-carolina.

Chicago/Turabian, Notes & Bibliography (17th Edition): FFRF “Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/ffrf-south-carolina.

Harvard: FFRF. (2024) ‘Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/ffrf-south-carolina>.

Harvard (Australian): FFRF 2024, ‘Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/ffrf-south-carolina>.

Modern Language Association (MLA, 9th Edition): FFRF. “Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/ffrf-south-carolina.

Vancouver/ICMJE: FFRF. Univ. of South Carolina coach’s sectarian remarks indefensible, FFRF says [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/ffrf-south-carolina.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Ky. county religious social media messaging is in the crosshairs

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): Freedom From Religion Foundation

Author(s) Bio: The Freedom From Religion Foundation is a national membership organization with State Representatives selected by members and a governing Executive Board of Directors selected by the State Representatives. The Foundation is a non-profit, tax-exempt organization. Non-profit status under the Internal Revenue Code, Section 501(c)3, was recognized originally in 1978, with a final tax-exempt determination in 1980. Contributions are deductible under Section 170 of the Internal Revenue Code for federal income tax purposes. Bequests, legacies, devises, transfers and gifts to or for the use of the Freedom From Religion Foundation are deductible for federal estate and gift tax purposes under the provisions of Sections 2055, 2106 and 2522 of the Code. The Foundation, a membership group open to the public, has been classified as an organization which is not a private foundation.

Word Count: 432

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Original publication from FFRF here.*

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Adams School, constitutional principle, evangelical messages, First Amendment, Freedom From Religion Foundation, Gum Drop Kids, Illinois, indoctrination, Marion Community Unit School District #2, proselytization, public schools, religion in schools, religious indoctrination, Sammi Lawrence, separation of church and state, Superintendent Becky Moss.

FFRF protects Illinois schoolkids from religious indoctrination 

A Christian group has been barred from targeting an Illinois school district’s children with religious propaganda, thanks to the efforts of the Freedom From Religion Foundation.

A concerned parent informed the state/church watchdog that Marion Community Unit School District #2 was regularly allowing outside adults to enter Adams School during the school day to give low-income students food and candy — along with overtly proselytizing messages. Gum Drop Kids, a southern Illinois nonprofit, provides snacks to low-income children at Adams School every Friday, and two of the snacks this year contained proselytizing messages. For instance, a Valentine’s Day card said “Jesus loves you!!” with a Latin cross drawn at the bottom. Another snack was accompanied with a bookmark with the same religious message as the Valentine’s Day card.

Students — including low-income students — have the First Amendment right to be free from religious indoctrination in their public schools, FFRF insisted. 


“It is a basic constitutional principle that public schools may not show favoritism toward or coerce belief or participation in religion,” FFRF Anne Nicol Gaylor Legal Fellow Sammi Lawrence wrote to Superintendent Becky Moss. “Here, Gum Drop Kids uses access to particularly vulnerable school children to promote a religious message that seeks to convert children to Christianity.”

Gum Drop Kids’ tactic of combining indoctrination with charity is a common tactic employed by some ministries: handing over food with a bible or other religious literature. The purpose is to lure disadvantaged individuals into believing that such religion — here Christianity — is responsible for or somehow attached to the cessation of hunger and dawning of prosperity. Ultimately, it is the public school’s responsibility to ensure that materials given to children on school property during the school day do not unconstitutionally promote religion.

FFRF urged the school district to investigate this matter and ensure that Adams School ceases permitting outside adults to evangelize students during the school day. Only hours later, the district responded to FFRF.

“I received your letter and I have made contact with one of the Gum Drops organizers; I told her that we appreciate the Gum Drops bags but I ask that moving forward there are no messages promoting religion in any way,” Superintendent Moss replied via email. “Separation of church and state must be upheld.”

FFRF appreciates the focus of the school district on constitutional matters.

“We always feel that our work has been accomplished when school officials respond positively,” says FFRF Co-President Annie Laurie Gaylor. “We applaud actions to alleviate food insecurity or brighten up the school day with occasional treats, but it is exploitation when the real intent is proselytization.”

The Freedom From Religion Foundation is a national nonprofit organization with 40,000 members and several chapters across the country, including more than 1,200 members and a chapter in Illinois. Our purposes are to protect the constitutional principle of separation between state and church, and to educate the public on matters relating to nontheism. 

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): FFRF. FFRF protects Illinois schoolkids from religious indoctrination . April 2024; 12(2). http://www.in-sightpublishing.com/ffrf-illinois

American Psychological Association (APA 7th Edition): FFRF. (2024, April 8). FFRF protects Illinois schoolkids from religious indoctrination . In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): FFRF. FFRF protects Illinois schoolkids from religious indoctrination . In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): FFRF. 2024. “FFRF protects Illinois schoolkids from religious indoctrination .In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/ffrf-illinois.

Chicago/Turabian, Notes & Bibliography (17th Edition): FFRF “FFRF protects Illinois schoolkids from religious indoctrination .In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/ffrf-illinois.

Harvard: FFRF. (2024) ‘FFRF protects Illinois schoolkids from religious indoctrination ’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/ffrf-illinois>.

Harvard (Australian): FFRF 2024, ‘FFRF protects Illinois schoolkids from religious indoctrination ’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/ffrf-illinois>.

Modern Language Association (MLA, 9th Edition): FFRF. “FFRF protects Illinois schoolkids from religious indoctrination .” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/ffrf-illinois.

Vancouver/ICMJE: FFRF. FFRF protects Illinois schoolkids from religious indoctrination  [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/ffrf-illinois.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.



Conversation with Ginger Coy on Psychology of Conspiracy Theorists in America: Independent Journalist

 

 

 

 

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None.

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 3,630

Image Credits: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Abstract

Ginger Coy is an independent journalist and writer on Concerning Narcissism Substack, where she is both concerned with narcissism and finds narcissism concerning. Coy discusses: the complex world of conspiracy theories in America; the unique psychological profile of those who subscribe to such beliefs and the broader implications on society and democracy; characteristics that define conspiracy theories and differentiate them from mainstream narratives; the role of partisan conflict in fueling distrust towards the government and the proliferation of conspiracy theories online, exacerbated by a climate of fear and uncertainty; the absence of discourse on conspiracy theories within the mental health profession, as evidenced by their omission in the DSM-5 and ICD-11, despite their association with certain personality traits and mental health disorders; the mainstream media and digital platforms’ role in amplifying conspiracist thought, underscoring the risks posed to American democracy; a call for educational initiatives to address the spread of conspiracy theories and their entrenchment in the public psyche.

Keywords: Agency, America, Coalitions, Conspiracy theorists, Continued secrecy, DSM-5, Hostility, ICD-11, Mainstream narratives, Partisan conflict, Patterns, Psychological profile, Watergate.

Conversation with Ginger Coy on Psychology of Conspiracy Theorists in America: Independent Journalist

Scott Douglas Jacobsen: Welcome, Ginger, today is Ginger’s topic suggestion: the psychological profile of conspiracy theorists in America. They could be applied in many other countries. However, this seems like a crucial time with America’s continuance as the dominant military and economic power in the world, and election season there. Although, as Lee Kuan Yew noted many years ago, we are in a multipolar world or a geo-economic and international political context of overlayed spheres of influence, increasingly. Ginger, you consider conspiracy theorists as a growing threat. In general terms, what defines a conspiracy theory and a traditional theory?

Ginger Coy: What’s unique to American conspiracy theories is that many Americans distrust the US government when it is controlled by a competing political party but then regain their trust when their party wins. Partisan conflict is an important cause for conspiracy beliefs in the United States, though it is true that conspiracy theories afflict the world. Very few conspiracy theories yield bona fide conspiracies such as Watergate.

A conspiracy theory can be defined as “the belief that a number of actors join together in secret agreement, in order to achieve a hidden goal which is perceived to be unlawful or malevolent”(The Psychology of Conspiracy Theories, Jan-Willem van Prooijen).

There are five critical ingredients in order to qualify as a conspiracy theory (van Prooijen). They are:

  1. Patterns – Any conspiracy theory explains events by establishing nonrandom connections between actions, objects, and people. A conspiracy theory assumes that the chain of incidents that caused a suspect event did not occur through coincidence.
  2. Agency – A conspiracy theory assumes that a suspect event was caused on purpose by intelligent actors: There was a sophisticated and detailed plan that was intentionally developed and carried out.
  3. Coalitions – A conspiracy theory always involves a coalition or group of multiple actors, usually but not necessarily humans.
  4. Hostility – A conspiracy theory tends to assume the suspected coalition to pursue goals that are evil, selfish, or otherwise not in the public interest.
  5. Continued secrecy – Conspiracy theories are about coalitions that operate in secret. Conspiracy theories are thus by definition unproven.

While experts on conspiracy theories claim that there is no evidence through studies to suggest that there are more conspiracy theories today than ever, it stands to reason that that perception is reality in this case. Conspiracy theories are more readily available than ever online plus malignant egalitarianism and malignant tolerance under the banner of free speech aids in the dissemination of misinformation, malformation, and disinformation. Couple these trends with an increasingly narcissistic age and you have a recipe for destabilizing civilization with nonsensical and counterfactual competing and chafingly adversarial narratives. Culturally, in America, there has been a noticeable uptick of conspiracy theories since the Trump election in 2016 and the pandemic in 2020, both events creating fear and uncertainty and laying the psychological groundwork for proliferating conspiracy theories. Conspiracy theories provide comforting explanations for adherents, though ironically, conspiracy theories also create the conditions for fear by implicating powerful unscrupulous actors behind malevolent schemes.

By contrast, traditional theories or mainstream narratives of events, corroborated across multiple independent news sources, create seamless societal cohesion through common ground shared amongst the majority.

Jacobsen: You write on personality disorders. What distinguishes a mentally healthy person from a personality-disordered one, whether in the DSM-V (2022 Revision) or the ICD-11?

Coy: In my research, I am disappointed in the milquetoast DSM-5 which fails to mention the phrase, conspiracy theoriesin its nearly 1400 pages, suggesting pathological political correctness baked-in in the very text that’s ostensibly charged with delineating and differentiating sanity from pathology. If this finding doesn’t suggest sickness on a mass scale, I’m not sure what would be convincing. Most leading experts in the zeitgeist on conspiracy theories are only willing to dance around the edges of addressing the paranoia, narcissism, etc. implicated in the terrain of holding conspiratorial views. Instead, most writers on this topic bend over backwards to uphold the notion that almost everyone holds at least one conspiratorial view at some point and that if we start pathologizing that which is prevalent, we will blanket pathologize all of society. This thought experiment is rich considering that is exactly the mandate of the DSM at insurance companies’ behest to increasingly pathologize patients with more and more diagnoses, though somehow holding conspiratorial views gets an exemption just like believing in the delusion that is God. I have seen documented denial, not even hesitancy, that people predisposed to conspiracist ideation—belief in conspiracy theories, conspiracism—belief in the primacy of conspiracies in the unfolding of history, are anything but regular, normal people not suffering from any delusions, paranoia, narcissism, schizotypy, etc. Magical thinking, trait Machiavellianism, and primary psychopathy are significant, positive predictors of belief in conspiracy theories. This denial of pathology prevails even though if one holds one conspiratorial view, chances are one holds a multitude of conspiratorial views.

The state of play in the mental health profession that it should be so corrupt with the abstention of any mention of conspiracy theories within the DSM-5 and ICD-11 proves to me that I’m on the right track as an independent journalist and writer on the interface of psychology with politics and culture. I offer an arm’s length distance and objectivity lacking in the codified professional space of psychiatry and psychology.

Further, critical terms apophenia and pareidolia are also gross omissions from both the DSM-5 and ICD-11, even though a tendency towards pareidolia can be more frequent in certain conditions such as schizophrenia.

Part of grandiosity or inflated self-perception is a condition called apophenia or a tendency to perceive meaningful connections between totally unrelated events, circumstances, scenarios, etc. In 1958, Prof. Klaus Conrad defined apophenia as an unmotivated seeing of connections accompanied by a specific feeling of abnormal meaningfulness[1].

Apophenia is seeing patterns in randomness, which may be the mechanism behind conspiracy theory generation. A conspiracy theorist may feel as though a set of random events are connected that no one is talking about, so therefore a conspiracy must be afoot[2].

Conspiracy theories are a form of object apophenia, when one perceives meaningful relations among people or among elements in the environment that in your mind pertain to you, revolve around you, and have to do with you[3].

Pareidolia is the tendency to ascribe a meaningful interpretation or significance to a typically visual stimulus or a series of stimuli in a perceived pattern of meaning when there is none.

Pareidolia is a subtype of apophenia. Combining object apophenia with social pareidolia begets grandiosity including paranoia.

The ICD-11 defines personality disorders based on the impairment of self and interpersonal personality functioning, which can be classified according to their overall severity (i.e., Mild Personality Disorder, Moderate Personality Disorder, Severe Personality Disorder). The practitioner also has the option to specify one or more trait domain specifiers that contribute to the individual expression of personality dysfunction. These trait domains are Negative Affectivity, Detachment, Dissociality, Disinhibition, and Anankastia.

The ICD-11 defines personality disorder as:

Personality disorder is characterised by problems in functioning of aspects of the self (e.g., identity, self-worth, accuracy of self-view, self-direction), and/or interpersonal dysfunction (e.g., ability to develop and maintain close and mutually satisfying relationships, ability to understand others’ perspectives and to manage conflict in relationships) that have persisted over an extended period of time (e.g., 2 years or more). The disturbance is manifest in patterns of cognition, emotional experience, emotional expression, and behaviour that are maladaptive (e.g., inflexible or poorly regulated) and is manifest across a range of personal and social situations (i.e., is not limited to specific relationships or social roles). The patterns of behaviour characterizing the disturbance are not developmentally appropriate and cannot be explained primarily by social or cultural factors, including socio-political conflict. The disturbance is associated with substantial distress or significant impairment in personal, family, social, educational, occupational or other important areas of functioning.

The DSM-5 defines personality disorders as enduring and inflexible patterns of long duration leading to significant distress or impairment.

The DSM-5 (2022) defines personality disorder as:

A personality disorder is an enduring pattern of inner experience and behavior that deviates markedly from the norms and expectations of the individual’s culture, is pervasive and inflexible, has an onset in adolescence or early adulthood, is stable over time, and leads to distress or impairment.

As both manuals are taxonomies of pathology for diagnoses, outlining that which is  considered normal behavior is ancillary though more emphasized in the DSM. The DSM reflects more lenience in its considerations of what constitutes normality given cultural and social context, i.e., the perception of psychology as being culture-bound.

Jacobsen: What seem like the more prominent conspiracy theories in America, short-term and long-term? Those newer and perennial conspiracy theories in the States.

Coy: Perennial favorites include the death of President Robert F. Kennedy as being an inside job and alleged cover-ups of Bigfoot sightings. Similarly, UFOs/ UAPs (Unidentified Anomalous Phenomena) have gained a resurgence in popularity. More recently, one-third of Republicans believe pop star Taylor Swift is part of a “covert government effort” to help President Biden win the 2024 election. In the not-too-distant past, conspiracy theories involved the deep state’s/global cabals’ QAnon, Pizzagate, Covid lockdowns, Covid vaccines, January 6th, and George Soros being behind a hidden plot to destabilize the American government, take control of the media and put the world under his control.

Some 28% of Americans are concerned about a globalist agenda to rule the world through an authoritarian world government or New World Order. There is also the question of a Reptilian Elite Conspiracy Theory which asserts that interdimensional shape-shifting lizards secretly rule the planet, a brainchild of the UK’s David Icke, that only 4% of Americans agree with (Conspiracy Theories: a Primer, Joseph E. Uscinski  and Adam M. Enders).

Jacobsen: What compares a personality disordered person with a conspiracy theorist and contrasts a mentally healthy person from a conspiracy theorist?

Coy: A good litmus test to run any conspiracy theory through is to ask yourself “Is this likely?” A mentally healthy person would be able to ask this question. Also, bear in mind if you have vulnerabilities to conspiracy theories given your demographic and life circumstances. If misfortune haunts you, you may be vulnerable to believing in nonsense for a sense of control that can have real-life consequences.

Believing in conspiracy theories can cause rifts in your relationships; cause you to lose jobs; cause you to contract diseases that have vaccines (Covid and measles); cause you to fall victim to unscrupulous bad actors who could wipe out your bank account; and even land you in prison or dead if you seek vigilante justice.

Jacobsen: Can one find similarly nationally prominent conspiracy theories – the conceptual phantasy landscape of the American conspiracy theorist – in other countries causing problems of a kin for their national discourse?

Coy: A concern that I see that cuts across national borders is a whole body of conspiracy theories to do with the elite advocating and pushing for climate change adaptations in response to a globalist New World Order perpetuated by the elite who are involved with Davos, United Nations, and World Economic Forum (WEF) to encourage if not ultimately mandate the masses to eat insects instead of meat, not travel on planes to save the climate, etc. A petri dish for conspiracism is a common feeling of disempowerment at the hands of the global elite who have foisted globalism on local communities. Similarly, conspiracy theories to do with mass migration may be behind a surge in anti-Semitism and other forms of xenophobia and bigotry. The fracturing nature of resulting conspiracy theories makes the elite’s pipe dream of a Kumbaya world, United Colors of Benetton, farcical. There is a correlation between vengeful conspiracy theorists and populists who are more than happy to install civilizationally compromising demagogues.

Jacobsen: How does the partial mainstreaming of American conspiracist thought clouds disrupt normal political processes and social interaction, create (more) useful ignoramuses, empower cynical operators, and soften the minds of the American electorate?

Coy: 80% of what I see coming out of the right can be thought of as conspiratorial, and is thus disruptive. You just have to watch Fox News, Newsmax, NewsNation, and OAN for the latest.

Just this week, FBI informant, Alexander Smirnov, is facing charges in connection with lying to the FBI and creating false records regarding President Joe Biden and his son Hunter Biden’s involvement in business dealings with Ukrainian energy company Burisma Holdings, undercutting a major aspect of Republicans’ impeachment inquiry into the president. This is a narrative that Republicans have been pushing for years that has no teeth, as Smirnov was their smoking gun, who now is thought to have ties to Russia’s disinformation campaign.

In general, conspiracy theories can involve circular reasoning, ad hominem attacks, false equivalencies, and what-aboutism, which run rampant in the US political climate with an emphasis on conspiratorial psyops to shape public opinion.

Jacobsen: What makes conspiracy theories natural attractors for the psychological profile of the conspiracy theorist?

Coy: Conspiracy theories hold allure, are captivating, and appeal to narcissistic adherents’ sense of intelligence and uniqueness that not only can they follow complex narratives but that they are not sheeple.

The psychological profile of the average conspiracy theorist is grim. Conspiracy theorists are likely male, unmarried, less educated, in a lower income household, outside the labor force, from an ethnic minority group, not attending religious services, conceal-carry weapons, perceive themselves as of low social standing, have lower levels of physical and psychological well-being and higher levels of suicidal ideation, weaker social networks, less secure attachment style, difficult childhood family experiences,  and are more likely to meet criteria for a psychiatric disorder.

With this disempowering backdrop, it’s not surprising that a person of this psychological profile would be attracted to, in their estimation, sense-making narratives, which provide explanatory order.

Jacobsen: Since the partial mainstreaming of some of these conspiracy theories, especially grand theories (e.g., an international cabal of Jewish bankers), how do these begin to mix with longstanding and nascent social contagions or issues in America, e.g., anti-Semitism or racism generally, vast income inequality, anti-equal rights movements, and so on?

Coy: Conspiratorial, paranoid notions of globalist cabals in the United Nations, etc., and the deep state in America are perennial favorites on the right that lend themselves to the conspiracy theory that the FBI was behind January 6th to make Trump and MAGA look bad.

After the “Unite the Right” rally on August 12th, 2017, Trump dog whistled in a fit of malignant egalitarianism that there were “very fine people on both sides” of the racist display that was Charlottesville, a disgraceful protest that involved chanting “Jews will not replace us” (‘white replacement theory’ conspiracy theory) and resulted in the death of Heather Heyer, a 32-year-old paralegal and civil rights activist.

Whenever a populace collectively feels out of control as though society is marching on without them and they are being left behind, a sector will resort to fabricating or confabulating nonsensical and counterfactual narratives that appeal to their grandiosity and narcissism that they’ve got it all figured out and everybody else are suckers for following mainstream “simple” or straightforward narratives.

There is a bias in the United States for a certain cross-section of the populace, typically counterculture-oriented, against following mainstream narratives from boogeyman corporations (even though they corroborate one another across multiple news platforms) in favor of following complicated convoluted plots perpetuated by independent journalists, as though independent journalists don’t need to put food on the table and won’t resort to conspiracy theories to do so. Many of these followers of independent journalists intentionally tune out and put blinders on to mainstream news outlets in favor of these bloggers who are cult of personality figures in their own right. Without the backdrop of mainstream news, unsuspecting news snobs have no other narrative to compare against and fall prey to unscrupulous and narcissistic so-called independent journalists who peddle cheap conspiracy theories disseminated from the right. Ignorantly and solipsistically, this same target demographic is unaware that these independent journalists are tapping into well-trodden conservative tropes and ascribe superhuman insights to these said cult of personality bloggers who are in reality enmeshed in and doling out the drivel of right-leaning media.

Though there are no studies that I’m aware of that substantiate social contagion as a contributing factor to the adherence to gender ideology, anecdotally, it’s a point of interest that the rates of both transitioning minors[4] or minors who identify as LGBTQ+[5] have skyrocketed in recent years as coincidentally, the left has decried the conspiratorial[6] and unsubstantiated[7] “trans genocide”[8] that is purportedly taking place[9].

Jacobsen: Everyone in the States bears some responsibility, naturally. However, what media and communication channels, social networks, digital platforms, and types of prominent personalities, brought these psychological profiles, the conspiracists, more to the fore now? 

Coy: Alex Jones of Infowars was arguably persona non grata for ushering in a modern rendition of conspiracy theorist. Thankfully, the poster child for conspiracism has been held to account and his empire decimated through the legal system notwithstanding severe damage he inflicted upon our country for decades. His Sandy Hook Elementary School mass shooting denialism was particularly egregious and the fount of his undoing.

Fox News in general and Tucker Carlson in particular are a scourge and menace of propaganda – misinformation, malinformation and disinformation. Carlson has been called a traitor for recently interviewing Putin. During the Cold War, Russia called people like Tucker useful idiots because he is willing to do Putin’s bidding to spread Russian propaganda while demoralizing the United States.

Obsessed with unrestricted freedom, no doubt a trauma response holdover from the American Revolution, the powers that be in America cut their nose off despite their face ironically permitting conspiracy-laden Russian state propaganda, RT America to be aired until the channel’s closure in 2022. That Americans should be exposed to an authoritarian state TV is counterproductive and antithetical to a free society – free of baseless, counterfactual conspiracy theories and propaganda.

Jacobsen: What are the risks to the American democratic system from these forces and the potential salves to cooldown the flames of them?

Coy: Without a functioning shared collective sense of reality, we risk our democracy in America. As it is, Americans are at each other’s throats about their perception of events whether it’s who won the 2020 election, determining if January 6th was an insurrection, a riot gone awry, or orchestrated by the deep state, etc. There’s also a question of government overreach when it came to Covid lockdowns and mandates, with the right falling squarely in this camp, and the left erring on the side of caution, safety, and support of Fauci. When a populace does not share a sense of reality based on common narratives, tensions flare and hardships ensue. Discord undermines the cohesion necessary for democracy. If a populace doesn’t enjoy baseline civility built on a common solid foundation of a shared sense of reality, something as fractious and tenuous as democracy is untenable for the duration. Instead, there is a splintering and divisiveness creating stalemates and intractable problems. As Americans have traditionally been solutions-oriented, this heightened narcissistic “my way or the highway” trajectory stings doubly and weighs down the populace into cycles of grievances, an engine of increasing victimhood and thus, narcissism.

The narcissistic genie is out of the bottle with the entrenched democratization of the internet and its accompanying fractious narratives such as conspiracy theories that drive wedges between people and groups of people. If individuals are righteous, sanctimonious, and beyond sure-footed in their accounting of events, it results in a zero-sum culture where “I’m always right and you’re always wrong,” at the exclusion of the mutuality and collaboration necessary to drive consensus to effect change through legislation and the judiciary, bulwarks of democracy.

Experts on conspiracism, Prof. Joseph E. Uscinski, and Prof. Adam M. Enders, maintain that despite perception, there have been no increases in adherence to conspiracy theories in recent years, though they acknowledge that scholars in greater numbers began studying conspiracism in earnest starting with the pivotal year of 2007 which also introduced app culture. They also maintain that conspiracy theories emanate more from the losing side of any event or scenario in question. Seeing as though American politics have never been so divisive as they have been under the near decade of Trump’s presence, Trump being a known propagator of conspiracy theories, it stands to reason that there are more conspiracy theories than ever with greater adherence when one holds in consideration that Trump’s presence looms large and the coincidence of 2007 being both a breakout year for both social media as a primary disseminator of conspiracy theories and the uptick of academic interest in conspiracy theories.

There needs to be a mass-scale government-funded initiative to educate the people on demagoguery as it relates to narcissism. Just as post World War II, Germans  experienced societal reckonings in the forms of lessons learned and post-mortems on the misfortunes of fascism, America must contend with the devastation that has been fascistic Donald J Trump as an affliction on the United States. Even if one supports Trump, the chaos he has perpetuated and its associated pain points are undeniable.

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

Coy: Thank you for your interest and thought-provoking questions. It’s been a pleasure!

Bibliography

None

Footnotes

[1] Prof. Sam Vaknin

[2] Prof. Sue Frantz

[3] Prof. Sam Vaknin

[4] Estimates have more than doubled in the space of eight years from 2007 to 2015, D KennyIS GENDER DYSPHORIA SOCIALLY CONTAGIOUS?”) 

[5] The CDC says the number of LGBTQ students went from 11 percent in 2015 to 26 percent in 2021.

[6] “There is No Trans Genocide” by Talia Nava.

[7] “A report claiming ’32 transgender people killed in the USA in 2022′ is misleading” by Stephen Knight.

[8] “Resilience or terror? (Continued…)” by Eliza Mondegreen.

[9] “Don’t believe the activists’ hype: There is no ‘trans genocide’” by John Mac Ghlionn.

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. Ginger Coy: Psychology of Conspiracy Theorists in America. April 2024; 12(2). http://www.in-sightpublishing.com/coy-conspiracy-theorists

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, April 8). Ginger Coy: Psychology of Conspiracy Theorists in America. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. Ginger Coy: Psychology of Conspiracy Theorists in America. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “Ginger Coy: Psychology of Conspiracy Theorists in America.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/coy-conspiracy-theorists.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “Ginger Coy: Psychology of Conspiracy Theorists in America.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/coy-conspiracy-theorists.

Harvard: Jacobsen, S. (2024) ‘Ginger Coy: Psychology of Conspiracy Theorists in America’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/coy-conspiracy-theorists>.

Harvard (Australian): Jacobsen, S 2024, ‘Ginger Coy: Psychology of Conspiracy Theorists in America’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/coy-conspiracy-theorists>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “Ginger Coy: Psychology of Conspiracy Theorists in America.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/coy-conspiracy-theorists.

Vancouver/ICMJE: Scott J. Conversation with Ginger Coy on Psychology of Conspiracy Theorists in America: Independent Journalist[Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/coy-conspiracy-theorists.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Shedding light on religious property tax exemptions

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): Ian Bushfield.

Author(s) Bio: Ian Bushfield, is the Executive Director of the British Columbia Humanist Association (2012-) and a Board Member of the BC Civil Liberties Association. 

Word Count: 2,357

Image Credit: Google Maps/Ian Bushfield/BCHA.

International Standard Serial Number (ISSN): 2369-6885

*Original publication in BCHA here.*

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Assessment Act, BC Assessment, BC Supreme Court, British Columbia, charity, Community Charter, Gulf Islands Rural Area, invitation test, Knapp Island, Matsuri Foundation, Mouvement laïque québécois v. Saguenay, permissive tax exemption, principal use test, Property Assessment Appeal Board, Property Assessment Review Panel, public worship, Salish Sea, Shinto-Buddhist, Supreme Court of British Columbia, tax exemption, Vancouver Charter.

Shedding light on religious property tax exemptions

A recent legal battle over the tax status of an island in the Salish Sea sheds some light on the privileges some religious institutions enjoy in British Columbia (BC). Expressly, the conditions under which places of public worship qualify for property tax exemptions.

We initially explored these mechanisms in our 2021 report: A Public Good? Property tax exemptions for places of worship in British Columbia. Local governments relinquished an estimated $58.4 million in revenue in 2019 through property tax exemptions given to places of public worship. As we continue to dig deeper into these issues, we are always on the lookout for prominent stories involving religious property tax exemptions.

Enter the Matsuri Foundation of Canada. This Shinto-Buddhist group found itself embroiled in a legal battle over the tax status of Knapp Island, a serene 31-acre piece of land near Swartz Bay, Vancouver Island. Through their case, we can shed further light on how these exemptions work in practice.

UNDERSTANDING PROPERTY TAX EXEMPTIONS FOR PLACES OF WORSHIP IN BC

Governments have historically granted tax exemptions to promote socially beneficial activities. For example, there are personal income tax exemptions for volunteer firefighters, childcare and post-secondary education. Organizations that benefit the broader community can also register as a charity; donations to those groups are tax-deductible. Many of those organizations own buildings, which governments often exempt from property taxes. 

The BCHA has long maintained that exemptions should only go to organizations that provide a benefit to the public. Private clubs – organizations that only serve their members – typically do not receive these exemptions. We have argued that religion is an essentially private activity and should be treated as such. Assuming religion (particularly theistic religion) provides a broader public benefit is based on an inherently biased view against atheists and the non-religious. As such, we argue against the preferential tax treatment of religious groups.

Tax exemptions represent foregone government revenue. In theory, the societal benefit of the exemption should offset that cost to the public purse. Otherwise, the money would be better spent directly supporting social programs.

In BC, the Vancouver Charter, Community Charter and Taxation (Rural Area) Actset out what properties must be exempt from taxation. Each statute requires specific properties to be exempt, while the former two permit local governments to exempt additional qualifying properties. Each act includes a statutory exemption for places of public worship, that is, exemptions that are automatically applied to the buildings in which worship occurs (statutory tax exemptions). The statutory exemption also applies to the land the building sits on and areas like hallways, foyers and washrooms that are necessarily incidental to the worship. Municipalities may also provide a permissive exemption to ancillary properties relating to those places of public worship, such as parking lots, outdoor meeting spaces, outbuildings, etc.

BC Assessment is tasked with classifying and valuing every property in the province and determining whether any part of that property is subject to a statutory exemption. Its appraisers look at a number of factors to make their determinations, which can include the use of any facilities, access and condition of the structures. Provincial regulations established under the Assessment Actset out nine property classifications. Religious buildings are included in the eighth class: recreational property/non-profit organization.

(b) that part of any land and improvements used or set aside for use as a place of public worship or as a meeting hall for a non-profit fraternal organization of persons of any sex or gender, together with the facilities necessarily incidental to that use, for at least 150 days in the year ending on June 30, of the calendar year preceding the calendar year for which the assessment roll is being prepared, not counting any day in which the land and improvements so used or set aside are also used for

(i) any purpose by an organization that is neither a religious organization nor a non-profit fraternal organization,

(ii) entertainment where there is an admission charge, or

(iii) the sale or consumption, or both, of alcoholic beverages;

Putting this in practice, BC Assessment has a Places of Public Worship Policy. It states:

“A place of public worship must be recognizable as a place having its principle use as a place where people come together as a congregation or assembly to do reverence to God and include an openness without discrimination to the general public.”

This definition encapsulates the same theistic privilege that we see elsewhere in government policy in Canada. For example, the Canada Revenue Agency requires “an element of theistic worship” for an organization to qualify as a charity that advances religion. BC’s Vital Statistics Agency applied a similar logic to reject the BCHA’s application to solemnize marriages in 2013. Such policies fly in the face of the state’s duty of neutrality. As Justice Gascon wrote for the Supreme Court of Canada in the Mouvement laïque québécois v. Saguenay (City):

“the state’s duty to protect every person’s freedom of conscience and religion means that it may not use its powers in such a way as to promote the participation of certain believers or non-believers in public life to the detriment of others.” [at para 76]

BC Assessment’s policy sets out a decision tree for determining whether a property qualifies as a place of worship and, therefore, qualifies for a property tax exemption.

  1. Where is the property located?
  2. Does worship occur at the property?
  3. Is the worship public?
  4. How often does this activity occur?
  5. If the property is used for public worship, is that its principal use?
  6. Is the whole of the property used for public worship, or only a portion of it?
  7. Who owns the property?

This analysis applies only to the portion of the property used for public worship and permits for partial exemptions. Local governments may grant a permissive tax exemption for the remainder of the property – parking lots, outbuildings, green space and any other space around the building. These policies vary extensively across the province, from blanket refusals to the application of public benefits tests to universal approval. Municipalities can also set a cap on the total amount of permissive exemptions that may be granted or prioritize specific properties. As there is no local government in rural areas, those properties, including Knapp Island, are not eligible for permissive exemptions.

If property owners want to dispute the value or classification BC Assessment has assessed them, they first file a complaint with the Property Assessment Review Panel (the Panel). The panel is independent of BC Assessment, and the Minister of Finance appoints its members. The decisions of the panel can be appealed to the Property Assessment Appeal Board (the Board), a further independent tribunal whose members are appointed by Cabinet. The owner (or BC Assessment) can appeal the Board’s decision to the BC Supreme Court; however, the Court may only review the legal interpretation and application of the prior decisions, rather than relitigating the facts of the case.

THE MATSURI FOUNDATION AND KNAPP ISLAND

Knapp Island (Google Maps)

The Matsuri Foundation of Canada is a registered charity promoting the Shinto religion. It is also the owner of Knapp Island. Matsuri sought a property tax exemption for the island for 2022, saying it served as a “place of public worship.” The 31-acre island consists of two parcels assessed at a total of $12.9 million. The north parcel was largely undeveloped aside from a walking path with prayer stops and a forest shrine. Among the buildings on the south parcel are the Shin Mei Spiritual Centre (which includes prayer rooms, kitchen, living and dining rooms), several shrines, temples and a wharf for boats. The south portion of the island also features a 5,000-square-foot private residence, guest residences and a water treatment facility.

The Panel initially granted Matsuri’s request for an exemption in part. Specifically, the Panel rejected the exemption for the north parcel but granted it for all of the improvements and 60% of the land on the south parcel. Matsuri appealed that decision to the Property Assessment Appeal Board, arguing it should have received a full exemption. BC Assessment also appealed, saying there should be no exemption.

To qualify for an exemption as a place of public worship, a property must have been used for public worship for at least part of the previous year. BC Assessment argued that Knapp Island was not used for worship in 2021, so it was ineligible for an exemption for 2022. Matsuri argued it began advertising Buddhist retreats in October 2021 and that the Reverend used the property for daily prayers.

Ultimately, the Board denied the exemption entirely, citing the two aspects of the legal test for the exemption.

The first test is whether there is “an invitation to the public to come onto the property to attend public worship” [Board ruling at para 70]. This invitation requires it to be obvious to the public that they are welcome to attend. Further, people must actually be able to attend worship at the place.

Matsuri argued their website made it clear that they were open to the public. However, the Board noted that the website previously referred to “members,” possibly deterring the public. More consequently, before 2022, there were few other efforts by Matsuri to ensure their property was advertised as open to the broader public and not simply a place for private worship retreats. Additionally, the Board found that the Island did not appear from the water to be a place of worship open to the public. In its decision, the Board noted:

“I do find that viewed from the water the residence is unmistakably a residence. Despite claiming otherwise, Reverend Evans’ own view of the residence as personal space was clear from her oral evidence. I further find that viewed from the water the possible uses of the other improvements as places of public worship would be somewhat unclear, especially given that for at least 20 years the very same improvements were in fact places of private worship. The transition from private uses to public use would not be readily apparent from the water, which is the closest a person would be able to view the improvements without entering onto what a passerby might consider to be private property. This may be even more so given the “PRIVATE HARBOUR” sign at the Island’s only access point may deter some passing members of the public who may not see the smaller and less prominent sign welcoming the public to meditate, study, and pray.” [at para 83]

Secondly, the property had to meet the ‘principal use test.’ That is, the property must be used primarily for public worship. Other uses are disqualifying. Because the Board found that the religious use was primarily restricted to a core group of worshippers, it could not qualify as “public.” Further, the island’s residence and cottage were deemed (unsurprisingly) residential properties, which do not qualify for exemptions.

THE APPEAL TO THE SUPREME COURT OF BC

Matsuri appealed the Board’s decision to the Supreme Court of British Columbia. Because the appeal is limited to questions of law, Matsuri had to concede the Board’s factual findings, including that Knapp Island failed the invitation and principal use tests. However, Matsuri argued for an exemption on fairness and equity grounds. In other words, it argued that similar properties in the region were granted property tax exemptions, so to deny their application was arbitrary and unjust.

The Property Assessment Appeal Board had considered these arguments. It found that the Assessor had prepared a report on 19 Gulf Islands Rural Area properties that had received a full or partial religious property tax exemption. And while the Board said the analysis focused “on differences rather than similarities and that the criteria chosen were not necessarily ideal or even perhaps the best to assess equity,” [Appeal Board decision at para 133-134] Matsuri presented no evidence that would justify finding that it had been treated unfairly.

At the Supreme Court, Matsuri argued that the assessor should have considered additional properties selected at random from outside the Gulf Islands Rural Area. The justice rejected this and Matsuri’s other arguments and upheld the Board’s decision.

As a result, the island was denied its exemption for 2022 and is currently not receiving a tax exemption. A tax roll search shows the island was assessed a property tax bill of over $25,000 for 2024.

CONCLUSION

Matsuri’s failed effort to acquire a tax exemption for Knapp Island demonstrates the process by which BC Assessment determines whether a given property qualifies as a place of public worship. The decisions of the Panel, the Board and the Court highlight the importance of the invitation and principal use tests. Namely, there was little evidence that Matsuri was actively inviting members of the broader community to attend worship at its spiritual centre. Instead, the Island discouraged visitors through a “private harbour” sign. The focus on private retreats disqualified Matsuri from claiming its “principal use” was public worship.

Through this story, we can also track the process by which a property owner can dispute their claimed designation: from BC Assessment to the Property Assessment Review Panel to the Property Assessment Appeal Board and finally to the Supreme Court of BC.

Most importantly, this case brings out the limits of religious property tax exemptions. The legal tests suggest avenues for further research into understanding the invitation and principal use tests. The work can inform future efforts to strengthen the tests in their application more broadly.

There are also geographic peculiarities of this case that make it unique. As a private island, the issue of public access was relatively straightforward. However, in many ways, physical access is far from the only or even main restriction on access to a place of worship. Insular religious groups may preclude the general public through their practices. Religious groups that oppose same-sex marriage or the rights of trans people are clearly not safe and inviting spaces for members of the LGBTQ2S+ community and their allies. This begs the question of whether the invitation test, which BC Assessment says “include[s] an openness without discrimination to the general public” [emphasis added], precludes such groups from receiving property tax exemptions.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Bushfield I. Shedding light on religious property tax exemptions. April 2024; 12(2). http://www.in-sightpublishing.com/bushfield-tax-exemptions

American Psychological Association (APA 7th Edition): Bushfield, I. (2024, April 8). Shedding light on religious property tax exemptions. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): BUSHFIELD, I. Shedding light on religious property tax exemptions. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Bushfield, Ian. 2024. “Shedding light on religious property tax exemptions.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/bushfield-tax-exemptions.

Chicago/Turabian, Notes & Bibliography (17th Edition): Bushfield, I “Shedding light on religious property tax exemptions.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/bushfield-tax-exemptions.

Harvard: Bushfield, I. (2024) ‘Shedding light on religious property tax exemptions’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/bushfield-tax-exemptions>.

Harvard (Australian): Bushfield, I 2024, ‘Shedding light on religious property tax exemptions’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/bushfield-tax-exemptions>.

Modern Language Association (MLA, 9th Edition): Bushfield, Ian. “Shedding light on religious property tax exemptions.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/bushfield-tax-exemptions.

Vancouver/ICMJE: Ian B. Shedding light on religious property tax exemptions [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/bushfield-tax-exemptions.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.



Ky. county religious social media messaging is in the crosshairs

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): Freedom From Religion Foundation

Author(s) Bio: The Freedom From Religion Foundation is a national membership organization with State Representatives selected by members and a governing Executive Board of Directors selected by the State Representatives. The Foundation is a non-profit, tax-exempt organization. Non-profit status under the Internal Revenue Code, Section 501(c)3, was recognized originally in 1978, with a final tax-exempt determination in 1980. Contributions are deductible under Section 170 of the Internal Revenue Code for federal income tax purposes. Bequests, legacies, devises, transfers and gifts to or for the use of the Freedom From Religion Foundation are deductible for federal estate and gift tax purposes under the provisions of Sections 2055, 2106 and 2522 of the Code. The Foundation, a membership group open to the public, has been classified as an organization which is not a private foundation.

Word Count: 546

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Original publication from FFRF here.*

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: complaint, constitutional, county clerk, crucifixion, Elwood Caudill Jr., Establishment Clause, First Amendment, Freedom From Religion Foundation, Good Friday, government social media, Kentucky, nonreligion, personal religious views, Rowan County, sectarian messages, separation between state and church, social media post.

Ky. county religious social media messaging is in the crosshairs

A state/church watchdog’s complaint over a county clerk website post that crosses the constitutional line is heating up in Rowan County, Ky. 

The Freedom From Religion Foundation contacted the Rowan County Clerk’s Office in Kentucky to complain about its inappropriate use of a graphic depicting the crucifixion of Jesus on a social media message posted on Good Friday (see above). It turns out the Rowan County Clerk’s Office also posted a large Christian cross image on Easter saying, “May He bless you with all the joy and happiness life has to offer . . . Happy Easter.” 

Now, Rowan County Clerk Elwood Caudill Jr. is compounding the violations by his continuing comments on social media complaining about FFRF’s legal letter. 

FFRF Anne Nicol Gaylor Legal Fellow Samantha F. Lawrence counseled Caudill: “By promoting Christian messages on the official Clerk’s Office’s Facebook page, your office conveys a message to all non-Christians in Rowan County that they are disfavored members of the community.” FFRF asked the office ensure that employees refrain from posting sectarian messages using official governmental channels.

Instead, Caudill defiantly posted FFRF’s complaint letter on his personal Facebook page, commenting, “So just when you think that things are looking up. I get this email and letter from the Freedom From Religion Foundation today 4/4/2024 on my work email. So here it goes. Hope the concerned citizens are happy. [praying hand and clapping hand emojis] We will send a Prayer for you [two praying hands, one clapping hand emojis].” A number of individuals added their criticisms. One commenter added a post saying, “One of these days every knee will bow and every tongue will confess Jesus Christ is Lord.” Caudill goes on to say that he is considering getting rid of the entire County Clerk’s page and instructs his personal page followers to get news from other sources. Caudill’s comment demonstrates a lack of introspection, comments Lawrence, who adds: “This ‘my way or the highway’ approach is unbecoming of any serious public servant — or Christian. He states that he ‘is not ready for a lawsuit and the restrictions that come along with having a Government page.’” 

Official government social media accounts must comply with the Establishment Clause, as well as the First Amendment as a whole. Thus, government accounts cannot promote religion over nonreligion or, in this case, Christianity over all other faiths. Further, courts have held that in some limited circumstances, a government official’s social media activity can violate the First Amendment even if the account is not an entirely official account. That’s why it’s best practice for government officials and employees to keep religion off official accounts and avoid mixing their personal religion with government business online.

Unfortunately, Kentucky remains one of a minority of states that still has a statute closing governmental offices on Good Friday, that most dolorous of Christian holy days, with no “secular trimmings” that non-Christians can share. Despite that antiquated statute, governmental offices may not lend their support to one religion over another, or religion over nonreligion.

“This county clerk is working at cross-purposes,” says FFRF Co-President Annie Laurie Gaylor. “He must stop using county-related social media to promote his personal religious views and uphold the principle of separation between state and church that has made our nation so great.”

The Freedom From Religion Foundation is a national nonprofit organization with 40,000 members and several chapters across the country, including hundreds of members in Kentucky and an FFRF Kentucky chapter. Its purpose is to protect the constitutional principle of separation between state and church and to educate the public on matters relating to nontheism.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): FFRF. Ky. county religious social media messaging is in the crosshairs. April 2024; 12(2). http://www.in-sightpublishing.com/ffrf-county-religious-social-media

American Psychological Association (APA 7th Edition): FFRF. (2024, April 8). Ky. county religious social media messaging is in the crosshairs. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): FFRF. Ky. county religious social media messaging is in the crosshairs. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): FFRF. 2024. “Ky. county religious social media messaging is in the crosshairs.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/ffrf-county-religious-social-media.

Chicago/Turabian, Notes & Bibliography (17th Edition): FFRF “Ky. county religious social media messaging is in the crosshairs.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/ffrf-county-religious-social-media.

Harvard: FFRF. (2024) ‘Ky. county religious social media messaging is in the crosshairs’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/ffrf-county-religious-social-media>.

Harvard (Australian): FFRF 2024, ‘Ky. county religious social media messaging is in the crosshairs’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/ffrf-county-religious-social-media>.

Modern Language Association (MLA, 9th Edition): FFRF. “Ky. county religious social media messaging is in the crosshairs.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/ffrf-county-religious-social-media.

Vancouver/ICMJE: FFRF. Ky. county religious social media messaging is in the crosshairs [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/ffrf-county-religious-social-media.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9)

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None.

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 1,753 

Image Credits: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Abstract

Matthew Scillitani, member of the Glia Society and Giga Society, is a software engineer living in Cary, North Carolina. He is of Italian and British lineage, and is fluent in English and Dutch (reading and writing). He holds a B.S. in Computer Science and a B.A. in Psychology. You may contact him via e-mail at mattscil@gmail.com. Scillitani discusses: a conversation covers various topics, including education, intelligence testing, psychology, and computer science; updates on life are shared, including earning a B.S. in Computer Science, working as an industrial software engineer, and expecting a first child; observations about high-IQ testees post-COVID-19 and the impact of not qualifying for high-IQ societies on individuals; experiences helping individuals in distress; the prevalence of idea theft, particularly among geniuses; leisure activities, challenges faced by smart individuals in work and education, and the potential pitfalls of psychology as a field are explored; progress in computer science and the formation of independent worldviews on the intelligence scale and the complexities of intellectual development and personal growth.

Keywords: autism spectrum, challenges, civility, computer science, delayed gratification, education, high-IQ community, independent worldview, intelligence, machine learning, narcissists, neurodiversity, pseudoscience, psychology, stolen ideas.

Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9)

Scott Douglas Jacobsen: Long time no talk! What is new? 

Matthew Scillitani: I earned my B.S. in Computer Science last year, in 2023! Since then, I’ve been working as an industrial software engineer, which has been awesome. In bigger news, my wife is pregnant with our first child–a girl, due in July of 2024. Otherwise, I’ve spent most of my free time studying machine learning and A.I.

Jacobsen: Any new observations about the high-IQ world?

Scillitani: Something really interesting is that, ever since COVID-19, there’s been a huge wave of high-I.Q. testees. Some of whom are really smart; a few even scoring in the 170s and 180s (15 S.D.) on well-normed tests (well, as well-normed as possible in that range).

Jacobsen: Following from part 8, why does not getting into the Glia Society crush them and the same for the Giga Society not crush them?

Scillitani: I suppose that most people who take high-range I.Q. tests think they’re in the I.Q. 145 to 160 realm, so failing to qualify for Glia comes as a major disappointment. But few people actually believe they could ever score 190; it’s a stretch goal that they’re comfortable with missing.

Jacobsen: How did you talk that person who you emailed out of suicide?

Scillitani: It actually happened twice, unfortunately. When someone comes to me with serious problems or self-threats, I try to be kind to them and let them talk through their thoughts. That usually helps.

Jacobsen: Do you think stolen ideas is common against geniuses? Dumber people stealing their ideas.

Scillitani: Oh, definitely. You don’t even need to be a genius to have your ideas stolen! It’s just that geniuses come up with such good ideas so frequently, that their intellectual property is stolen more often. Even with copyright laws in place, many would-be thieves are undeterred. So, it’s important to keep lots of timestamped, public records if you’re going to start sharing your work with others.

Jacobsen: Do you think any proclaimed geniuses have, in fact, stolen ideas and claimed them as their own? A spin on a common question about myths that I tend to pitch to members of the high-IQ community. 

Scillitani: I’m sure it’s happened in the past and that some thieves had the means (money, power, influence) to make sure the history books were written in their favor. In modern times, only one person immediately comes to mind: the self-proclaimed greatest genius ever of all time. For the well-informed, this person tried to ‘steal’ a famous high-I.Q. society by making a copy of it and, with better SEO, having their society appear as the more authoritative one than the original in search engines.

Jacobsen: Rick has been open and honest about wanting some minor to moderate fame – and has achieved some – in his past. He still wants it, but he doesn’t make this the be-all, end-all of his life. He has a wife and kid, too. So, he has a life outside of the tests, happily. What do you do on your off time now?

Scillitani: Most of my time is spent studying machine learning nowadays. Mark my words, it’s the future. One day, we’ll be able to predict the weather anywhere on Earth accurately for any point in time. Other than studying, I also exercise and play video games on occasion. Personally, I prefer games from pre-2005. Relatively older games have more soul than the more modern cash-grab games.

Jacobsen: Do you think there is a tendency towards civility and respect – non-absolute – with an increase in intelligence of a community?

Scillitani: Absolutely. There are still some really brilliant narcissists and psychopaths that, despite being smart enough to know better, behave in an uncivil and disrespectful manner. As a hypothetical, if there were a town of only 160+ I.Q. citizens, and none of them suffered from any personality or psychotic disorders, I’d be surprised if there were ever a crime there. Maybe every so many decades, a crime would occur and it would be the talk of the town since none of them had ever heard of such a thing. I smell a good book idea.

Jacobsen: How do interactions with members of the high-IQ community differ individually and in groups? That’s an interesting observation.

Scillitani: That is an interesting question. In both groups and individually, high-I.Q. people tend to be more expressive than are low-I.Q. people. My thinking is that, because smart people are more likely to have good intentions and less likely to be rude, they assume the same in others, and feel more comfortable sharing many of their thoughts and feelings on matters, even ‘personal’ ones.

Individually, most of the intelligent people that I’ve met had no problem jumping into deep conversation and becoming fast friends. Less intelligent people tend to either aggressively and loudly share their opinions or be very reserved, potentially out of worry for not understanding what is socially acceptable to say. This is different from social introversion because an introvert has no problem having and sharing their opinions, albeit in possibly non-social mediums such as art, music, or writing.

Jacobsen: Errol Morris is a great interviewer. What struck you about Rick’s interview at the time? Intense and funny, right?

Scillitani: Yes! Rick is such an interesting guy. On the one hand, stunningly intelligent and on the other, downright goofy. Hearing him talk about his upbringing and all the smart things he could do as a child (and adult) followed by his streak of shenanigans really made for a great interview.

Jacobsen: Do you know of any research on the system of reward and processing in the brain when there’s such long-term focus relative to a day and then the kick of resolution from solving such problems?

Scillitani: I’m sure there’s plenty of literature on delayed gratification, but none comes to mind at the moment. Delayed gratification is, incidentally, something very challenging to practice for many people in our current age of non-stop video entertainment, drugs, sex, and funky music. For anyone struggling with focus, I’d highly recommend a “dopamine cleanse” for a few weeks. No TV, no games, no sex/porn/masturbation, no YouTube (unless you’re using it to study), no social media, no fast-paced music… You’ll be surprised how quickly you’re able to focus when there aren’t any readily accessible distractions.

Jacobsen: I know people on the autism spectrum. I like your commentary on “taken for stupidity” and the apparency of immaturity. What do you take as the big challenges for smart people to tackle now?

Scillitani: The big challenges for smart people today, outside of the social domain, are in work and education. An average person may need five or ten years to really have a good grasp on what they’re doing in a common industrial role. But a very smart worker may get there in months, and it’s painful to get paid a quarter of a more experienced coworker’s salary when the output of your work is of an objectively higher quality and volume.

The same can be said for education. In recent years, schools have gotten a lot better at allowing room for accelerated learning, but it can still be way too slow. For example, when I was in high school, most higher-level math courses were taken over a year. In college, you were given half that time. But I had the opportunity to accelerate for some of my math courses and took Calculus I, Calculus II, and Differential Equations all in one month, earning two As (4/4) and a B (3/4). I can’t imagine spending a year and a half on those.

For anyone feeling demoralized because education or work is way too slow, I’d suggest trying something more intellectually challenging. For me, that’s machine learning, which is what I’m studying now. I will add that my current job as a software engineer is also stimulating and that I feel I’m being compensated fairly. So, earning my B.S. in Computer Science was a good call.

Jacobsen: That’s true about psychology. It’s unfortunate. Something does seem to be coming out of the ashes, but the fire of nonsense is still burning. I remember having dinner over a decade ago with my lab boss and Dr. Anthony Greenwald. Greenwald proposed a first generation of researchers would die in the trenches of neuroscience, then another would make actual progress with a mix of cognitive neuroscience. Something after that, if I can extend his thinking, would make something new and renewed from the politicized nature of the field now. What seem like the key hallmarks of psychology as a pseudoscience?

Scillitani: The fact that many psychologists care more about the effect of their research than the accuracy of it, for one. Many of the psych professors I’ve met had a surprisingly weak understanding of basic empirical methods, which pushed their research into the realm of philosophical discourse rather than scientific inquiry. There are some very intelligent psychologists too, but they’re drowned by a sea of incompetent ones.

Jacobsen: How is progress in computer science for you, now?

Scillitani: It’s going really well! I graduated in April of 2023 and got a job that same month. Now I’m a software engineer, mostly working with databases and doing data analysis. But to challenge myself further, I’m studying machine learning in my free time. The end goal for that is to develop a model that can find the best treatment plan for cancer victims to maximize their survival chance.

Jacobsen: When does genuine independent worldview formation begin on the intelligence scale?

Scillitani: That’s actually a tough question to answer because it’s a multi-dimensional problem. I think that a child could have their own worldview, for example. It wouldn’t be a very good one, but it could be original, at least. Paul Cooijmans put forth the idea of an “Associative Horizon”, and I think that concept is helpful for answering this question. I’ve met many intelligent adults that can’t form their own worldview and some children that are already developing one independent of their parents and peers. To have your own worldview, you probably just need a moderately wide associate horizon. But to have a good/smart/sensible worldview, you must be wise, which requires intellect, knowledge, and experience, as well as having a wide associate horizon.

It’s very rare, even in high-I.Q. societies, to meet someone that seems to have it all figured out and has developed their own healthy, smart, sustainable worldview.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9). April 2024; 12(2). http://www.in-sightpublishing.com/scillitani-9

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, April 8). Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/scillitani-9.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9).In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/scillitani-9.

Harvard: Jacobsen, S. (2024) ‘Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/scillitani-9>.

Harvard (Australian): Jacobsen, S 2024, ‘Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/scillitani-9>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/scillitani-9.

Vancouver/ICMJE: Scott J. Conversation with Matthew Scillitani on Updates on Career and Community: Member, Giga Society (9) [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/scillitani-9.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

The craziness of 50,000 religions

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): Sam Vaknin.

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 401

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Adventists, Asian sects, Baha’is, Buddhism, Christian Scientists, Confucianism, Dukhobors, Free Inquiry, glossalalia, Hare Krishnas, Homo Sapiens, Jehovah’s Witnesses, Moonies, Mormons, New Age, Pentecostals, Psychology Today, Raelians, Rastafarians, religions, Scientologists, Sufi, supernatural worship, Taoism, Thugs, Unity Church, Urantia, Voodoo.

The craziness of 50,000 religions

The wide array of current religions, plus many that died in the past, are pretty much impossible to count.

“There are tens of thousands of religions on Planet Earth today … excluding all the religions that came and went (and are now lost) during the first 190,000 years of Homo Sapiens,” states a Psychology Today report. As a blind guess, I estimate the grand total at perhaps 50,000. Alongside major world faiths are hundreds of branches and thousands of small sects, cults and tribal folk groups in Africa, Asia and elsewhere.

Scholars list multitudes of new faiths created just since the start of the 1800s: Mormons, Baha’is, Jehovah’s Witnesses, Christian Scientists, Moonies, Hare Krishnas, Adventists, talking-in-tongues Pentecostals, Scientologists, rattlesnake-handlers, New Age mystical groups, Rastafarians, Unity Church, Urantia, Christadelphians, to name just some, plus a flood of Asian sects. Gordon Melton of the Institute for the Study of American Religions informed The New York Times readers that 40 to 50 new religious movements emerge each year in the United States alone.

Religions have bizarre variety: from Thugs strangling victims for the many-armed goddess Kali to Pentecostals erupting in uncontrollable glossalalia — from Sufi “whirling dervishes” to Canada’s Dukhobors (Spirit Wrestlers) who stage naked protests and burn buildings — from Voodoo priestesses sacrificing chickens to Raelians who espouse open sex and think humans were created by space aliens.

This zoo of supernatural worship has one common quality: It’s all based on fictional fantasy and untrue claims — in other words, lies. Gods, devils, heavens, hells, visions, prophecies, saviors, blessed virgins, angels, demons, apparitions, miracles, holy visitations — none of this stuff is real. It’s all concocted by the human imagination. (Exceptions to note: Some Asian religions such as Buddhism, Jainism, Taoism and Confucianism are mostly philosophical, with few supernatural claims.)

What does it all mean? I think it means that supposedly logical humans have a streak of lunacy, of pure irrationality. Why on Earth do people invent magic tales and declare them real — even turn violent to defend them?

All supernatural religions are absurd because they proclaim “truths” that aren’t true. As educated modern people become more knowledgeable, the absurdity grows more obvious.

Something is wrong with Homo Sapiens. If our species were truly rational, it wouldn’t concoct 50,000 fairy tales and waste whole lifetimes on them.

This column is adapted from a piece originally published in the April-May 2020 issue of Free Inquiry.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. The craziness of 50,000 religions. April 2024; 12(2). http://www.in-sightpublishing.com/haught-50000

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 8). The craziness of 50,000 religions. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. The craziness of 50,000 religions. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “The craziness of 50,000 religions.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/haught-50000.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “The craziness of 50,000 religions.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/haught-50000.

Harvard: Haught, J. (2024) ‘The craziness of 50,000 religions’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/haught-50000>.

Harvard (Australian): Haught, J 2024, ‘The craziness of 50,000 religions’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/haught-50000>.

Modern Language Association (MLA, 9th Edition): Haught, James. “The craziness of 50,000 religions.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/haught-50000.

Vancouver/ICMJE: James H. The craziness of 50,000 religions [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/haught-50000.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.





Does God exist?

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 664

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: atoms, Christian Trinity, DNA, E=MC2, gravity, Hinduism, Hiroshima, holy ghosts, Jehovah, Martin Heidegger, moral laws, Old Testament, Patheos/Daylight Atheism, personal God, priests, quarks, quasars, religious deities, The Great American Think-Off, Twilight Zone.

Does God exist?

Well, it depends on what you mean by God.

The universe is a maze of mysteries. How can gravity — an invisible, unexplainable force — pull the Milky Way into a spiral? How can atoms contain such awesome power that an amount of matter smaller than a dime produced the energy in the bomb that killed 100,000 Hiroshima residents? How can the double-helix thread of DNA create all living things, from bacteria to trees to Beethoven? Finally, why does anything exist at all?

If you say that the power of gravity, atoms, DNA, lightning and all the rest is God — that God is E=MC2 — then God exists. Those baffling forces are undeniably real.

Or if you say, as some do, that God is the love and pity in every human heart, then God exists. Those feelings are real — just like the paranoid capacity for suspicion, hate, jealousy, anger, and the like.

However, if by God you mean religious deities — the three gods of the Christian Trinity, the millions of gods of Hinduism, the wrathful Jehovah of the Old Testament, the multitudinous Greek and Roman gods, the invisible feathered serpent of the Aztecs — you’ve entered the Twilight Zone.

Human logic can find no trustworthy evidence to prove, or disprove, the existence of unseen spirits. Weeping statues and holy apparitions aren’t reliable proof. So the only truthful answer for an honest person is: I don’t know.

But honest people can go farther and speculate intelligently: Do demons exist? Angels? Leprechauns? Fairies? Vampires? Werewolves? Lack of tangible evidence leads educated people to laugh off these imaginary beings. It’s a small step to apply the same rationale to holy ghosts, resurrected saviors, blessed virgins, patron saints and the like. You can’t prove they aren’t hovering invisible in the room with you — but it’s unlikely.

Through logic, you can see that the church concept of an all-loving heavenly creator doesn’t hold water. If a divine Maker fashioned everything that exists, he designed phenomena such as breast cancer for women, leukemia for children, cerebral palsy, leprosy, AIDS, Alzheimer’s disease, Down syndrome. He mandated foxes to rip rabbits apart (bunnies emit a terrible shriek at that moment) and cheetahs to slaughter fawns. No human would be cruel enough to plan such horrors. If a supernatural being did so, he’s a monster, not an all-merciful father.

When you get down to it, the only evidence of God’s existence is that holy men, past and present, say he exists. Priests have built worldwide, well-funded empires on their claim that an unseen deity waits to reward or punish people after death. But such priests once said that witches exist and burned thousands of women on charges that they flew through the sky, copulated with Satan, changed into animals and so forth. If their assertion about God is as valid as was their assertion about witches, their empires rest on fantasy.

The universe is a vast, amazing, seething dynamo which has no discernible purpose except to keep on churning. From quarks to quasars, it’s alive with incredible power. But it seems utterly indifferent to any moral laws. It destroys as blindly as it nurtures.

Martin Heidegger said we know only that we exist for a while, and we are doomed to die without knowing why we are here. If you are scrupulously honest, you can’t say much more than that.

Are the profound forces of the universe God? I don’t know. Is human love God? I don’t know. Is there a personal God waiting to reward me in a heaven or punish me in a hell? I don’t know — but I doubt it.

This column is adapted from a piece originally published on Jan. 18, 2021, at Patheos/Daylight Atheism. The Great American Think-Off is a slightly whimsical philosophy competition run by a Minnesota cultural center. Winning thinkers get gold, silver and bronze medals, plus prize money. The 1996 debate was over whether God exists. The column started off as the (losing) entry Haught submitted.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Does God exist?. April 2024; 12(2). http://www.in-sightpublishing.com/haught-god-exist

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 8). Does God exist?. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. Does God exist?. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Does God exist?.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/haught-god-exist.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Does God exist?.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/haught-god-exist.

Harvard: Haught, J. (2024) ‘Does God exist?’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/haught-god-exist>.

Harvard (Australian): Haught, J 2024, ‘Does God exist?’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/haught-god-exist>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Does God exist?.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/haught-god-exist.

Vancouver/ICMJE: James H. Does God exist? [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/haught-god-exist.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Freedom is killing religion

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught.

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 481

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: abortion, birth control, church attendance, Daily Kos, Daylight Atheism, divorce, Enlightenment, homosexuality, Inglehart, masturbation, OpEd News, Puritanism, Religion’s Sudden Decline, Ronald Inglehart, secularism, Sexual Revolution, University of Michigan, Western democracies.

Freedom is killing religion

Why is religion collapsing in all Western democracies — and most rapidly in the United States?

A prominent researcher asserts that rising personal freedom — discrediting outdated church Puritanism — is a major reason. Ronald Inglehart of the University of Michigan expounds on this in his new book, Religion’s Sudden Decline: What’s Causing It, and What Comes Next?

Inglehart says all major religions spent centuries enforcing “pro-fertility norms” that require women to stay home raising babies, subservient to husbands — and also demonizing birth control, homosexuality, masturbation, divorce, abortion “and any other sexual behavior not linked with reproduction.”

Churches presented these taboos as divine commands from God, with violations punishable by eternal burning in hell. But the Sexual Revolution freed multitudes to make their own choices without fear. Inglehart writes:

Since the Enlightenment, the struggle for human emancipation — from the abolition of slavery to the recognition of human rights — has been a defining feature of modernization. This struggle virtually always aroused resistance from reactionary forces. …

The recent legalization of abortion and same-sex marriage in many countries constitutes a breakthrough at society’s most basic level: Its ability to reproduce itself. These changes are driven by growing mass support for sexual self-determination, which is part of an even broader trend toward greater emphasis on freedom of choice in all aspects of life. …

In 1945, homosexuality was still criminal in most Western countries; it is now legal in virtually all of them. In the postwar era, both church attendance and birth rates were high; today, church attendance has declined drastically and human fertility has fallen.

Page after page, Inglehart outlines how religion has fizzled and secularism has soared — mostly since 2007 when churchless people reached a “tipping point” that guaranteed escalating change:

In the earliest U.S. survey in 1982, 52 percent of the American public said that God was very important in their lives; in 2017, only 23 percent made this choice. …

In 1982, only 16 percent of Americans said that they “never or practically never” attended religious services; in 2017, 35 percent said that. …

In 1982, 46 percent of Americans said they had “a great deal” of confidence in their country’s religious institutions; in 2017, only 12 percent said this — only about a fourth as many as in 1982. …

[Internationally] in high-income countries, the younger birth cohorts are much less religious than their older compatriots; among those born between 1894 and 1903, 42 percent said that God was very important in their lives; among those born between 1994 and 2003, only 11 percent said this.

On and on, Inglehart spells out the relentless march of secularism.

The professor doesn’t declare specifically that religion will die in Western democracies in the coming decades — but all his findings hint strongly toward that future. Hurrah.

This column is adapted from a piece published at Daily Kos, OpEd News and Daylight Atheism, among other places.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Freedom is killing religion. April 2024; 12(2). http://www.in-sightpublishing.com/haught-freedom-religion

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 8). Freedom is killing religion. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. Freedom is killing religion. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Freedom is killing religion.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/haught-freedom-religion.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Freedom is killing religion.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/haught-freedom-religion.

Harvard: Haught, J. (2024) ‘Freedom is killing religion’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/haught-freedom-religion>.

Harvard (Australian): Haught, J 2024, ‘Freedom is killing religion’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/haught-freedom-religion>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Freedom is killing religion.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/haught-freedom-religion.

Vancouver/ICMJE: James H. Freedom is killing religion [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/haught-freedom-religion.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.





Why religious holidays are increasingly without religion

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught.

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 301

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Americans, biblical elements, Christmas, cultural phenomenon, family closeness, Frosty the Snowman, gifts, gatherings, happy holidays, Jesus, merry Christmas, Pew Research survey, Rudolph, Santa, Winter Solstice.

Why religious holidays are increasingly without religion

Christmas has been losing its supernatural component in recent times.

Increasingly, it’s more about Santa and Rudolph and Frosty the Snowman — plus billions in spending for gifts and gatherings that build family closeness.

The Christmas season has psychological power to induce feelings of kindness and human togetherness — needed more so than ever this year. It’s a cultural phenomenon affecting even scientific people who don’t swallow magic tales.

A 2017 Pew Research survey found that 90 percent of Americans celebrate Christmas — but an ever-smaller share of them think it’s about a virgin miraculously giving birth to a god. “There has been a noticeable decline in the percentage of U.S. adults who say they believe that biblical elements of the Christmas story — that Jesus was born to a virgin, for example — reflect historical events that actually occurred,” Pew reported.

Conservative politicians often rant about a “war on Christmas,” a secular plot to diminish the season — by saying “happy holidays,” for instance, instead of “merry Christmas.”

Actually, nature itself — the Winter Solstice — provides a more profound meaning for this season. For millennia, prehistoric people in the Northern Hemisphere dreaded the worsening cold and dark as the sun sank lower each day and nights grew longer. Then, joyfully, the sun began returning in late December, and daylight lengthened. Happy celebrations and sun god worship erupted. Life had hope again.

Early Christians didn’t know a date for the birth of Jesus and observed it at various times. But in the fourth century, Pope Julius I pulled a clever ploy: He decreed that Jesus was born on Dec. 25, which allowed Christianity to co-opt the merry festival period, taking it away from previous gods.

Happy holidays, everyone!

This column is adapted and updated from a piece originally published at Patheos / Daylight Atheism on Dec. 26, 2018.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Why religious holidays are increasingly without religion. April 2024; 12(2). http://www.in-sightpublishing.com/haught-religious-holidays

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 8). Why religious holidays are increasingly without religion. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. Why religious holidays are increasingly without religion. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Why religious holidays are increasingly without religion.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/haught-religious-holidays.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Why religious holidays are increasingly without religion.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/haught-religious-holidays.

Harvard: Haught, J. (2024) ‘Why religious holidays are increasingly without religion’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/haught-religious-holidays>.

Harvard (Australian): Haught, J 2024, ‘Why religious holidays are increasingly without religion’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/haught-religious-holidays>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Why religious holidays are increasingly without religion.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/haught-religious-holidays.

Vancouver/ICMJE: James H. Why religious holidays are increasingly without religion [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/haught-religious-holidays.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.



Why I couldn’t expose the biggest fraud

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 8, 2024

Issue Publication Date: May 1, 2024

Author(s): James Haught

Author(s) Bio: James A. Haught, syndicated by PeaceVoice, was the longtime editor at the Charleston Gazette and had been the editor emeritus since 2015. He was thought to have been the first investigative reporter in West Virginia. He won two dozen national newswriting awards and was author of 12 books and 150 magazine essays. He was also a senior editor of Free Inquiry magazine and was writer-in-residence for the United Coalition of Reason. He died on Sunday, July 23 (2023), at the age of 91.

Word Count: 323

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: abandoning religion, consumer frauds, crooked evangelists, global fraud, Investigative Reporters & Editors, investigative reporting, Jim Bakker, political corruption, secular democracies, stock frauds, supernatural beliefs, supernatural faith, tax-exempt, The IRE Journal, Free Inquiry.

Why I couldn’t expose the biggest fraud

For much of my newspaper career, I was West Virginia’s only full-time investigative reporter. I wrote about political corruption. I exposed consumer frauds. I revealed stock frauds. I also reported on crooked evangelists, such as Jim Bakker.

I realized that there is a clear pattern in all the reporting on religion: It’s fine for the media to reveal particular crimes within religion. It’s forbidden, though, to write that religion itself — worship based on supernatural gods, devils, heavens, hells, miracles, visions, prophecies, divine appearances and the like — is a glaring global fraud. Religion around the planet reaps untold amounts of tax-exempt dollars for magic tales, but mustn’t be criticized.

In the 1970s, I was a pioneer in a national organization, Investigative Reporters & Editors, which remains active today, including through its publication, The IRE Journal. I wrote to The IRE Journal back then suggesting that investigative reporters treat religion itself as a field of dishonesty, like other types of corruption that the media exposes. Why unearth frauds, but ignore the biggest fraud of all? I was rebuffed.

I suppose this happened because religion has been deeply entrenched in virtually all cultures for millennia. In the past, anyone who “blasphemed” the holies could be put to death. Religion became untouchable. But there’s little reason to continue this taboo in modern secular democracies, where supernatural faith is fizzling.

There is plenty wrong with holy faith. It’s a system of lies. To assert that magical spirits watch people and burn them in fiery hell after death is an obvious falsehood to any thinking, educated person. Ditto for the rest of biblical supernaturalism.

Young Americans are abandoning religion by millions — just as young Europeans, Canadians, Japanese, Australians and others have already done. Those who say their faith is “none” are rising with amazing rapidity, heading toward a possible majority. Hopefully, it will be acceptable before too long for the news media to openly say that religion is a fraud.

This column is adapted from a piece originally published in the February-March 2020 issue of Free Inquiry.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Haught J. Why I couldn’t expose the biggest fraud. April 2024; 12(2). http://www.in-sightpublishing.com/haught-biggest-fraud

American Psychological Association (APA 7th Edition): Haught, J. (2024, April 8). Why I couldn’t expose the biggest fraud. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): HAUGHT, S. Why I couldn’t expose the biggest fraud. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Haught, James. 2024. “Why I couldn’t expose the biggest fraud.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/haught-biggest-fraud.

Chicago/Turabian, Notes & Bibliography (17th Edition): Haught, J “Why I couldn’t expose the biggest fraud.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/haught-biggest-fraud.

Harvard: Haught, J. (2024) ‘Why I couldn’t expose the biggest fraud’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/haught-biggest-fraud>.

Harvard (Australian): Haught, J 2024, ‘Why I couldn’t expose the biggest fraud’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/haught-biggest-fraud>.

Modern Language Association (MLA, 9th Edition): Haught, James. “Why I couldn’t expose the biggest fraud.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/haught-biggest-fraud.

Vancouver/ICMJE: James H. Why I couldn’t expose the biggest fraud [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/haught-biggest-fraud.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/03/08

The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2)

Scott Douglas Jacobsen: Round two with Emily Fitzgerald. I am back from sprinkler duty. So, that previous response considers another critical aspect of the industry: it is expensive, and you find many elite families part of it, too. That’s not disproportionate to the sector compared to other sports, or if it’s just a tiny community, you have your spring teams in your gates that show up to it. What’s your take on that?

Emily Fitzgerald: That’s a great question because, I mean, you see many of these wealthiest families in the world in the sport. It’s hard to say because part of the horse world is glamorous. A lot of these people, it’s like, you show your horses, and then you go into fancy dinners, win watches, and get dressed up. That’s where a bit of the magic of it appears, but another thing is that horses are so intoxicating for anybody. It’s hard not to let yourself enter this industry and you’re not in love with these animals. That’s the case for everyone, but there is undoubtedly an aspect of glamour to it. It is arguably the most expensive sport in the world. So, it’s very much a billionaire’s sport right now, which is unfortunate. 

Jacobsen: It doesn’t take very long. There’s a sudden feeling of humbling with horses because if they were intrinsically highly violent, they would crush you in a second; they’re 1200-pound animals. They have these goofy elements to them where they roll, and they get themselves in poo, and they do weird things. Then they have this exquisite thing when they start to move rhythmically, but when you nuzzle up with them, or they nuzzle up to you or whatever it is, they’re pretty subtle and nuanced in their behaviour patterns. They have quite a subtle emotional life, even though they might not necessarily have a deep sense of cause and effect. 

What’s your favourite part about horses themselves?

Fitzgerald: Honestly, they all have their personalities, and it’s a mystery to figure it out. Then you get to see these goofy, ridiculous best friends you have, and then you get to go in the ring and these gigantic jumps and see them move like you’ve never seen them move. See them get excited. There’s just something about them you can’t resist. I’ve had many friends come in and out of the industry, but they always tend to come back. I mean, every horse is different, and it’s just you find them, and you fall in love with them for what they are, and you don’t try to change them. I don’t, anyway.

Jacobsen: Almost everyone notes this fact internationally versus nationally versus the levels of the sport. Internationally, you see tons of dudes at the high end. You have your lower tiers, Tiffany Fosters, Erynn Ballards, and so on, yet you see overwhelmingly young girls and young women at the lower mid-level. Yet, in Canada, our top riders right now are all women. The whole team that went to Denmark was all women. So, there’s something unique going on with the training regiment and the encouragement of young women and women in the sport in Canada. When I talked to Mac Cone, he put it down to the focus on equitation and hunters in Canada. What do you think about that, and what do you think Canada is doing that’s unique and is producing excellent show-jumping women?

Fitzgerald: That’s a fascinating question. I never did equitation or hunters, but I know quite a bit of high-level equitation riders and hunter riders, and their focus is you, not the horse. They teach you how to be perfect, walk your courses, and think for yourself, which is huge for anyone, and I believe there are more women these days. It’s not a man’s or a women’s sport; women are fighters. It’s about how the cookie crumbles. Now, all of a sudden, there are more women, and maybe there’s not something new going on. That’s what I like about show jumping; it’s a love of when you get into the ring. Maybe it’s not… Everybody doesn’t have the same opportunities, but it’s getting there. Our Canadian women’s team is pretty good right now.

Jacobsen: So, taking both those points of contact, do you think there could be a summary point made that there is the opportunity for excellent gender equality in the sport in competition while at the same time inequality with the rising costs in socioeconomic equality?

Fitzgerald: Yes, for sure. I agree with that, and it’s tough to say, too, based on sponsors. Do they prefer men or women? It’s a judgment call for them; there are no set rules. It would be great if they didn’t have a preference, but yes, there is for sure a socioeconomic gap, and you got to know the right people at the right time, and they have to take a chance on you and not a lot of people are willing to do that. 

Jacobsen: Would it be possible to set up a branch of the FEI to instill or establish a precedent for standardizing sponsorship endorsement?

Fitzgerald: Yes, that’s tricky because sponsors choose to be sponsors because they want to, not because Equine Canada is telling them to or any of the FEI is telling them to. It’s a bit their personal preference, and if they were asked to be more a standardized thing, like it’s more of a random type, I don’t think many people would like that. They know these people they sponsor, love them and are willing to support them. 

Jacobsen: At the end of the interview, Mac Cone noticed that if there is this economic gap, to what degree can it be considered a sport, and to what degree can it not? He’s been in the sport a long time; it’s a critical question, but is this discussed within the industry?

Fitzgerald: A little bit, yes. It’s a bit of a common saying, “You can buy your way to the top of the sport,” which is unfortunate, but the people who can do that don’t often stage if that makes sense. They never fell in love with the horses; they never fell in love with the sport; they fell in love with winning and that lifestyle. It takes a particular type of person to get knocked down 100 million times and get up 100 million and one, and that’s the way this sport is where you’re on top of the world one day, and then you’re crashing and burning the next day.

Jacobsen: Personally, how do you find yourself taking those emotional hits of not necessarily winning and then getting back up and going for another round?

Fitzgerald: Some days are better than others. I fell in love with the horses first, and at the end of the day, they’re what matters to me, and they’re the reason I’m here. I love winning, but I don’t just love winning; I love every aspect of this sport. I love getting up and going straight to the barn, spending all day at the barn and just watching these horses be horses. So, that certainly makes it more accessible, and then nothing’s fixable; you get up and try again. To me, there’s no other option.

Jacobsen: Many have noted the longer maturation process for professional development and achievement in show jumping. So, hitting 30 or being in your 30s is a critical period after all that development in your teens and 20s. Do you think that, in general, is true?

Fitzgerald: Yes, I do. You see a lot of very talented young riders, but it’s experienced at the end of the day, like many of these top riders; they’ve seen everything. They know how to get out of any situation they’ve been in; they know what would work and what might not work; they understand the horses they’re on and how to ask them the right questions. Some young riders are very talented, but ultimately, they won’t beat out a Laura Crowl or a Tiffany Foster. 

Jacobsen: What makes Laura Crowl and Tiffany Foster stand out?

Fitzgerald: I watched Laura Crowl in Florida quite a bit and just watched her ride. She knows the horse. She took her time with the one horse, Ballotine, whose name is, and she has developed it, and I admire her for that. Then, Tiffany Foster rode her first five-star, and she kept going. She kept trying, and she got some very wonderful sponsors. She’s a lifer. 

Jacobsen: For those in their teens or early 20s, what would be a recommendation to have the right motivation rather than the wrong motivation for being in the sport?

Fitzgerald: Honestly, when you’re a teen, you should ride and try and figure out what you want, but there’s so much more to life than riding. You never want to be stuck doing one thing; try everything, and if you don’t like it, then go back to the horses. Kill your curiosity a little bit. That’s a bit of what I did, and I came back to it with a new outlook, and this is what I wanted to do with my life. There’s a big life out there, and everybody needs to experience that.

Jacobsen: Over these last 4 ½ years at the most recent place, what have been your most significant growth areas?

Fitzgerald: My most significant area of growth has been my confidence. I’ve never been a confident rider, but my confidence flourished when I came to Lisa. I’m still working on it, but I never felt afraid to make a mistake, I never felt not listened to, they got me the great horses for what I needed, and they went above and beyond. So, it’s nice to have a solid wall as your team behind you.

Jacobsen: What are areas for improvement within the equestrian Community, and areas where things have improved and deserve praise?

Fitzgerald: There certainly needs to be a more significant focus on the mental side of the sport because it is such a mental sport, and I know I struggle with that like, even though I might have the ability to get into the ring and get nervous and get in your own way thing. A lot of people would have a similar issue. I do think that the regulations on sexual assault and safe sport and all that have been very helpful still need a little bit of work, but it’s getting there, and people are starting to recognize how a lot of people are mistreated in this industry. 

Jacobsen: And to that point, as I delve into this industry, I will write on this specifically and in-depth. What will be your advice to me when covering some of these? I see at least 50 to 60 listed cases in the United States alone.

Fitzgerald: It’s tough like this for whatever reason. It’s straightforward to take advantage of people in the sport, and people get a little bit power-happy and treat people significantly less than they should be treated, and that’s in just. So, I recommend you dig it up like it needs to change and stop. People are not objects. They come to you wanting help, and many people take advantage of it. So, expose them all, even if it makes them uncomfortable. 

Jacobsen: Well, I will tell you one fun fact. One ongoing project for the last eight or nine years has been interviewing members of the international high IQ Community; there was one case of a guy part of the one in a million societies, Keith Raniere; he used to be listed in the Guinness Book World Records, and he founded a multi-level marketing scheme and then a cult. It was called it was called NXIVM. His name was Vanguard in it, so I cooled down on that and started on some other project, this equestrian one being one of them. I heard about the Bronfman sisters and the Seagram Fortune. I thought that sounded familiar because I know people in the Mega Society, this one-in-million society, and this particular individual who was part of it, he’s in jail for life now for human trafficking and sex trafficking, and there were two names listed on safe sport; the Bronfmans. They were members of that cult. 

Fitzgerald: Oh, good Lord!

Jacobsen: On the Wikipedia page, you know a brief equestrian career [Laughing].

Fitzgerald:  Funny. A brief equestrian career.

Jacobsen: Keith Raniere had swindled the Bronfmans out of $150 million US.

Fitzgerald: Oh my God! 

Jacobsen: And he blew all the money. 

Fitzgerald: Of course. How do you blow that much money?

Jacobsen: Exactly. There are tie-ins to some of these projects that I would never even have expected. A friend of mine is in that society, so it’s what, one degree away? Two degrees away? So, there are significant cases around safe sports that have pretty broad implications.

Fitzgerald: Yes, for sure. I don’t know why the Equestrian Community has been such a target for those things, but people take advantage of their power, and anyone who does that should be held accountable.

Jacobsen: Yes, I agree. 

Fitzgerald: You trust these people, and you pay them for service.

Jacobsen: Well, there’s a thing. I take money as an abstract currency in the information age because it provides access to different things in society. So, money is your degree of freedom within a society. When you have so much money centralized in what you were terming the most expensive sport, it gives people a lot of leverage to do things they would not otherwise do because they would be financially limited and taking advantage of these things. 

FitzgeraldYeses, I agree with that. Money can poison people. 

Jacobsen: Yes, lousy horse deals, people getting sued for over a million dollars, active cases, etc. 

FitzgeraldYeses.

Jacobsen: I want to be mindful of the time we set up. So, when you are looking at talented young riders, boys and girls, how would you identify them? What are some tells or signals to those?

Fitzgerald:  Well, honestly, I don’t think it’s all about winning; it’s very much not. You can be one of the best riders in the world and have never won a big Grand Prix. Eric Krawitt, for example, is an incredible young rider; he has a great sense of his horses. He keeps calm and relaxed and rides very calculated, if that’s the right word. It is the Same with Sam Walker and Lexi Ray; they’re all young riders, and they’re moving up the ranks. They had the right trainer at the right time, they had the right horse at the right time, and they had the right mindset, and it is working out. 

Jacobsen: Sam Walker; his parents are both trainers as well. 

Fitzgerald: I know his dad is. I wonder if his mom is. 

Jacobsen: I believe one individual stayed at our barn, Brian Moggre. Would that be another individual? As far as I know, he has no family history at all. 

FitzgeraldYeses, as far as I know. Again, sometimes you get lucky; you get a cheap horse, the horse of a lifetime, and somebody notices and likes you. He’s a very talented rider. Some people do not have more talent but just more of a sense of what to do in certain situations, and those thrive at a young age, especially if given the right opportunities. 

Jacobsen: Do you see this as a lifelong passion for you or something that you hope to pursue for a bit and then continue into a marine biology career?

Fitzgerald: It’s a life passion for me. My dad has been the most incredible supporter for me. He’s given me everything and wanted me to pursue school and find something I liked. I’ve been in school for seven years because I wanted to try everything. I never wanted to be just one thing, and when I found marine biology, I was finally going to get my degree; it’s nice to have a bit of a break from the horses and reset because every time I come back, I’m just ready to go again.

Jacobsen: Emily, thank you for the opportunity and your time today.

Fitzgerald: Thank you very much. I appreciate it.

License

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

Copyright

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

The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/03/01

The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6)

Hans De Ceuster: I was thinking. Does Tiffany have a partner or have children?

Lynne Denison Foster: No.

Scott Douglas Jacobsen: No, she has mentioned this in interviews: She doesn’t have a partner, a husband, or children. She is doing this solo. She has her team.

Ceuster: It is not about solo. Still, in this society, women get their careers sidetracked. I do not know anything about show jumping or horses, and I do not know what age you are in your prime to be a rider. 

Foster: That’s an interesting question, Hans. This is what I say to my non-horsey people: There is no gender differentiation at all. And…there is no age limit. 

Jacobsen: That’s right. 

Foster: Ian Millar was 69-years-old, I think at the London Olympics. The last time he competed. he was 72. 

Ceuster: It is about the age between 24 and 40 when…

Foster: … when they have childbearing and stuff. You have to time your childbearing.

Jacobsen: There are extremes, though. There is a Brazilian rider. She has been on the Olympic team for Brazil 2 or 3 times. She was first for the Olympics for dressage at age 16 or 17. That’s insane. Yet, you can have outliers like those who set that time range in a different mixup. What I find with a lot of horse people is that there are too many variables with a live animal. So, a lot of stuff is a rule of thumb. You can say 24 to 40. 

Ceuster: It is about giving people chances. What you see now is the mothers riding. The fathers…

Foster: …looking after the kids. 

Ceuster: Maybe, there will be more.

Foster: There will be a shift. You’re right. I just thought of something. For Canada, for the team, the successful team, all women. 

Jacobsen: Erynn Ballard, Beth Underhill, Tiffany Foster, and Amy Millar.

Ceuster: His daughter.

Jacobsen: They went to Herning, Denmark. 

Ceuster: Maybe, it is getting better.

Foster: She (Tiffany) was the only one who qualified for the final. They had some issues there. 

Jacobsen: We can leave those for articles. People can get mad at me. 

Foster: It is not really my position to discuss it. The point is that there were four women on the team.  

Ceuster: Women fade out of careers because they become mothers.

Foster: I was surprised this year. There were so many babies at Thunderbird for the season!

Jacobsen: Yes. You should see the barn. So many kids! So many.

Foster: These were babies. All these women had their babies in the last year or so.

Jacobsen: Miriam!

Foster: The dads are there packing their little kids around in their pouches.

Ceuster: In Europe and Belgium, it is pretty normal to have kids later and pursue your career.

Jacobsen: In that department, I would argue that America is 25 years behind us and Europe is 25 years ahead of us. 

Foster: Yes, it is interesting. Just based on gender more than anything else, women tend to be more resilient than men simply because they have to be. You guys don’t have to go through any pain to have those children [Laughing].

Jacobsen: Correct.

Ceuster: We don’t need the muscle as much to develop the countries. Public schools are needed right now.

Jacobsen: In the not-too-distant future, it’s just a matter of reverse engineering in a way, or just improving that engineering, before you get semi-autonomous robots, which can do basic tasks for us. They will be expensive at first. They get cheap like every cellphone. Who knows? Some of these artificial intelligence are well-developed in the military. Thank you very much for the time and hospitality and for being so wonderful.  

Foster: I tend to tell a long story. I hope I gave you what you wanted and what you’re looking for. I can talk a lot about infrastructure. 

Jacobsen: We talked about those before. It’s not the physical infrastructure. It is the understanding: Pick one of these choices, and they have various consequences. You live in a free country – go. They learn this at a young age. So when they make those choices, you are teaching them the non-tangible infrastructure of life. Life is just about choices. There is no single answer. That’s life. You’ll find out the hard way or as you grow.  

Foster: Can I give you one theory which I have?

Jacobsen: Go!

Foster: It is about one’s life. This is my theory: From 0 to 20, you, as a living, breathing human, don’t have much control over your life. Your life is influenced and managed by your parents, caregivers, teachers, and maybe your first employer in the first 0 to 20 years of your life. You are not managing your life. Somebody else is managing. You are a vessel. They are contributing to your growth. Your caregivers are depositing their values and ethics based on what they have learned themselves, so they are influencing you. Like with my daughters, I am contributing to providing that influence. I, as a parent or as a caregiver or as a teacher, from 0 to 20. 

After 20, you get to take whatever you’ve got from those who were managing your life at that time or caring for you during that time, and you get to try it on and see. What is it that fits you? What doesn’t? Go and experience your life, seeing other families, cultures, religions, environments, whatever; you check it all out and see what fits with you based upon what was given to you first, learn things, and try them on yourself. I have this theory. I have said this to quite a few young people. We ask our kids to decide about the future and their lives too soon. How can you, at 17, say, “Yes, I am going to go to university and study this, that, and the other thing”? Unless you have a specific passion like Tiffany. You always wanted to be a doctor. You want to be a truck driver, whatever. Most of us don’t know that yet. I certainly didn’t know that at 18 or 19. 

So, you’ve got from 20 to 30 to figure it out. What you’ve been given, what you can use, how you can gain more. It is your responsibility to go out, learn and make mistakes, have triumphs, whatever it takes. Then, at 30, if, after you’ve tried yourself on for ten years and you still didn’t find what fits for you, you have to decide, choose a path, and take that path. Maybe it is the right path, or it could be the wrong path. By 50, if you haven’t found the path that leads you to your self-actualization needs, as Maslow talked about, you still have a chance at 50. 

Now that you’ve got 50 years of experience, 30 of which you’ve had within your control, you can still go and try something new and see, especially if you feel you haven’t gotten what you’ve wanted in your life. Until you’re 70, then you must either reap your rewards or accept your punishment [Laughing] for your bad decisions because it is too late to do anything about it. You’re now on the downward slope and just looking at your life, either reveling in it because you’ve gotten so much out of your life or “shit.” My ex-husband is that way. He is a man riddled with regret. He dwells on the past. Be grateful for what you’ve got; look for the good things in your life.

Ceuster: The last phase after 70 is the latter, right? We talk about it in our meetings. 

Jacobsen: The NATO meetings?

Ceuster: Yes. At certain points, people start to reflect on their lives, regret what they’ve done, and say, “I’m sorry.”

Jacobsen: If they have a conscience… There is a small portion of the population who have none.

Foster: Right, that is when you can seek restitution. If you realize, “Oops,” [Laughing], “What have I done? What have I done to others?” Something else: Tiffany and Rebecca…when we found out that a very close family friend was suddenly diagnosed with terminal cancer. She only had about a month, if she was lucky, to live. These girls, they were in their teens then, were stunned and wondered how she was dealing with the fact that her life would end sooner than ever expected.. “Auntie has been told she only has that amount of time to live.” I said, “What we are guaranteed in our lifetime is that we will die. How or when do we die? Most of us don’t know yet. We have a certain amount of time on this earth. You have to live your life as if every day will be your last, and do what you can to make sure you have no regrets. That is all you can control.”

Jacobsen: That’s true. That’s true. 

Foster: So that you have no regrets. You have to live your life. My kids always say to me, “YOLO.” [Laughing] You only live once. 

Ceuster: No, you only die once.” 

Jacobsen: [Laughing] I have heard that retort once.

Foster: You do. You have to live your life. If you leave today, will you regret not doing what you should have done? Will you regret something that you did do? You have to think that there has to be a purpose on this Earth to do some good. Unfortunately, there is a certain length of time for you. We all have an expiration date. What you are focusing on is that you’ve got to build up that purpose instead of the corruption and evil in this world as you talk about humanness. 

Ceuster: I do not know the term that you use for it. I always call myself a positive naif. I am positive, nice to people, and naive because I don’t know the reaction. Someone says, “Bad person.” I can find that out for myself. Most of the time, I don’t get hurt. 

Foster: You’re right. Pre-judgment is called prejudice, and attracts  negative behaviour. Right after I graduated from high school, I went one year to university. I shouldn’t have gone then because I was not ready for it. I came from a small school and went to this big university, and I didn’t know anybody except for about 12 other students who were in my high school graduating class. I didn’t do well in university, so I didn’t go back after the first year.The following year, my sister and I spent a summer traveling through Europe in a Westphalia Volkswagen camper that our parents gave to us as a Christmas gift. We were 17 and 19 at the time. We celebrated her 18th birthday in Belgium. When we returned, I started working for the airline and turned 20.. We traveled for six weeks, driving our Westphalia camper, which we picked up at a factory in Germany. I had never travelled that long without my family. My dad, he trusted me. He made assumptions about me, which I was able to fulfill. When my dad gave us the gift, he said, “You’ve got to work to earn spending money for your trip. So, I got you a job as a front desk clerk in a new hotel in Yellowknife. I went to work in Yellowknife, saved all the money I earned and used it for travelling expenses for my sister and me.

Ceuster: [Laughing].

Foster: My dad gave me a single envelope which contained the bill of sale for the van, the insurance, the flight tickets, a woman’s phone number and that was it. . He said, “The van  is at a Volkswagen factory somewhere near Hanover.” 

You are going to fly from Edmonton to Amsterdam. My insurance agent’s sister lives in Amsterdam. He told her that you’re coming. Get ahold of her; she will help you a little.”  That is all he told me.  We were driving to pick up my sister from her last exam from high school. Then we drove straight to the airport so we could catch our plane. I said, “Dad, what do I do when I get there?” [Laughing]

Ceuster: [Laughing].

Foster: “I have to contact this lady. Then what?” He said, “It is your holiday, kid.Do whatever you want, but just make sure you take care of your sister.” That is all he told me. 

Ceuster: Now, people can get five years for that. [Laughing] 

Foster: We flew to Amsterdam. We had to figure out how to get from the airport to the city and meet up with this lady. I will tell the whole story but  it is getting too late and we must go to bed. I phoned her. She said, “It is good you are here.”

Jacobsen: [Laughing]. 

Foster: “It is 6 a.m., and I must go to work. I won’t be done until 7 o’clock tonight.” We travelled 12 hours. Now, we have to wait another 12 hours. We are in this strange city. [Laughing] What do we do? We figured it out. What you were talking about when you said naive, we trusted everybody. The Dutch lady did help us. A kid from Canada whose sister was a flight attendant on our flight was at the airport. He was travelling and ran out of money. His sister brought money. He befriended us and gave us some tips.

‘Go to VVV or the tourist information centre at every central station,’ we learned that and stuff. The German people were nice to us. We brought six pieces of luggage with us. We didn’t know. [Laughing] We were carrying all this luggage because we had to carry our sleeping bags, camping gear and things like that. The German people looked at us getting on these trains with all our bags as if we were nuts.

We wandered all over Europe naive, like you wouldn’t believe. We picked up hitchhikers, drove them, left people with our Volkswagen van, the key and passports and went off with these Italian guys we just met on the beach; no harm came. We had a good time. Something could’ve happened. We could’ve lost everything. Just trusting and believing, we had no idea what we were doing. We met many people who guided and helped us during the six weeks of travelling. I looked after my sister. So, when you said naive, it reminded me of that trip because we were quite naive and extremely trusting because we assumed that everyone had good intentions, like us!. 

An interesting thing is that a classmate of mine from school went to Europe  in September that same year. He bought a motorcycle in England to use for transportation. Two weeks after he was there, he was mugged. His motorcycle was stolen. All his money was stolen. He had to come home. Our experience was so different. Crazy, huh? Anyway, you guys have to get up early. Are you staying with Scott?

Ceuster: No, I am going back to Vancouver. 

Jacobsen: I have two interviews. We will see if she is up. She is constantly travelling and giving talks. She is based in Kyiv. She went from New York to Rome and then went every few days to a new country with a very high-demand schedule. The other one is that he is in the war zone, but his money might run out. I will send some to them and other charities. 

Foster: When are you going (to Ukraine)?

Jacobsen: [Laughing] I have mouth surgery on November 22nd in the morning. Then I will go straight to the airport.

License

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

Copyright

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

Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/22

Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory

Scott Douglas Jacobsen: Okay, so we are back with Kirk Kirkpatrick after a couple or few years’ interlude. I wanted to get your take on the current American political situation. What do you think is the current context of knowing what will happen next for Americans? I think that is a nice lead-in to this.

Kirk Kirkpatrick: The problem with knowing what happens next is making these predictions. You need to have data. You need to have data that you can calculate. But the problem in the U.S. right now is that a large part of the United States is not dealing with reality, with what is real. So, it is hard to predict if you start dealing with imaginative, imaginary things because you can’t know what somebody will imagine next. I think your problem in the U.S. is probably an extension of what Rick and I discussed earlier. In that, you have a lot of people looking at a lot of information and don’t have either a means or a motivation to validate the information that they’re looking at, so they get a piece of information, and if they like it, they believe it no matter how unreal or implausible it seems. That’s a problem. Because if you are not dealing with reality, you have a big problem. I think a lot of people know this right now. But predicting where it is going to go, I haven’t the slightest idea.

Jacobsen: It does help give a bit of grounding. For the first part of that response, one thing came to mind: What concepts or fantasies are Americans most wrapped up in now, if they are even now?

Kirkpatrick: There are a number of them. It is not all Americans. For example, let me give you some good examples: if you look at the last election, you had an election where a popular vote did not elect Donald Trump. He won in an electoral college vote. He lost the popular vote. His disapproval rating or what people thought about him as a president. His negative rating never dipped below 50%. The entire time he was President. So, if you are an alien looking at American politics from 1,000 miles up, the first question you would probably ask is, “How could this guy ever expect to be re-elected?” Since he was one of the least popular presidents who mishandled the COVID-19 problem, how could he expect to be elected?

Yet, when he comes out and says, “They stole the election.” You have many people who will just suspend their disbelief and just believe it anyway. The economy right now is booming. We are doing better than most of the OECD countries. The reporting on it, until recently, has been lukewarm at best. You have people who imagine Biden is too old to be President, which may be true. But the man running against him is four years younger than him. At 81 or 80, the difference between 77 and 81 is not very great. So, in order to be sitting there, “I might vote for Trump because Biden is too old.” That’s not rational. They’re both old. So, we have reached the point where – I shouldn’t say, “We” – many Americans have gotten to the point where they’re not looking to inform. They are looking to confirm. They have a belief. They think something is a certain way. They want to confirm this, one way or the other. The sad part is you are seeing it spill over in foreign policy and many other things to the point where we are not dealing with facts anymore. The way I would explain it in an off-kilter way. I used to explain to the Germans and the French. One of the problems of competing with the Americans is “we’re you.” So, if you have a group of Germans, they tend to all be German and think like Germans.

As Americans, you could have a German on the team with you or someone of German descent. So, you got to this thing in World War II called the “Yankee ingenuity.” They took the ideology out of it and just solved the problem. We have become ideological animals in the last 20 years to the point where we are living on ideology rather than what is real, to the point that I went to Russia to hire my chief engineer, probably in 2005. This person was a man who grew up in the Soviet Union and had been educated in the Soviet Union. I hired him when I was working in Moscow. I hired him to bring him here to the U.S. After living here for about five years, this was probably about 2011 or something. He came to me and said, “Kirk, you know, an observation is when I grew up in the old Soviet Union. We knew our propaganda was bullshit. You believe yours. You believe your propaganda.” You can see that illustrated in going to the street and asking somebody.

“Is America the greatest country on Earth?” A rational person would probably say something like, “By what criteria are you defining ‘greatest country,’ What does this mean?” but many Americans would answer that question with “Yes.” Okay? Then you ask them, “Have you ever been outside the U.S.?” “No.” Do you see the fundamental disconnect in this question? “I believe America is the greatest country on earth.” Okay, “Have you been anywhere else?” “No.” So, where does the belief come from faith? This belief in rational thinking is killing us. It is going to kill us, as it does anybody else.

Here is a question I could ask you, Scott: Many people are worried about the “open border.” Our open border is pretty strong if you have crossed any international borders. I believe you are Canadian, right?

Jacobsen: I am Canadian.

Kirkpatrick: So, travelling to Canada, the border is not as intense as it is in Mexico. My question is better placed if we think through history. What societies have been destroyed by immigrants? What societies have we seen fall or damaged because they took in too many immigrants? Compare that with the number of societies that have fallen because they were run by xenophobes, like Hitler’s, for example.

Jacobsen: They implode.

Kirkpatrick: They implode, right? The United States’s strength was that it took in people from everywhere. It adapted them to become American. They didn’t become “American.” They have been Italian American. They bring new ideas to the table. They might have been German, Mexican American, or African American. They bring new ideas. They are not thinking like the other guy, okay? That is a positive thing. It is not a negative thing. So, my only point is that I am not advocating one way or another on that problem. I am saying, “If you take a step back and look at the rational aspect of this, it’s hard to scream about closing the borders. You may want to regulate them more, and so on. Here is another perfect example: Are you familiar with Matthew 25:36? Are you familiar with this? This is a story in the Bible that Jesus tells. It is in the Gospels. He is talking about – I believe the Bible parable is ‘the sheep and the goats’ – basically, the story is the end of time, and Jesus is judging people. He separates the people on the left and the right. He tells them. You people on my right side. You came and visited me when I was sick. I was a stranger. You let me in. I was in prison. You came to visit me. I was hungry. And you fed me. Of course, they responded, “Lord, when did we ever feed you and visit you in prison?” I don’t remember you being a stranger and letting you in.” Jesus responds to them, “These things that you did to the least of them. You also do unto me. So go into Heaven and receive your reward.” Then he turns to the other people and says, “Now, you people, I was a stranger. You wouldn’t let me in. I was hungry. You wouldn’t feed me. I was thirsty. You didn’t give me anything to drink. I needed clothing. You didn’t give me any clothing.” Of course, they say, “When did we deny you all this, Jesus?” he said, “That which you didn’t do to the least of them. You didn’t also do to me. So, now, depart into the Hell that God has prepared for the Devil and his angels; I don’t know you.”Now, if you’re an Evangelical who knows the Bible, this should not align you with present-day Republican thought. So, “I was a stranger, and you would not let me in.” Uh, guys? This one is pretty straight. Jesus never mentioned abortion. But he did talk about this. I find it hard to believe that Evangelicals don’t know this story. So, this is a problem. When you’re not dealing with reality but with what you want reality to be like, it is a problem.

Jacobsen: Based on it, do you think the central issue among Americans, bipartisan wise, is confirmation bias? Coming to the forward, that is a source of many of these issues.

Kirkpatrick: Yes, one of my principles of politics is that all politicians lie. But politicians tend to lie when the truth doesn’t work. Do you understand what I mean? So, for example, if the Republicans want to cut taxes in the United States, if they complain about taxes, the U.S. has one of the lowest tax burdens in the industrialized world. You are Canadian. You should understand this. In order to say that we’re overtaxed, you have to lie. Okay? If the Democrats wanted to raise taxes, they don’t need to lie. It is not like they wouldn’t lie if they needed to, but they don’t need to because they can point out that we have the lowest taxes in the OECD. So, I don’t need to lie about this, if you know what I mean.

Jacobsen: I do.

Kirkpatrick: When John Kennedy was the President, the highest income tax bracket in the U.S. was 92%. So, at that point, if you want to lower income taxes on the wealthy, you probably don’t have to be deceptive about it. You can just say, “We have a 92% interest rate on our wealthiest Americans, which is onerous.” There is no need to lie. The problem has come, if you look, Scott. Let me ask you a question as the interviewer.

Jacobsen: Sure.

Kirkpatrick: Can you name a country run like the Republicans would want to run the U.S.? So, low taxes, libertarian type, open gun laws, no abortion- the ideas that you see when you tune into one of the right-wing television channels- free market healthcare, and a small or diminished welfare system- what country would fit this description?

Jacobsen: Without even those policy recommendations in particular, but if looking at the outcomes that would be likely, take Healthcare, for instance, with abortion or privatized healthcare system, those would reduce the quality of life in the short and the long term of society. It would be a much higher cost rather than a benefit…

Kirkpatrick: …that’s the effect. My question is, “What country can you reach out to today and say, ‘That is like it is going to run it if the Republicans run it.’?”

Jacobsen: On all of those, it would be a fantasy country as far as I know.

Kirkpatrick: It doesn’t exist. Here’s my point: I live in the state of Florida. I live in the state of Florida. The governor of Florida calls the state of Florida, where Wake comes to die. Very much, every time he gets up there. He talks about woke. So, my obvious question to him is, “Governor DeSantis, where else does he go to die?” Let me assist you; it goes to Iran. It goes to Russia. They don’t tolerate woke in Russia. They don’t tolerate it in Uganda. You aren’t going to be woke in Uganda or Saudi Arabia. They won’t take that. They won’t stand for it. They’re going to arrest you, put you down, whatever. Is this a group you want to belong to because you can probably be woke in Sweden or Austria, which are nice places to live? It is a nice place, Germany. My whole point here is: If you take a look at, if I stand back – and, of course, most Americans have never been anywhere, but if I stand back – and start thinking about the United States moving to the left. We have become more like Canada. Which is not a bad place to live; we don’t move from where we’re at to Venezuela by moving a little bit to the left. We must go through Canada, the UK, Germany, France, and Sweden. All of these other places were long before we reached Venezuela. But if the U.S. moves to the right, what is the next country to the right of us? It is nothing that is a developed country. There are no developed countries with the same political rights as the United States except, maybe, Hungary. Even Hungary, I am not sure I would put it there.

Jacobsen: Orban is not a very pleasant character. I have interviewed one of the – I guess you could say – political people or secularists active there. He has been hounded for years. He is currently in lawsuits. The quality of the country has declined since he has been elected – since Orban has been elected, according to this person who is living there, Gaspar Bekes.

Kirkpatrick: Yes, you’re right. It has gone downhill. They have, for example, Universal Healthcare (Hungary has), which most people here would consider a left-wing idea.

Jacobsen: Certainly, Gordon Guyatt is an epidemiologist at McMaster University. As far as I know, he is Canada’s most cited person ever. He was the co-founder of Evidence-Based Medicine. I think in 1991. His co-founder may be deceased. In his analysis in interviews with him, he draws it down to what he calls Values and Preferences. The simple version is that the values and preferences of Americans regarding healthcare are towards autonomy, and most of the other countries with a similar quality of life are towards equity. So, the American phenomenon of Healthcare, for instance, on one issue, is very much an outlier. However, the inefficiency is probably about a magnitude of 4 because it is twice the cost at half the outcomes.

Kirkpatrick: As a Canadian, do you know the show The Greatest Canadian?

Jacobsen: [Laughing] I am aware of it. I do not own a television. I haven’t had much time to watch it or associated things.

Kirkpatrick: It was only one season. Basically, they went through Canada’s history and wanted people to vote on the greatest Canadian in history.

Jacobsen: It was, probably, Tommy Douglas.

Kirkpatrick: What?

Jacobsen: Was it Tommy Douglas?

Kirkpatrick: I love the way you said it. You said, ‘It was Tommy Douglas.’ Terry Fox came in number two, strangely enough.

Jacobsen: [Laughing].

Kirkpatrick: Most Americans wouldn’t know who Tommy Douglas was, but how do Americans discuss healthcare with those who tell me how bad the Canadian healthcare system is?

Jacobsen: They don’t know better.

Kirkpatrick: This is my point. My point is: Guys, listen, the Canadians are glued to the United States. Of all foreigners, they know the U.S. better than anybody because they are right here. More than this, if I were to knock you out in the U.S. and wake you up in Canada when you looked around, you’d still think you were in the U.S. Unless you saw a gas station.

Jacobsen: You might not necessarily because it depends on the reason; you’re knocked out. In Canada, you would, at least, wake up in a hospital bed.

Kirkpatrick: [Laughing] Exactly. My point is that these people know our system. They know theirs. They selected the guy who created their system as the greatest Canadian in history. Do you think they had a bad system? It is amazing.

Jacobsen: That is a bit of a Northern reference frame to Americans. What about the South, Mexico, and Latin American countries? How are they looking at the current political situation in the United States? How does it affect them? How do they view it in general?

Kirkpatrick: No, I have to defer to what I call the American Disease again. Scott, I don’t have any information about it. I will not form an opinion about it. I know Europeans. I know the Middle East. I know the Far East to a certain extent. I don’t speak Spanish. I do speak German, French, Dutch, and Chinese. So I can evaluate these places. But in Mexico and these places, I’m a news watcher. But more important is how the rest of the developed world looks at us.

Jacobsen: That is an important distinction. It is a good point.

Kirkpatrick: The reason is, these people in the developed world. I don’t know a better way to say it. I’ll say it with an analogy. When I first left the U.S., I went to Germany. I was blown away by how similar Germany was to the United States. I was expecting a foreign country to radically differ from where I lived. But it was the same with tweaks. There were fewer Fords and more Mercedes. Stuff like the houses looked a little different. Things like this. Then, I went to the communist world while it was still communist, and I found the environment I was expecting in Germany. Nothing looked similar, if you understand what I mean. So, for me, the developed countries are the ones who identify with our lifestyle. When I look at somebody living in Khartoum, their main drive is making sure “I have enough to do today.” Instead of paying off my second car for somebody in Canada or the U.S., I like to keep the comparisons as much as possible within those countries. But the sad part for me is that you have been watching what is happening in Germany.

Jacobsen: I can go check right now. I have been in a work and a home transition.

Kirkpatrick: Let me give you a short breakdown; they have a party called the AfD, the Party for Germany. It is, basically, a far-right party. But they’ve been significant ground among the German electorate. Enough so that it was becoming scary; they were getting to be the biggest party in certain local elections. Then, they had a meeting with some ultra-right wingers. It was recorded. It slipped out. It got out into the media. The AfD, even some people from the CDU, which would be the German republicans, were recorded at this white nationalist meeting talking about re-immigration, meaning taking people who had already been admitted into the country and given permission to live there to make them go back and then try to get back – deporting them and then getting them to attempt it a second time. When this came out, there was a big stink. They called for a protest against it. The protest was huge. There were a lot of people that came out. A lot bigger than they expected. It seems to be continuing. So, the next weekend, another big protest. The next weekend, another big protest, all against the rightwing.

Jacobsen: Four days ago in the Guardian, “About 200,000 people protest across Germany against far-right AfD party.”

Kirkpatrick: Yes, that’s a positive sign. The negative sign is that Geert Wilders became the largest party in the Dutch parliament.

Jacobsen: Yes, he did.

Kirkpatrick: So, my point is: I think this pushback is starting to hurt Trump and them in the U.S. The point is, as long as you have a cult-type adoration for somebody, it will end up poorly. That’s the problem if you are not dealing with factual information, if you are dealing with cherrypicking what I want to believe, if you understand what I mean. Every judge is against – every judge. It is frustrating.

Jacobsen: What about your background and expertise in knowing so many languages and travelling to different areas? What about more developed Asian countries or in the Middle East? How are they reacting to this political moment in the United States? Is it even a concern to them?

Kirkpatrick: Of course, it is a major concern to them. I can tell you this. I work with people in the Middle East all the time. Of course, when you get somebody who’s out of control, and if they decide to do something and don’t stop them internally, it is not like Hitler. Hitler did bad things and whatever. In the end, the assembled might of the world ended him. I am not sure that is possible in the case of the United States today. I think the United States military may be so hegemonic that the assembled might of the world cannot defeat them. I am not asserting it. It is, at least, a possibility. It would be a devastating, destructive fight. Whoever is the guy who is in charge of the U.S. and wants to be a dictator or an authoritarian ruler? If he goes off the skids, they’re impossible to stop.

I had a business partner who was an Israeli Arab. He was 55 years old. His English was flawless, perfect. When he spoke, he sounded like an educated American. I said to him, “How come your English is exquisite? It is perfect. Why do you speak like this?” He said, “Language of the empire.” I said, “What?” He said, “Language of the empire if this was the time of Rome, my Latin would be perfect. But this is you guys. You guys rule the place. So, it is the language of the empire. More than that, it is the language of the previous empire.” But that’s the point. When Caesar goes mad, the world’s got a problem. But the more important part is what I was telling you at the beginning: I don’t think Donald Trump is so much the problem as a symptom of the problem. That is the point. I am unsure if my generation, the Baby Boomer generation, is the problem. My younger brother calls us – and he is part of the generation – the spoiled brats of the Greatest Generation. I don’t understand the reason. If you understand what I mean, you get the feeling that it is a sports contest.

Jacobsen: I do. That’s also an American phenomenon too.

Kirkpatrick: Yes. Of course, the Americans, when it comes to sports, are the best at sports that only we play.

Jacobsen: [Laughing].

Kirkpatrick: [Laughing].

Jacobsen: That’s right. World sports are only played by Americans.

Kirkpatrick: We’re the best at the sports in the world that only we play. [Laughing] It is like a sports contest. I was told by a guy in Egypt one time. He said, “The guy you elect as President affects my life more than yours. I don’t have a say-so in it.” That’s the problem.

Jacobsen: That’s a powerful point.

Kirkpatrick: As I tell people who haven’t lived in other countries. One of the big differences between the U.S. and France, Germany, and even places like the Philippines is that I virtually never turn on the news and see a story about what is happening in the Philippines. But if you live in Manila and if you turn the news on, the chances are almost 100%. There will be a story about the United States. Maybe China is having a problem with the United States or something like this. What happens here affects people’s lives there. If a populace goes crazy or is irrational, it is a problem for everybody.

Jacobsen: Do you think, and this will tie into a future session with Rick (Rosner), the impact on other countries as the major world power more than it affects Americans internally in some cases, and the ignorance about that is another symptom outside figures like Trump of what you’ve termed the American Disease?

Kirkpatrick: I am not so sure. So, Scott, when you look at countries like the U.S., if I had to put my finger on what countries are most like the U.S. in the way people think, I would say, “Russia and China.” The reason I say that is Canada does at some points. You can walk up to somebody in the U.S. and say, “Have you travelled a lot?” They would say, “Oh God, yes, I have been to Wyoming. I have been to Texas. I went out to California. I went down to Key West.” Then you say, “Have you ever left the U.S.?’ “No, no, no,” or, maybe, “I went to Vancouver.” It is the same in Russia. You ask somebody if they have travelled. “Oh yes, I even went to Irkutsk. I have been to St. Petersburg. I went to Sergiyev Posad. “Have you left Russia?” “No, no, never.” China is the same way. Also, if you walk up to somebody in Russia, they expect you to speak Russian. Same in China. In Germany, it is not at all unusual to find somebody who speaks Greek or English. They just don’t speak German only. Americans tend to have this big country thinking. Because of that, they think internally. Scott, I’m sure You get American media.

Jacobsen: I do.

Kirkpatrick: What do you think when you hear an American news anchor? This is a country where you can freely express your opinion. It’s like, “Yes.” I could, frankly, pretty much freely express myself in Egypt. Not everyone could; if I owned a press, I wouldn’t be able to, but walking down the street. I can say whatever I want. Definitely, in Canada, you have no problem expressing your opinion. So, these guys hear this stuff. The good one, I am sure you hear it. “There was this giant hurricane that hit Texas. But only in America did people pull together to help their neighbour out.”

Jacobsen: [Laughing].

Kirkpatrick: No! They do that in Canada, Germany, Norway, and even in places like Cameroon. People just do that. In the U.S., the media will say, “Only in America do they do this.” I am sure you understand what I mean.

Jacobsen: Sure, it ties into another thing that you were saying. It connects to big concepts- one in the discussion and two in another discourse- the notion or idea of American Exceptionalism. The American Disease and American Exceptionalism are, in many ways, intertwined concepts.

Kirkpatrick: Absolutely, and if we’re greater than you are, why should we learn anything from you? If we could copy the Canadian healthcare system and it would have good outcomes for us, why should we do that if we are better than you?

Jacobsen: It’s an inflated self-esteem.

Kirkpatrick: It’s more than this, Scott. It’s purposefully switched-off reasoning. Another example is that you, a group of people, and I want to work together. We say, “We all want to work together for a common goal. We want x to happen. So, let’s everybody put our efforts together, and let’s make x happen.” I tell you, “Okay, guys, I will help out. But understand anything that happens at all. It is me first.” Okay?

Jacobsen: [Laughing].

Kirkpatrick: What was your attitude toward that person? So, the point is, you’ve got a politician and a group of Americans and legislators running around screaming, “America first.” It’s like, “Guys, think about the message you’re sending to everybody else.” By the way, I belong to the Triple Nine Society, which is like Mensa. However, they require an I.Q. at the 99.9th percentile. I was at one of their European meetings. It was in Germany. I was talking to Germans there, several of them. I would walk up to them and ask them. How would they translate “America first” into German? Of course, they know I am fluent in German. They know I am asking for a reason. Probably 80% thought briefly and said, “Deutschland über alles.” Are you familiar with that term?

Jacobsen: “Deutschland Uber”? Germany super…

Kirkpatrick: …over everything. That was the German national anthem. It was Germany over everybody, over everybody in the world. That was the lyrics. The national anthem is only the third verse of that song because they don’t say, “Deutschland über alles.” But “Deutschland über alles” was a big slogan of the Nazis, also “Deutschland zuerst,” which is Germany first. Those guys hearing Germany first think for a second and immediately tie it to a Nazi slogan.

Jacobsen: That’s right.

Kirkpatrick: It doesn’t work out for you internationally. It makes people suspicious of you. For me, it would be a much better position to get up and say, “The United States will take the position that is best for humanity, no matter what it is. What is good for everybody is good for us.” But you against me? It means that you will not be the biggest dog on the block someday. Then you’ve got a problem.

Jacobsen: Michio Kaku, a while ago, made a point that a lot of power, as you noted before, of the United States has been for a long time has been human capital, has been the H1-B Visas. To turn these people away or to turn them off from coming over, these people stay home or go back home. Not just, they don’t just pick up another job. With that skill, they create whole industries.

Kirkpatrick: Right, of course, the best example is you know who Jobs was. Jobs’s father was a Syrian immigrant.

Jacobsen: I haven’t done an analysis. I would like to do that by looking at the biggest people in the key industries, I.T. and so on, who have created the most successful businesses, then their family or personal history. I would assume you would find quite a few people from other countries because they were looking for a better life and opportunity. They contributed hugely.

Kirkpatrick: There is a beautiful video. You can probably find it if you Google “Guy Kawasaki.” Inc. Magazine, probably, “immigration,” do you know who Guy Kawasaki is?

Jacobsen: I know the name. I am not fully aware of this person.

Kirkpatrick: Guy Kawasaki was Apple’s software evangelist when they made the Mac, the Macintosh. So, his job was to go out and get software companies to write software for a new computer that was coming out called the Macintosh. If the Mac had no programs, it wouldn’t be worth anything. His job was to talk to existing software manufacturers, like Microsoft, in writing programs for the Mac before it came out. He then became, after he left Apple, a venture capitalist. That is why he is talking about this. He very interestingly said that he had a prototype Macintosh in a bag to show the software companies. He said, typically, he would meet with the CEO, CFO, and the CTO (the guy in charge of the programming). He said they would sit him down, and the CEO immediately said, “We’re going to need you to include a copy of our program with every Macintosh you sell. You pay us as you sell the Macintosh. You pay us for the program. That way, we are not marketing or anything.” The CFO would tell him, “On top of that, you will need to give us $250,000 in co-development funds so we can start this project.” The CTO would say, “And on top of this, you will need to assign a full-time engineer for when we have problems with it, and so on. You’re going to have to assign him here on-site. And you’re going to have to give us the computers and the programming environment we will need to create this program.” Kawasaki would say, ‘Before we discuss it, let me show you the Mac. He would turn it on and play this 3-dimensional chess game. Then he would close it and play with Mac Paint for a little bit, draw a few things, and then close it. Then, he would turn the computer off. He would look at them. He would look at the CEO and say, “We will not buy any of your programs. You’ll have to give the Macintosh team a copy of the program for free. But we won’t bundle it with any Macs, so you must sell it yourself. He would turn to the CFO. “We are not going to give you any co-development money either. If you decide to do it, you must finance this independently.” Then he turns to the CTO and says, “You won’t get a full-time engineer. We only have one full-time engineer for all of the developers to reach out to. He is going to be hard for you to get ahold of.” Then he’d say, “That’s all the good news. The bad news is that you will have to buy these leases that cost $10,000 apiece to develop this. You’ll have to pay $750 for a beta development environment with photocopied instructions.”

They’d say, “Okay, when can we get started?” But the point is, Kawasaki makes a great point about the fact that if it was him if he were in charge, he would do more than H1-B. He would tell people from anywhere. “If you have a great idea, you can come here and make it work. Come on down! That is exactly what we’re working for.” In Germany, I ate at a Syrian restaurant with some beautiful Middle Eastern food. I talked to the owner. He was one of the Syrian immigrants they let into the country. He had a restaurant and employed 8 Germans.

Jacobsen: There you go.

Kirkpatrick: I’m opening another restaurant. Here’s a guy who they let in as an immigrant fleeing Syria. Now, he employs 8 citizens and will open another one.

Jacobsen: Honestly, what better way to live up to what some would see as key American ideals than by coming out of a very difficult situation?

Kirkpatrick: Of course.

Jacobsen: And with a sense of hope and renewal.

Kirkpatrick: The amazing part is I have a close friend. His father came here from Greece. He is somewhat anti-immigrant. So, I never understood it. Now, of course, the other side of that is my kids are half-German. So, my ex-wife is German. My daughter lives in Germany. So, I work for Arabs. My girlfriend is Filipino. So, [Laughing] I have always considered the world my oyster. If I had it, I’d have a world passport and go anywhere. In the end, it is another political division. The amazing part for me. What was it that made the country division so important? Do you understand my point?

Jacobsen: I do. A huge indicator is the detachment reality in some of those political ideas. So, you were mentioning earlier about the age difference between Trump and Biden being significant and people being in denial that Trump is only four years younger than Biden. At that age, the distinction is not that great. Another one in the United States, certainly, looking from the outside…

Kirkpatrick: It is worse than that. Biden has been somewhat of a healthy person his whole life. Here is the other thing: let me give you another one you’re probably unaware of: Biden is a millionaire. The reason he is a millionaire is because he sold a memoir that sold in the millions. When Joe Biden became vice president, his net worth was around $360,000 (USD). He had been a senator for 30 years. That is very interesting. Think about that for a minute: he had been an American senator for 30 years. He had a $360,000 net worth. How corrupt [pt is this guy?

Jacobsen: He lived in the upper areas of the United States, but he did not live a detached, ultra-rich lifestyle.

Kirkpatrick was the senator from Delaware, which is tiny and right next to D.C. He never moved while he was a senator. He lived in his house in Delaware and took the train to work every morning.

Jacobsen: So, he had that interaction. He had that sense.

Kirkpatrick: He was a working-class guy from Scranton, Pennsylvania, who moved to Delaware. My point is: You turn on rigrightwingV today. You hear about the Biden crime family. This was a guy who was a senator for 30 years and wasn’t rich. That’s almost unheard of.

Jacobsen: Another big one in the United States, which one can’t mention, is the degree of Religiosity compared to many other developed nations.

Kirkpatrick: Yes, yes.

Jacobsen: The evangelical vote was very strong. There was an ethnic colouring – so to speak – to this as well. How strong is this playing into this? The problem is Religiosity. The Middle East is more religious than the developed world. I don’t know the English word, but in German, you would call it schein. It is visible but not real, if you understand what I mean.

Jacobsen: Pluralistic ignorance, you know? [Laughing]

Kirkpatrick: You’d have people in the Middle East who are Muslim because they’re Emirati, Kuwaiti, whatever. So, he is a Muslim. You find out that he hires servants. The servants are all Filipino. 2 or 3 a Filipino maid and a Filipino houseboy helping him out. Why are they Filipino? They are Filipino because the Filipinos are Christians. When he is sitting there with a glass of Scotch in his hand, they don’t think anything about it. But his persona outside of his house is not that he is in here drinking. It is, “I am this observant Muslim and so on.” I think you have a lot of this in the U.S. I spent a few months in the Philippines a few months ago. This is a country that is not only very religious, but it is publicly religious. It is visible everywhere, if you understand what I mean. You may not know if you have never been to the Philippines. They are intensely religious. You see it everywhere.

Jacobsen: I know some of the secular community there. I have done some interviews with Filipinos and Filipinas. To them, it is sometimes a little more than hard. [Laughing]

Kirkpatrick: You know abortion is illegal.

Jacobsen: Sure, it makes it doubly difficult.

Kirkpatrick: More than this, the laws are skewed hard against women, unfortunately. In any case, my point is Religiosity; if people were truly religious Christians, then Trump would be the biggest turnoff you ever saw.

Jacobsen: Someone pointed this out to me. They made an interesting distinction. We talk about fundamentalists and literalists of the Bible, things of this nature. They added an extra term that made an important distinction to me. So, I cannot take credit for this. I cannot remember who did this for me. They called them “selective literalists.” That encapsulates a lot of it. They take certain Bible passages, read those literally, and then ignore the inconvenient parts.

Kirkpatrick: I can be more specific than that. What passages are they looking at?

Jacobsen: [Laughing].

Kirkpatrick: Do you know who Dr. Will Durant was?

Jacobsen: That name sounds very familiar.

Kirkpatrick: He wrote a series of books called The Story of Civilization. They are wonderful. It is a history of mankind from the beginning of civilization to the French Revolution. It is 11,000 pages long in 11 volumes. It is wonderful. But Dr. Durant said that Protestantism is Paul’s victory over Peter, and Evangelicalism is Paul’s over Christ. So, the problem is that the Evangelicals are cherrypicking the words of Paul, who was a man who never met Jesus, never spoke to him, never saw him, and frequently was at odds with the early church. So, Paul wrote things like, “If a man doesn’t work, he shouldn’t eat.” Jesus never said anything close to that. Another one is Paul wrote in Corinthians, “Women should not speak in the church, even if they have a question. Let them be silent and ask their husbands at home, for it is a shame for a woman to speak in the church.” That is opposed to the teaching of Jesus. There is your cherrypicking. They are cherry-picking Paul and ignoring Jesus. That is what it is. The concept of Hell was not a big concept for Jesus. It is a huge concept for Evangelicals.

Jacobsen: Do you think politics trumps religion in the United States now?

Kirkpatrick: Absolutely, politics trumps religion here. I think if a lot of the people on the right who claim to be Evangelical Christians got a preacher who preached what I just said, “It is time to get back to the teachings of Jesus and not Paul, and in order to do that we can’t follow a guy with three wives who has assaulted women and found guilty of sexual assault. I think you’d have a large number of people leave the church.

Jacobsen: Do you think politics trumping religion is a religious impulse driving a lot of political discourse now, too?

Kirkpatrick: It can be. It certainly could be. I can tell you this. It is a natural progression of civilization. It will happen. Unfortunately, religion will get less and less. Eventually, it will destroy civilization. Then we get a new one. By the way, I can’t take credit for that one. That is one from Dr. Durant, who said, “You have religion. You have a secular society. At first, religion is very powerful. Pretty soon, it starts getting trumped by reason. Then, eventually, reason wins out, and people become weary and profane and “Why am I even here?”. Then something happens and brings forth a new religion, and he ends at once saying, “As long as there is poverty, there will be gods.”

Jacobsen: That is backed by the statistical evidence.

Kirkpatrick: The big problem we have today and what the conversation should be is the next two years or one year. Two years ago, I was talking about the Russian man I was talking about, I was talking about Vladimir Putin. He liked Putin. But Putin was in his second term as President of Russia. My friend was a little weary about him. He liked him, generally. I told him. “I don’t believe so, Gregory.” I gave him the reasons why. But we agreed that if he didn’t step down at the end of this second term, he would stay the ruler of the country that Russia had a problem with. Now, you see what that problem is and how it manifests itself. I will say the same thing here. If Trump is re-elected, the world has a problem. It has a serious problem. I don’t know how it will manifest itself. But it has a serious problem.

Jacobsen: Kirk, thank you very much for your time today.

Kirkpatrick: You’re certainly welcome, Scott. Keep me informed.

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The Tsimshian 6: Corey Moraes on the Next Generation (6)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/22

The Tsimshian 6: Corey Moraes on the Next Generation (6)

Scott Douglas Jacobsen: So, let us talk today about the developments of the art form, the passing on of that form of art through productions and teaching and some of the people or organizations involved in them.

Cultures are not static. They never have been. Although they certainly have consistent long-term characteristics, all cultures are dynamic and living things. How is the art form of the Tsimshian evolving in recent years and decades compared to the past?

Corey Moraes: For lack of a better term, the artistic Renaissance started in the early ‘60s/’70s with a collection of Native and non-Native people. Some of these were like Duane Pasco. He was heavily involved with learning our cultural practices as far as art.

Bill Holm was another one. He was a scholar at the University of Washington. There were a handful of others as well. Indigenous-wise, a collection emerged from that, which was the Kitanmax School of Northwest Coast Art.

‘Ksan, that is in Hazelton. That was the first, to the best of my knowledge, the only legitimate school of learning the forms, learning the sculpture, of Northwest Coast art. You had some Haidas involved in it, some Nisga’a, some Gitxsan people, some Tsimshian, and some non-Natives that were all instrumental in the resurgence of relearning forms.

That carried on through the ’70s and ‘80s. It started to devolve in the ‘90s. So, that was the only school in Canada. Around that time, Ksan was starting to slow down. Another group of people was trained by Freda Diesing, a female Haida woman who was also part of the ‘60s and ‘70s Renaissance. 

These were people like Stan Bevan, Ken McNeil, and Dempsey Bob. They wanted to continue her legacy because she had passed away. They got involved with the University of Northern BC, UNBC. They were able to cobble together a university-level Northwest Coast program. 

This time, it was not based in a small, sleepy town like Hazelton. It was in Terrace, which has a higher population. Currently, one individual is responsible for kick-starting a jewellery program in Vancouver.

His name is Dan Wallace. He is Kwakwakaʼwakw. He had a vision for an urban education program run through what was then Native Education Centers. Now, it is Native Education College. Those are the three formal programs that have run since the ‘70s. 

‘Ksan is not a functioning school, right? 

Jacobsen: What are some of the issues these institutions, these schools, have in operation and foundation?

Moraes: I need to be privy to more information behind founding Ksan. They worked through a lot of that with Ksan. I did not hear any significant issues with the Frida Diesing school. They ironed out a lot of the kinks. 

It is uncertain if the jewellery program will run for the subsequent semesters year after year. For some reason, it is hit or miss, with the instructors needing more experience with the craft or instructing people. 

Jacobsen: What do you make of the consistency in the art form over several thousand years? That is unusual. Most civilizations only last for a short time. Moreover, most forms of art are lost to time. So, they do not have any resurrection.

So, they either disappear, get watered down, or transmute into another culture. We see this in several places in Western history, where the art forms stayed and were imbued with the characteristics of a conquering culture. 

Moraes: Yes, the art form seems just as relevant when done correctly today as in ancient, historical pieces. It is a template that has not reached its limitations yet. There is so much yet to be explored with this form of art.

I am seeing signs of strain on the legitimacy of the art form with the influence of newer people who need a staunch or strong understanding of the forms. They are putting out a diluted form of formline. 

They can do so because it is increasingly factorized to get your art on the product. At this point, any essential person without genuine talent can put out a subpar product. So, the short answer is that technology is allowing more of the less refined stuff to make it into the market in the art world.

Jacobsen: Is digital technology, which allows people to recreate various art forms in software applications, expediting this process?

Moraes: I refer to the digital platform when I say they can get things out faster. Back when I started, you did not have a digital camera. You would have to take pictures with a film camera. 

You would have to bring a roll of film in to get it developed. Only after you picked it up and looked at things would you know if you were using the right camera. The macro shots of jewellery were all blurry.

Then, these would have to be put into a magazine or an art brochure to be legitimately consumed by people’s eyes. Today, everything ends up on social media almost instantaneously. People can snap as many shots as they want and get digital renderings of things set at lightspeed through the internet in jpeg form. 

I do business with a gallery in Seattle that I have never stepped foot in. You used to have to go into a gallery physically and bring the piece with you. Now, everything is done through transfers and direct deposits. I have been doing business with this gallery for about five years.

I have never been inside. 

Jacobsen: How do you confirm your artwork is in it? 

Moraes: A lot of my stuff ends up in group shows. They will have a preview online before the show opens. They are currently doing virtual art shows, where nobody is allowed. There is an opening night where everybody gathers in the gallery and sees the work with their eyes for the first time. 

Now, they are happening solely online.  

Jacobsen: If you have this dilution through these digital programs, and if you have these educational institutes or schools that function sometimes and do not function other times, how does this drag on the artistic work and the culture itself? 

Moraes: It is similar to what is happening in the music industry. Traditional practices are simplified or oversimplified. One of these young artists attempted to return to paper and pencil for something.

They were lamenting the last time they put pencil to paper because they used Apple Pencil and Apple iPad Pro, which further hurls our art form down to the hall of immediacy. A tactile quality needs to be added. 

Beyond the tactile qualities, the spark of an idea, and the finalization of an idea, early in my career, this was before the influx of this technology. It could take months to see something on a mug or a T-shirt. You could take up to two months. It was back then when we got a print made. 

Today, you can have somebody working on vectorizing their image and sending it off the next day to what they call a dropshipping website. Where this website handles all of the ordering and fulfillment of shipping of every product they can put your artwork on. 

It can happen within 48 hours. When going from 2 months to 48 hours, many things will seep, not cutting the mustard like it used to. Because things took so long, the artist gave more consideration to what they wanted to invest the time in.

When you can bang out design after design, you are not invested in it. Just because you can do it, it does not mean it should be done. 

Jacobsen: How does this drive down the prices of the product? 

Moraes: There is so much out there now of the so-so artwork. It is hard to differentiate yourself outside of the price point. One of the unfortunate things I have seen is that from 4 to 6 Tsimshian artists are putting out subpar designs on non-medical masks because of COVID-19; that sort of thing never would have happened 25/30 years ago. 

It would have cost too much, and the investment would have been much longer. There would have been severe consideration over whether it was worth it. Before getting a product out there, you would have been halfway into the pandemic.

These things happen overnight. Not everything can be a masterpiece. I have work of mine. I have had to make them to buy some time between significant pieces. I have hundreds and hundreds of pieces of jewellery. 

I do not recall making them when they came back around. It comes back to the whole marketplace aspect of retail art today. There was a book written by a UBC student who interviewed me about our art forms, making it onto products like rubber boots, posters, t-shirts, hats, coffee mugs, water bottles, pencils, pens, purses, and wallets. It goes on and on and on. 

At a certain point, one has to ask, “How many T-shirts does one need? How many emblazoned mugs do we need?” This falls into the consumerist culture. I have slowly backed away from it now. I do not think it contributes too much deep value [Laughing].

When I started it, I wanted it to be a multi-tiered system of my artwork. If someone could not afford a $1,200 mask, they could buy a $20 mug. However, in the past ten years, the market has grown exponentially.

It reached the point where my publisher – a guy I do not work with anymore – would only have a product like a shower curtain exist online for two or three months and then remove it. He said it would get stale.

When I started to hear words like “stale” regarding cases in my artwork, it put a bad taste in my mouth. 

Jacobsen: What about the next generation? What are you doing? What mentoring and education efforts are being made to prevent the entire art form from being watered down? 

Moraes: I’m personally focusing on our youngest, Corey Jr., and his brother Cameron, who are interested in more refined art areas. They both show an interest in video production, and the youngest likes fine sculpture and 3D rendering. 

Computer animation has a lot of room to modernize historic legends. Our mythology could be interpreted almost synonymously with superhero culture, so there is much room for growth. 

It is a process that requires a lot of investment, refinement, thought process, and history-building to make the characters believable. That direction can be perpetuated in our art form or our culture, which is wide open. 

Jacobsen: Who are the central figures joining you in this effort now?

Moraes: Now, a writer is helping me build the character backstories and story art. I have another Aboriginal friend who went to LaSalle College Vancouver and learned 3D sculpting and all the rest. 

We used my superhero characters as part of the curriculum for a semester. They created a 2-minute short commercial of the potential of storytelling with three or four of my characters. So, they had a class of 30 or 34 students.

They all worked on various aspects of computer animation, including the characters I created, the backgrounds, textures, movement, and more. 

Jacobsen: On a more emotional level, on a more concluding note, what are your hopes? Not only for Tsimshian culture at large but also for the particular style of art form you are producing and advancing for the foreseeable future. 

Moraes: Scholars have always described my art as bringing something historic and reframing it in a contemporary context, thus creating a new discourse. They say that is something scarce. That exists for my art. 

No matter what I do, whether a painting, engraving, carving, airbrushing, whatever it is, watercolour or oil paint, They say that I do it in such a way that it was always meant to be that way. For my artwork, there is no strain on the viewer to connect the past with the present. 

That is the key to growing as an artist and an art form. It is to always understand where it came from, know where you are, and have a strong vision within yourself of what you see the art form as. 

To that extent, I am passing that on to Corey Jr. and my other children, who will be involved in some way or fashion in the future of the technology of Northwest Coast art. 

However, you have to understand the world and your place in it to reflect on something you see in the world. Do you understand? John Lennon did not have any significant offspring. He had Julian Lennon, who had a hit or two in the ‘80s. That was it.

The Rolling Stones had no new rolling stone to carry on the image and iconography. They had nothing to carry on the lineage. Right? I am perplexed by scholarly types or anthropological backgrounds when they ask if I am from a family of artists. 

The nearest I can make a connection is with an uncle who passed away when he was 14 years old from tuberculosis. My mother remembers him always sketching and being a lover of art. Not until I had my children did I see that it can be passed down from generation to generation. 

As I mentioned many times before, Corey Jr. is like a mini-me without all of the trauma. He was born with this staunch attention to detail. Poring over an artwork for a couple of hours is almost terrifying. 

He was making intricate cut-outs in any form he wanted with scissors. He got a hold of the Etch-a-Sketches. You shake them to get rid of the design. He sat with it for a long time and handed it back. 

It was a fully fleshed-out figure. He understands his vision, the limitations of whatever he touches, and how to stretch those limitations. He has learned how to sew and loves to sculpt things.

He learned about sculpting wire that goes under the skeletal portion of a figure. He has even assembled parts of a sculpture that he made using staples, string, and cord. He has things backlit. These are all terrifying because I was not at his level. 

He will be ten this year. I was in my late teens, maybe in my early 20s. He continually devours creation and spews it out in ways we have never thought possible. So, I now get what those other scholars and anthropological thinkers asked when they asked if I came from a family of carvers.

I do not think I came from a family of artists, but I have made one now.

Jacobsen: What a fantastic end to the series, Corey.

Moraes: Yes.

Jacobsen: Thank you.  

License

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

Copyright

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

The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/22

The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5)

Lynne Denison Foster: So, questions?

Scott Douglas Jacobsen: Last question.

Foster: Did you get what you needed? 

Jacobsen: Oh yeah. You mentioned about a half hour ago. It is more challenging to be a parent of adult children now than of children. 

Foster: I was 50 when my husband and I split up. I was married at 25, ten of which I had no children, and 15 with the kids. I was working in a high profile job and involved in several activities. I am not a solitary person. You probably gather that.

Jacobsen: Yes!

Foster: I had my husband. Like I said, I was a good mother to him – maybe not a good wife. As a mother, I was occupied. I had a lot of things happen at the same time. I grew up in my career because I was 19 when I started working, almost 20, in the airlines. I always had a goal or something to work for, etc. Then, when my husband and I split, Air Canada gobbled up the airline I grew up in. I left my community where I had my society with the church and the performing and all of that kind of stuff. I left that and all of my friends. I came out here for my kids. Then, I was able to take on this new role for Dianne.

I also took on launching two new diploma programs and teaching for BCIT Aerospace Campus. I was busy. I was needed. Then, I wasn’t thinking of myself in terms of what I needed. Somebody to support me or to be there for me. I was busy being there for them. My daughters went their separate ways. Then, I had another tragic incident that happened. I was able to support the affected family through that. I was needed. So, I was okay doing that. My daughters left me. I had the other girls in the house. I had people with me. Then, I moved back to North Vancouver, and Rebecca was going to UBC so she lived with me for the semester. Then she said, “I am 22-years-old. A 22-year-old should not live with her mom.” So, she moved out. But, I still had my students at BCIT until I retired in 2017.

Suddenly, I am by myself. My daughters had moved on. There is some other stuff, a dynamic, which was hard for me when I went to Florida. That’s when I was lonely. I was done at BCIT. My daughters were doing their own thing. I tried to explain to them how I was feeling. They didn’t want to hear it. Eventually, I called a meeting with them. It was a meeting with expected desired outcomes because I felt I needed to express how I felt. I felt I was being left out of their lives. Do you know what Tiffany said to me? She said, “You are the reason why. You raised us to be independent, freethinking, good thinking, capable, confident women who can now solve their own problems.” She didn’t say it in this way, but I got the message: We don’t need you anymore.

Jacobsen: You gave us the principles. 

Foster: I was used to being the one who gave everything. Then they didn’t want anything. That was hard for me. Then, Debbie, you didn’t meet her. She is cleaning the bedroom over at the house right now. She and her sister have been a part of my family. My husband and I would borrow these kids before we had ours whenever we wanted a ‘kid-fix’.. Their mother…we had been friends since we were 11 years old. Sorry, I like to make long stories longer. Anyway, their mother died at age 35, a week after Debbie turned 13. Her sister, Becky was 11. It was three weeks before Tiffany was born.  Those girls helped me with my new baby because it was summertime. Becky has always been very close to me. She is now grown up and she is my sounding board, but she lives in Ottawa..

I was feeling so lonely and hurt because my daughters weren’t integrating me into their adult lives. They were moving on, etc. That kind of stuff. I kind of vented how I felt with Becky. She said – and there is more to it, “Okay, all right, I want you to answer this question. If I asked Tiffany and Rebecca who they would choose for a mother, would they choose your sister? someone else? or you?” I didn’t hesitate.. I knew they would choose me. I was just lonely. I had no partner, you see. If I had a partner or somebody I could talk to and feel like he cared for me, my state-of-mind would be different. I didn’t have that with Glenn because I cared for him. I do not mean to make it sound like it was one way. He was devoted to me as long as I was devoted to him. You know what I am saying? But when I had children, I focused more on the kids than on him. He was used to 10 years of just him.

Jacobsen: It was probably a blow for him. 

Foster: He couldn’t handle the responsibility of parenthood. So, he had an affair with a woman for two years. The girls were the ones who found out. Anyway, that is another story. I felt like I wasn’t needed in their lives anymore. So, that was hard for me. I think if I had a partner and if I had somebody, it wouldn’t… you know. I think there were some other causes, but they were resolved. I had my students. I retired in 2017. What do I have? I have Thunderbird and I drive around and wave at everybody; then everybody waves at me. That makes me feel good. [Laughing]. 

Jacobsen: [Laughing]

Hans De Ceuster: So, you’re part of Pasture Prime. 

Jacobsen: Yeah, ahhh!

Foster: I should be put out to pasture now. [Laughing] So, that’s what I mean. Does that make sense to you? It was a big part. My kids were devoted to me, and then they were gone. Like Tiffany said, “You were the one who helped us be who we are today.” 

Ceuster: Sometimes, my mother feels that way. She is in Europe. 

Foster: So, you understand.

Ceuster: My mother was part of the European Parliament and started an NGO. 

Jacobsen: She was! God, your whole family. 

Ceuster: She started an NGO to combat human trafficking. My youth was with the children victims of human trafficking in the house the whole time. 

Foster: Is that why you chose the path you’ve chosen for your life?

Ceuster: I first ran away, not physically. I ran from Antwerp and went to Brussels for school.

Jacobsen: Another runaway. 

Ceuster: Antwerp was too scary and dangerous. My mother was being protected by security. All the while, she was fighting mobsters and human trafficking. 

Foster: Mobsters, woah. 

Ceuster: Albanian. 

Foster: Where is your mother now?

Ceuster: In Belgium. 

Jacobsen: So, Albanian mobsters were after your mother.

Ceuster: She is still there. She can come to Vancouver to teach at the university. We have students from Vancouver coming to Belgium for our NGO. 

Jacobsen: Did she ever go to Albania?

Ceuster: Many times, all over. So, now, she is taking care of my father. 

Foster: How old is your mother?

Ceuster: 71

Foster: Oh, she is younger than I am. 

Ceuster: I can understand if you’re always with or helping people. 

Jacobsen: Any more questions? Any final feelings or thoughts based on the conversation today?

Foster: I think I would ask you that question.

Jacobsen: [Pause] I asked first.

Foster: [Laughing] I talk a lot. I tell a lot of stories. I was raised to trust people. Unless they prove untrustworthy, I would trust that the information or the stories I have given you will be treated with integrity. Does that make any sense?

Jacobsen: Accurately represented in the text. They would be veracious. They would have veracity. They would have truth value in presenting tone, context, and word choice. My thoughts: Your personality resembles the one you noted about Berne. “I am okay. You’re okay.” Hence, the concluding statement about raised to be trusting. To me, that seems more like temperament than how you were raised because I think many of our temperaments and proclivities are inborn. It seems. We seem to be an incomplete package. But a snowflake will form if it is frozen water or freezing water. How that snowflake will form? We don’t know.

Similarly, I think our character, temperament, and talents are largely heritable. The form in which it takes will also be dependent on culture. We find this in linguistics, as Noam Chomsky told us or taught us. There is something like generative grammar, where we see these differences in languages, representations of languages, symbols, and symbolic structures. Yet, those differences in symbolic structures have a standard grammar and structure. So, you can draw all of those surface differences rather than differences to an underlying core structure. It is similar to our character. 

What I notice with you, I see, “I am okay. You’re okay.” We all have encountered people who are, “I am not, you’re okay. You’re not okay.” We typically say those people are depressed [Laughing]. Other things that come to mind. 

You use practical examples to convey principles. Those principles are taught as per your self-identified role as a mother. Both of your children are very successful in their chosen passions. One recognized nationally for her food prep is in the restauranteur world. The other is recognized internationally in terms of current Longines rankings as the best Canadian rider, just behind Laura Kraut as the #2 woman rider in the world. It’s very tight, like 25, 29. Last year, in July, she was number one. Erynn Ballard, the first half of the year, was number one. The reason for Canada creating such great women riders is from Mac Cone; in my interview with him, he put it down to a focus on equitation and hunters. That’s probably a reasonable thing to think. Your parenting is devoting your entire life to your kids. So then, it has been a thought to me. Less as a journalistic point, if you look at the top riders, typically, they will be European, Western European men. 

Foster: Yes.

Jacobsen: I think if there was an effort to have more gender balance for show jumping in that way, maybe that area of the world – The western European region – could consider Mac Cone’s statement to me. If the focus is on equitation and hunters to have so many great women in the industry in Canada, maybe, if they had more focus on equitation and hunters in Europe, you could get a little more talent development and interest from girls for a little bit of a better balance.

Foster: It is quite puzzling when you look at the younger kids who come to the show, mostly female. I don’t know if that is what it is like in Europe. But it is primarily females who are coming.

Jacobsen: Everywhere has said this. 

Foster: Yet, when you get to the professional level, Tiffany was the leading lady rider in the world but was number 33 in the standings.

License

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

Copyright

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

Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/15

Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12)

Scott Douglas Jacobsen: When it comes to the poetry and written work by you, I’ve always encountered a great deal of Daoist influence on you, or maybe the other way around. Regardless, let’s start with defining, potentially the undefinable, but we can flail! How do you characterize the Dao?

May-Tzu: I have written an exhaustive disquisition on the Tao below following the number 1 and preceding 2.

1.

2.

I cannot fully appreciate the Tao of Lao-Tzu and Juang-Tzu , because I do not read  or speak Chinese. — — Perhaps if one could synthesize Werner Heisenberg’s uncertainty principle with Alfred Korzybski’s formulation that “the map is not the territory” …

I used to go to lectures by the “macrobiotic” Taoist teacher Michio Kushi in Boston, when I was in my thirties. (He once referred to me as “great thinker,” I think because I sat in the back of the room, which was “yin,” and have a large head.) Mr. Kushi said that he would teach everyone how to live to be 120 years old. He also said that “cancer is our friend.” He died at age eighty-eight of cancer. His philosophical predecessor, George Oshawa, unintentionally caused the death of his infant child by feeding it highly excessive quantities of salt, NaCl. The subtleties of the Tao could not fail to impress me. 

“The Twelve Theorems of the Unique Principle

  1. Yin-Yang are two poles which enter into play when the infinite expansion mani- fests itself at the point of bifurcation.
  2. Yin-Yang are produced continually by the transcendental expansion.
  3. Yin is centrifugal. Yang is centripetal. Yin and Yang produce energy.
  4. Yin attracts Yang. Yang attracts Yin.
  5. Yin and Yang combined in variable pro- portion produce all phenomena.
  6. All phenomena are ephemeral, being of infinitely complex constitutions and con- stantly changing Yin and Yang compo- nents. Everything is without rest.
  7. Nothing is totally Yin or totally Yang, even in the most apparently simple phe- nomenon. Everything contains a polarity at every stage of its composition.
  8. Nothing is neutral. Yin or Yang is in excess in every case.
  9. The force of attraction is proportional to the difference of the Yin and Yang components.
  10. Yin repels Yin and Yang repels Yang. The repulsion is inversely proportional to the difference of the Yin and Yang forces.
  11. With time and space, Yin produces Yang, and Yang produces Yin.
  12. Every physical body is Yang at its center and Yin toward surface.

The Seven Laws of the Order of the Universe

  1. What has a beginning has an end.
  2. What has a front has a back.
  3. There is nothing identical.
  4. The bigger the front, the bigger the back.
  5. Every antagonism is complemen- tary.
  6. Yin and Yang are the classifica- tions of all polarization. They are antagonistic and complementary.
  7. Yin and Yang are the two arms of One (Infinite).”

The 12 theorems of the unique principle and 7 laws of the order of the universe are from the 1962 French edition of “The Atomic Era and the Philosophy of the Far East” as translated by Michael and Maria Chen.    https://ohsawamacrobiotics.com/wp-content/uploads/2022/04/macrobiotic-principles-2013.pdf

Jacobsen: How do Daoism and neo-Daoism define the Dao? 

May-Tzu: “The term “Neo-Daoism” (or “Neo-Taoism”) seeks to capture the focal development in early medieval Chinese philosophy, roughly from the third to the sixth century C.E.”

— The Stanford Encyclopedia of Philosophy.

Jacobsen: I’ve read Dao can be read as a noun or as a verb. How does this work?

May-Tzu: Don’t recall. 

The Tao that can’t be Taoed isn’t the Tao.

License

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

Copyright

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

The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/15

The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5)

Scott Douglas Jacobsen: Art and rituals in the Tsimshian tradition have been described before. What are some general things to get us started on how art and ritual are integrated into that tradition?

Corey Moraes: There was never a term for art in our language, so it is symbolism with our level of communication. Many pieces only saw the light of day and were hidden away once there was a need to perform them. 

On the other end of the spectrum, until they were immediately put back into storage away from prying eyes, you have totem poles, which are everybody’s declarations viewable to everyone. My totem pole teacher, David A. Boxley, referred to them as billboards.

It was a declaration from anything like the village’s history to a chief’s lineage to a family history. One of the mistakes made very early on by the missionaries when they saw the totem poles with the outstretched wings was, “These resembled crosses and, therefore, were idols to be worshipped,” which was not the case.

Back to the masks and pieces that we used, these were all meant to convey stories or legends within the potlatch forum. All of them had stories. One of them, which I have used before, is Nax’Nox. These were celestial beings. They were not so much portraying stories as much as bringing a certain mood to the potlatch. 

I am going to go outside of Tsimshian mythology for a moment and talk about the Kwakwa̱ka̱ʼwakw people, who were formally misrepresented by the term “[missed term]. “They are in the melting pot of the Northwest Coast. They absorbed tribal traditions from everything around them.

So, many of their pieces go to the nth degree regarding the creative process. They use a lot more colours than Northern tribes did. They got into white, green, brown, and orange. Their graphic coverage of the piece followed the sculptural form, enhancing it. 

Meanwhile, Tsimshian graphics on masks bore no resemblance to the sculptural form. They were a communication apart from the sculpture itself. So, you might use the modern term: “Abstract.” Then you had the pieces. 

You are referring to ceremonial pieces right now. Boxes were used in the performances but were covered with ambiguous figures because boxes and chests could be traded up and down the coast. 

Because we came from clans, everybody, if you were a Bear Clan, Eagle Clan, Wolf Clan, or Killer Whale Clan, you would put those on your regalia, for example, because those were traded up and down the coast and did not adhere to one creature. They were very ambiguous. 

Our particular people, the Tsimshian, had secret societies. These were carving groups that kept their skills from others. It was a group that you had to be initiated into. A lot of sophisticated puppetry and articulated pieces came from secret societies. 

One of the ones historically remembered is called the Dog Eaters Society, which sounds gross. 

Jacobsen: [Laughing].

Moraes: If I go back to the Kwakwa̱ka̱ʼwakw for a moment, they had these large-scale, totem-sized masks that they would suspend from the rafters over the bonfire in the center of the dance floor. From these large masks, they would drip the inside out through the mouth of eulachon grease.

These objects were called vomiters. Vomiting is the act of dripping eulachon grease onto a bonfire, which in modern times would be considered wasteful. Because eulachon grease is supposed to be a high commodity, it is only produced in a small area of Northwest Coast America.

It was seen as a sign of wealth to destroy something of value. They would continue this with Chilcotin blankets, which would take a year or more to make and would always be commissioned by chiefs. A chief would display his wealth visually, saying, “This means nothing to me.” 

They would cut up strips of rope and hand them as gifts to high-ranking individuals of the neighbouring tribes. When the high-ranking individuals would bring this back to the village, they would have this fashioned into things like leggings and headbands. 

You see much fragmenting of the total piece in a regalia. That came directly from a decoration by the hosting village, saying, “This is how wealthy we are. We can destroy a high-cost item and give away the pieces.”

Jacobsen: Earlier in some of the responses, you mentioned how, at certain times, ceremonial objects were brought forward for a special occasion and put away, locked away, never to be seen until the next important event. What was the significance of doing that act to endow the ceremonial object with that much more symbolic meaning?

Moraes: I think you just explained it.

Jacobsen: [Laughing] Oh.

Moraes: Putting it away imbued more value in the object because everyday people could see this. The only way you could witness this was to be invited. The Coast Salish, you might have seen these masks that look like rods coming out of the eye board area. 

Once again, these are like celestial or ceremonial beings, not to be photographed or recorded in any way, shape, or form. However, anthropologists have historically used them. I have attended one ceremony.

When they come out, an interesting side note is that the dancers wear masks they cannot see. Each dancer has an attendant leading them around unquestioningly during this performance. My experience of seeing these masks with my own eyes and knowing no one else sees them – unless they are invited – imbues them with a higher level of importance. 

It is almost like you are witnessing, consciously aware, of something that does not happen often, and many people do not only have the chance if they are invited. 

Jacobsen: What about colour coding during ceremonies? Were the same colours, as far as the anthropological record goes, consistent ceremony after ceremony or an adaptation over time? Even for different ceremonies, were there different colours used there as well?

Moraes: Are you referring to regalia or performance-scape?

Jacobsen: Performance regalia and the ceremonial objects as well, too.

Moraes: That always had to do with what was available then. Many times, things were monotone. The pigments we derived from things we knew about. When the Settlers came, they brought pigment powders from things like Asia. Those started to become part of our colour palette. 

So, when you start seeing colours other than black and red, and, maybe, a yellow-ish, showing timelines, it is post-Contact; if I could loop back around to the objects that do not get seen often before they renovated the Museum of Anthropology at UBC, you could go through the collections and see things through the glass display cases.

I am sure you have done that yourself. In certain areas, you would see a box with a sign above it: ‘It is a sacred ceremonial object that cannot be viewed or put on display.’ When I see one of those, that is what I want to do [Laughing]. I want to see it. It elevates its value. It puts an exclusivity on it.

We came from a very superstitious people. For God’s sake, we had medicine men, what we called “shamans.” The shamans’ paraphernalia was only to be seen if it was used. We had the big houses, Tsimshian in particular. 

They were known for embellishing our house fronts with graphic imagery. Inside the house, we were not allowed to see masks inside walls like collectors. Unlike totem poles, these were items with a voice and a spirit that diminished if left out in the open all the time. 

Jacobsen: Now, when we discuss, we are the symbolic representation of things considered sacred in the tradition, things considered necessary, and those with a higher importance. In the culture, you do not put a dollar or barter value on them. 

We discussed this when we first met. What were some of the animal or animal-spirit representations that would further indicate, “This is what the ceremony is about and for”?

Moraes: That is a good question. There is a book that came out through Italy. This essential publication, Tangible Visions, focused solely on shamanic amulets, battles, regalia, and many Bear Clan crowns, which the shamans always wore. 

Shamans derived their power from their hair, which was never to be combed or cut. Shamans would seek vision quests, where they would go far outside of the village and starve themselves.

Sometimes, they would take hallucinogenic items with them and achieve visions. They would come back. One of my favourite creatures to create in any form is the octopus. It was established that the strongest shamans had at least eight spirit guides. 

The octopus has eight legs. So, they viewed that as a pinnacle. Cormorant rattles, for example, were solely used by shamans. Whenever you see a Raven rattle, that is always allocated to a chief, but globe rattles cormorant rattles, and amulets.

The shaman solely used these things. Specifically, the Tsimshian was the sole catcher, a double-headed amulet worn around the neck. It was hollow and had a face on each side with an open mouth. It was supposed to capture the sick part of a patient’s soul. 

The shaman would coerce the evil out of their patient through a series of rituals in which they would use their rattles, their amulets, and small figurines. They would coerce out the negative energy and capture it.

Jacobsen: Were other threads or weaves in the cultures and practices that kept the individual events and objects consistent but were also part of the Tsimshian’s seasonal life? So, you have a case in which people look forward to events. However, they are merely landmarks to more significant aspects of tradition, lifestyle, etc. 

Moraes: You are asking about the ceremony. Is it about the people who created it or who view it?

Jacobsen: The people in the culture at large. 

Moraes: For example, the carvers were all carving in the off-season. During the on-season, they were hunting, and they were hunters and fishermen. We were a static community. We did not move with the herd like the people did not. 

When the fishing and hunting season was over, we had much time to create and hold ceremonies during the fall and winter months. Does that answer your question?

Jacobsen: I can make this more concrete by an analogy. So, in North American culture, 2/3rds of the culture identify as Christian in Canada. In that population, they have Christmas. They have Easter.

These are symbolic representations, at minimum, of Christ’s death, burial, and resurrection in their culture, but they take these as landmarks for the overarching narrative of their lives year after year. 

Similarly, with ceremonies in the Tsimshian (culture), did these perform a similar function?

Moraes: Yes, they would celebrate the abundance of harvest, the return of salmon, and the cycle of life. We are the people of salmon, so there is much reverence for that food source. 

That kind of answers it. We were subsistence doesn’t. When it came to where we resided, Bill Reid said this once: We would walk out of our front door. There was a veritable abundance of everything that you needed to survive. 

You could forage for shell life on the low tide, like clams and oysters. Right? You could capture an octopus. You could go out where the salmon gathered on the river streams and capture salmon and herring. You could harvest herring eggs by laying out spruce or pine branches for them to lay their eggs on – kelp in other areas. 

When they did do that, it was a delicacy of ours. For example, the first one of the eulachon is highly revered amongst our people. The ceremony acknowledges all those abundances. A good portion of the performance acknowledged our connection to and survival and, at times, our survival through the natural resources surrounding our people.

Jacobsen: When colonization came, by which I mean European Christian Settlers enforced themselves onto the population, how did the early imposition of Christian culture – and we talked about this a bit – change the structure of those ceremonies or, at least, the representation of the ceremonial object? 

Before, there was complete colonization, somewhere between pre-contact and the ravages of colonization. 

Moraes: You will understand. They abolished the potlatch system.

Jacobsen: That was the first to go?

Moraes: They believed the potlatch system was essential to our people’s social structure. At first, people were mistaken in thinking totems were idols to be worshiped, but they went further. I am sure one of the first things they tried to abolish was shaman rituals because those are considered pagan and primitive. 

They do not belong to any religious contact. Beyond that, they saw that the potlatch system was our notary public. They did not know that. They did not do a bunch of rituals. They wanted to get rid of that. It was outlawed. We were jailed if found to be practicing it. 

The Kwakwa̱ka̱ʼwakw never lost their historic performances, like the [title]. They shifted their potlatch system to around Christmas so that if any official showed up or they were celebrating Christmas and exchanging gifts. 

However, the Settler image never permeated the potlatch system. There were a few tourist pieces made; this mainly happened with the Haida because the Haida were responsible primarily or were at the forefront of several Kwakwa̱ka̱ʼwakw individuals in maintaining the craft by creating pieces that the sailors would trade for these items made of Argillite. 

They were made from wood, like miniature totems, for example. They broke free from the traditional imagery they used up until that point. For example, they would start to make a pipe with a European sailor’s figure on it. Right?

Charles Edenshaw is one of the guys who are remembered historically for continuing the craft through tourism and trading pieces. In the Kwakwa̱ka̱ʼwakw, there were Willie Seaweed and Mungo Martin, two of the big names among their people who continued their craft by adapting it to the interests of the traveling sailors who came through.

To a lesser degree, amongst the Tsimshians, at least one individual created his pieces, which, in my estimation, were nowhere near the pieces of Haida, Charles Edenshaw, Kwakwa̱ka̱ʼwakw, Willie Seaweed, and Mungo Martin.

They were created to a lesser degree. Many of the killer renderings that he made on paper documented the post-contact interactions with non-Natives as they came by. 

Jacobsen: Are there any of the big names that come to mind? 

Moraes: There was only one name. I cannot remember it right now. I do not need help to leave through one of my books. I only have a paddle of his. It is about 12 inches long. What’s most powerful is the What it; it looks like he did this on watercolour. I wonder if they had markers done then.

It was not traditional pigments, however. The people on the back who had been signing it. These old names, they would date them. The dates on this paddle went back to at least the ’30s, so it was early in the 20th century.

License

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

Copyright

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

The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work an

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/15

The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4)

Scott Douglas Jacobsen: Start with what you know. Before starting here, I worked in four restaurants. I took any position I could get, even Event Coordinator, for a little while. They even made a card. Everyone gets thrown in the dishpit to start, to know what that is like because everyone thinks it is the worst job – because it is.

Lynne Denison Foster: Another opportunity! Thunderbird asked Rebecca to come into the horse world and take over the restaurant that was there.  When she took it on, she had an advantage that others who had been in it before her didn’t have. She was a groom. So, she knows what the grooms need when it comes to food service and she had her previous horse show food service experience.The timing was everything. She has been there 11 years and people rave about her food.

Jacobsen: Do what you can reach out to because you will be surprised by the cross-linkages; I can give you an example if you want – it takes about a minute. I have been doing interviews for about a decade with Mensa and various other high-IQ groups. There is one that is called the Mega Society. It was a one-in-a-million society when they had the world’s highest IQ category in Guinness; that was the society they used as the metric. Smart person and a comedy writer for Jimmy Kimmel for about 12 years; there were other members like Marilyn Vos Savant and Keith Raniere. This guy (Raniere) is one of the worst scandals I have seen in the high-IQ world. He formed a multilevel marketing scheme in the 90s. Then he formed a cult. The cult branded like cattle, women. These women would sleep with him. He was involved in trafficking. It was an organization called NXVIM. His name was Vanguard within it. Two ladies who got involved with him were part of a family fortune. He swindled them out of $150,000,000 (USD). If you check their bios, it says, ‘Brief equestrian career.’ I asked my friend about it. I check it up. Those names were Clare and Sara Bronfman. When I talked to one of my bosses, they knew about it. They were in that world. One has been safe-sported, at least. I will be writing on the SafeSport cases. One, at least, is in jail. It is weird to me that this one area was related. With cross-pollination, you should pursue your passions. Explore your talents; they can be dramatic or benign, like being a groom and dishwasher and knowing the timings in the different industries. 

Jacobsen: Because of that, there is a lot of corruption in this world. There is a lot of exploitation and things like that. Getting back to the role of the mom, where do you belong? 

Foster: I am not an important person, but I am part of the infrastructure because I went in and worked for Dianne. Dianne had some strong principles. Her daughters and son will tell you that as well. She ran the ship. She had expectations. One of the things she told me. “You are Hospitality. But when you are at the Show Park, you look after it. Whatever you can do, do it. If a toilet is plugged, unplug it. If there’s litter on the ground, pick it up and throw it away. It is important that that is part of your role as well. Make sure it is clean and safe.”

 It is based on her personality of hospitality and a family-oriented environment. Making sure if there was anything I could do to make anyone else feel welcome and safe, I would do it. My career was in a safety and service-oriented (another word for hospitality) industry, which brings me to my current job at Thunderbird. You read the article. It was about rewards and recognition. 

I am now responsible for coordinating Ribbons and Awards, and I volunteered to be the employee advocate. One of my jobs that I felt was necessary, was to provide support to the crew, (which I haven’t done very well this year because I have been super busy), and introduce myself to each one of the employees.

I used to do orientations. We’ve let it slip by the wayside because other things, like COVID  have distracted us. We would do orientation sessions at the beginning of the year. Just because you pick up poop or  serve coffee or serve food, it doesn’t mean you shouldn’t be part of the team. I initiated the Tbird Spirit Recognition program. But again, I have to depend on management to see it through because I am a seasonal employee and don’t have the ability to provide special awards and stuff like that. I had it all laid out for them. It has fallen to the wayside because they thought other commitments were more important than that. 

I also created the Legacy Club. 

Because I did hospitality and fed everybody when this Show Park started up , I knew all of the old regime; the people who were judges and stewards and the coaches 23 years (or so) ago. Eventually, they retired. More people now come to the shows and there are more employees. They don’t know these veterans of the equestrian sport. I know them because I fed them. They were retired people working as officials. I saw Dave Esworthy, an elderly gentleman who was well-respected and known in the industry, wandering around Show Park maybe 12 years ago, looking for someone who knew him so that he could go and watch the Grand Prix.

Jacobsen: No one knew who he was. 

Foster: No one working in Hospitality knew who he was. Dianne, by this time, was ill. She had early dementia, and Jane had recently taken over. At the time, Jane didn’t know him because, originally, Jane wasn’t in the equestrian sport world. She was in the skiing world when she was younger [Ed. Olympics, Jane Tidball]. I greeted Dave with pleasure and asked, “Are you going to the Grand Prix field?” I took him to the TimberFrame, introduced him to the hostess and invited him to take a seat. 

I thought it was so sad that this man was such a longtime integral and influential contributor to the sport and on that day, he was a nobody until I recognized him.  So I approached Jane and Chris and said, “I think we should have…” You will get a kick out of this. I wanted to do something to give recognition to the people who initially supported the equestrian industry years ago because, in Canada, equestrian sport is not a high-visibility, popular sport. Right? Here was Dave; he put his heart and soul into it since he was young. He was a trainer, rider, and coach. He was a judge. That was how I knew him because I fed him as a judge. I introduced him to Chris and Jane. I said, “We should be honouring these people and offering them some kind of membership in a club.”They wholeheartedly agreed. Because everyone knows “Captain Canada,” Ian Millar, we wanted to think of a good name for these folks. You’re going to get a kick out of this.  I suggested “The Pasture Prime Club”, but Jane didn’t like it, so we settled for The Legacy Club.

Jacobsen: [Laughing] That’s very good.

Hans De Ceuster (Belgian military, Chief of Humanist Chaplains and 2-Star General, who was visiting me and joined us): [Laughing] You’re past your prime. 

Foster: Isn’t that good? When a horse has done its best and is finished doing its job it’s put out to pasture. And prime is a word used to describe the best possible quality or excellence!

Ceuster: [Laughing].

Jacobsen: The girls at the barn would know. That would be something I would say. 

Foster: The farm Tiffany operates out of in Belgium is now the retirement farm. Those barns are in a pasture. 

Ceuster: Antwerp?

Foster: Just outside of Antwerp.

Ceuster: Vrasene.

Foster: Yes! That’s it! 

Ceuster: Yes, I found it on the website.

Foster: Thank you for doing that. That barn is still there. It is now also a breeding farm. Artisan Farms still owns it. The owner of Artisan Farms keeps his favorite horses there and Tiffany’s Olympic horses are retired there.  They spend their time in the pasture. They were prime.

Jacobsen: These horses must be incredible.

Foster:  Yes! So, we called it the Legacy Club instead. It’s kind of boring, but it does offer membership to someone who has contributed to the industry, is over the age of 70, is not actively working anymore, and has retired basically from whatever their contribution was, but their heart is still there. What they get is free access to the VIP area and the TimberFrame; they can go anywhere in Thunderbird and enjoy being a special person there. There are about five of them that come to the shows these days and have been welcomed into the Club.. Dave passed away as did Alfie Fletcher.  To me, that’s a part of honouring the infrastructure there.

Jacobsen: You have to do this.  

Foster: You cannot put on a show without having those people. 

Jacobsen: The best form of memory right now is institutional memory. Word of mouth degrades fast. Print, few people read. So, having a place for these people, they can tell their stories.

Foster: It is to show that we respect and honour them and have gratitude for them, for they have made the industry what it is now.  

Jacobsen: As a teenager, I was kicked out of the house for several months. I was a troublesome kid. I got back! I got back. 

Foster: I can tell you. I am surprised you didn’t end up at my house because I took in a lot of kids whose parents kicked them out. After all, they weren’t happy with them. 

Jacobsen: One of your kids, you told me, threatened to run away.

Foster: Tiffany only tried twice, but there were other kids. One was hooked on speed. The other was promiscuous. Her stepfather said, “Get the hell out.” She was 16! Tiffany said, “She has nowhere to go. Can she come and stay with us?” Long story short, it was eight years that I lived just outside of Walnut Grove by the Redwoods Golf Course; the house was brand new in 1999 when my girls and I moved in. When I sold the place and went back to North Vancouver, I thought, “This place has had a lot of people (besides my two daughters and me) live in it.” I decided I would figure out how many, using the time frame of anyone who had lived with us for more than three months: 13 people…not all at once, but over the eight years.

 I had a homeless guy staying in the basement once. But the girls that worked for Brent and Laura and lived in my house, they felt uncomfortable. Brent was the one who found him. I don’t know where he found this guy. He was trying to help him out, and asked me if he could stay in the basement. I was okay with him. The girls weren’t. I had to ask him to leave.  Jesse, Sarah, and Sid were living there when I sold . Jesse and Sarah had been there for three years. They were disappointed when I said I was selling and moving back to North Vancouver. Jesse is the one who is now married to Chris Pack, who also lived in my house for about 2 years. 

Jacobsen: It is a very tightknit community, like Fort Langley. Once they are there, they’re there. 

Foster: I’m surprised you didn’t come to live at my house! [Laughing] How old are you? 

Jacobsen: 34. 

Foster: Yes, so you could have been one of those kids. 

License

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

Copyright

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

Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/15

Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6)

Scott Douglas Jacobsen: Today, we’re back with a Mr. Bob Williams, retired super smart guy! Former nuclear physicist and participant in interviews on IQ and intelligence in In-Sight Publishing and republished in Noesis: The Journal of the Mega Society. Most of my best friends as a 13-year-old into the present have been near-retired or retired people, I grew in an artsy, intellectual town called “the village” also known as Fort Langley. It is different now. The Evangelical Christians from Trinity Western University have, more or less, made the place wealthier, tiny bit snooty, and much more glossy. Yet, they call the place, still, “the village.” Too each their own, Fort Langley, when I grew up, was a retirement place, a quietude. So, retired people are the best people in my opinion! Do you find yourself having more time to pursue interests in retirement?

Bob Williams: I retired when I was young, in 1996, and regard that move to be one of the best of my life. Since I have a lot of interests, having more time has enabled me to spend more of it with these interests and to both enjoy them and to improve my expertise in them. My interest in human intelligence began in the early 90s, when I was working in Washington, DC (Department of Energy – Senior Technical Advisor). Having a scientific library there (this was when we still used MicroFiche for research) gave me access to some papers that I would have otherwise found difficult to obtain. When I retired, I had more time to study this new passion, which was aided by increasing electronic access to resources and ultimately to the newly available internet. I joined the International Society for Intelligence Research (ISIR) in 2003 and started attending its conferences in 2004. This opened a new world of access… directly to the people who were writing the papers and books I had been reading.

Jacobsen: The American Psychological Association in “Intelligence” defines intelligence, in an adaptation from the Encyclopedia of Psychology, as follows:

Intelligence refers to intellectual functioning.

Intelligence quotients, or IQ tests, compare your performance with other people your age who take the same test. These tests don’t measure all kinds of intelligence, however. For example, such tests can’t identify differences in social intelligence, the expertise people bring to their interactions with others.

There are also generational differences in the population as a whole. Better nutrition, more education, and other factors have resulted in IQ improvements for each generation.

Given their use of the Encyclopedia of Psychology, I will use this as a resource, too. Jensen is deceased; Flynn is dead. Many larger names in intelligence research’s history are passed. I do not know if significant changes or developments have occurred within the field of research of general intelligence. However, the institutions devoted to psychology have been changing norms and mores, which, in turn, adapts the empirical frameworks’ orientation: what is emphasized more, what is emphasized less. Does this definition seem adequate for a beginning definition of intelligence?

Williams: Before I get to your question near the end, I think it is worth arguing a bit with the APA definition of intelligence. It is not totally off, but I don’t think it is as good as these:

The best definition:
intelligence = psychometric g

The most cited:

Intelligence is a very general mental capability that, among other things, involves the ability to reason, plan, solve problems, think abstractly, comprehend complex ideas, learn quickly and learn from experience. It is not merely book learning, a narrow academic skill, or test-taking smarts. Rather, it reflects a broader and deeper capability for comprehending our surroundings–“catching on,” “making sense” of things, or “figuring out” what to do. 

source: Linda Gottfredson – Mainstream Science on Intelligence; The Wall Street Journal; December 13, 1994 — signed by 52 intelligence scholars.

My favorite is Carl Bereiter’s clever definition:
“Intelligence is what you use when you don’t know what to do.”

The problem with the APA definition is that it tries to downplay the importance of intelligence and then adds the misleading two sentences at the end. This has been a trend of woke people before the word identified socialism and extreme anti-science rhetoric. Nutrition has not been a factor in developed nations for a long time. The brain needs iron, iodine, and folate to develop properly. These are present in the diets of all developed nations and all but the most backward others. Education does not change real intelligence, it simply provides us with the tools we need to do various cognitive tasks. Intelligence is determined by the DNA we inherit and may be reduced by encounters with the environment (disease, toxins, and head trauma).

Throughout any discussions of intelligence, we must understand that intelligence is about biology and that it is fairly equated to psychometric g. Researchers refer to this as a Jensen Effect, meaning that if something is not observed as a change in g, it is not a Jensen Effect and is not about the essence of intelligence. We will get to a lot of this in relation to the Flynn Effect.

The assumption relating to IQ improvements for each generation is at odds with a substantial amount of data showing that real intelligence has been declining for a long time in virtually all developed nations. The dysgenic effect on intelligence has been extensively reported in scholarly papers and books. Here are three examples of books reporting it: 

Herrnstein, R. J., & Murray, C. (1994). The Bell Curve: Intelligence and Class Structure in American Life. New York: Free Press.

At Our Wits’ End: Why We’re Becoming Less Intelligent and What It Means for the Future, by E. A. Dutton & M. A. Woodley of Menie. Exeter, UK: Imprint Academic.

Lynn, R. (2011). Dysgenics: Genetic deterioration in modern populations (revised ed.). London: Ulster Institute for Social Research.

The APA definition also wants us to buy into the Multiple Intelligences nonsense that was successfully pushed on laymen and has stuck like molasses. We only need to consider g (or, to a lesser extent, the residuals of broad abilities, after g is factored out) when we are discussing intelligence. Psychometric g accounts for essentially all of the predictive validity of IQ tests and it is only because those tests can be used as proxies for g that they have any real utility.

It is misleading to imply intelligence enhancing environmental factors that simply do not exist. Researchers have not yet found a single thing in the environment that increases intelligence. For at least the past 5 years, we have had some open discussions (ISIR conferences) of the importance of finding a way to increase intelligence. Despite our world class neurologists, geneticists, and psychologists, none claim any means of increasing g, but all agree that it is a desirable goal. Now that we finally know what defines intelligence, the prospects of doing it via genetics seems unlikely until amazing new technologies appear.

The actual question, which I have somewhat evaded, is about changing norms, mores, and the APA definition. My view on the definition is hopefully clear. Norms and mores have become more antagonistic towards researchers, who have had the courage to deal with the relatively short list of deadly topics: differences in intelligence between breeding groups and the sexes, and to a lesser extent the heritability of intelligence. I know researchers who are totally afraid of being connected with any aspect of these three topics. They have seen careers ruined, people losing their jobs, physical threats, physical attacks, vandalism, denied promotions, and speakers being invited to universities only to be shouted down, followed by police escorts to protect them from mobs. Yes, it is serious and nasty.

One of the consequences of the woke culture is that schools for bright students have been abolished or crippled to such an extent that they have been reduced to ordinary schools with names that suggest otherwise. Thomas Jefferson High School for Science and Technology has been repeatedly named by U.S. News and World Report as the number 1 high school in the United States. It used testing as a major part of its selection process. The school board eventually reached a woke majority and proceeded to disallow testing for admission. The stated reason was that the board noticed that 68 – 70% of the students were Asian and most of the rest were Whites. So now, students are admitted on the basis of skin color, instead of intelligence. New York effectively has done the same thing, not to one extraordinary school, but to all gifted programs. For more information than you would ever want to read, see this search result:

https://www.bing.com/search?q=new+york+eliminates+gifted+education

This same process is apparently being repeated in other woke states. Bright students have become an embarrassment to school boards. At TJHSST (see above), National Merit finalists were not notified of their success until it was past time for them to apply for related scholarships and to their accomplishment on college applications. The school administration said that they did not want those who were not selected to have their feelings hurt. Then it was found that 14 high schools in Fairfax County did exactly the same thing and that this had been ongoing for ten years! The real reason behind the withholding of the notifications was that most (or all) of the finalists were Asian or White. That is where our norms and mores have gone.

Jacobsen: Implicitly, this definition refers to the Flynn Effect, not coined by James Flynn, but Richard Herrnstein and Charles Murray in their 1994 book The Bell Curve: Intelligence and Class Structure in American Life. How did this mistaken identity of the title, the Flynn Effect, get the attribution?

Williams: I will paste in the introduction to my paper on this subject:

The secular rise in IQ scores appeared unexpectedly and has defied explanation. Smith (1942) recorded a gain (in Honolulu) over a 14 year span. Later, Tuddenham (1948) found an increased intelligence when he compared inductee scores for the U.S. Army from World War I and World War II and proposed that the gains might be due to increased familiarity with tests; public health and nutrition; and education [the gains from 1932 to 1943 were 4.4 points per decade.]. He cited a high correlation (about .75) between years of education and the Army Alpha and Wells Alpha tests that he was studying.

The secular gain remained relatively dormant until it was rediscovered by Lynn (1982) while working on a comparison of Japanese and U.S. data. It was then rediscovered again, using American data, by Flynn (1984a,b). The raw score gains did not have a name until Herrnstein & Murray (1994) coined the term Flynn effect in their book The Bell Curve (p. 307). Some researchers choose to refer to the secular gain as the Lynn–Flynn effect, or use an uppercase FL (FLynn effect) for the obvious reason that they feel Lynn has been somewhat slighted by not including his name.

Source: Williams, R. L. (2013). Overview of the Flynn effect. Intelligence, 41, 753-764.

Jacobsen: Flynn, in my interviews with him, firmly believed Murray was not a racist. He was the liberal counter party in this general intelligence and IQ debate. He described the entrance into the debate and the academic as one motivated by liberal leanings. Murray is conservative. Whether consciously or not, with this as a political affiliation, this would affect research questions for Murray, eventually, and the orientation within the research chosen. In this case, the research on IQ. Thus, the split between the liberal orientations and conservative frames on then IQ debates generically tends towards environmentalist versus hereditarian. Although, as Noam Chomsky has noted, it’s trivial to say heredity plays a role in traits. It’s like claiming something was the result of evolution in biological systems, including spandrels, because everything in biology is a result of evolution writ large: All forms of selection. Therefore, if someone claims a trait isn’t hereditary to a minimum degree – a non-zero level, then they’re not part of the serious discussion on attempts to pin down a) a definition of human intelligence and b) measurements for this definition in order to create a functional and repeatedly measurable psychological construct. As the counter party to Murray, it seems natural to assume an ad hominem, especially given the current intellectual climate. Yet, he does not do this. He knows Murray very well as another researcher looking to conclude the opposite of Murray. Furthermore, and to reiterate the point, near the end of his life, he did not see Murray as a racist. What do you make of this claim against Murray? 

Williams: I have had the good fortune of knowing both (Flynn and Murray) and to chat with them, sometimes for long times, at the conferences we attended. I have distinct impressions of both and will share my thoughts. I first met Flynn in 2007 in Madrid. I found him to be warm and pleasant to talk to, while behaving differently when he was in front of our group. He had a booming voice and used it to silence people by literally drowning them out. He had a lot of exchanges with Jensen over many years, with both parties remaining respectful of the other. In these exchanges, it is my belief that Jensen was consistently right and Flynn was not. Flynn was totally honest about how his political beliefs came into play, both in relation to his employment woes and in his beliefs about intelligence. Jensen, as a true opposite, looked at data and nothing else. He reported what he found in data and allowed no other factors to distort what was measured and (usually) replicated.

Flynn was respected by lots of big name researchers. I felt that this was not justified and once wrote something to that effect in response to a comment on Roberto Colom’s blog. I was surprised when Roberto asked me if I would write an explanation of my comment for publication on his blog; I did. Those who read Spanish can find my reply here:

For those who would like to see the original reply (in English), use this link:

https://www.dropbox.com/s/6negb8rno2lvl9b/Flynn%27s%20explanations%20and%20omissions%20%28Bob%20Williams%29.pdf?dl=0

In my reply, I discussed some of my thoughts on how Flynn approached various topics. He avoided the use of unambiguous terminology, avoided topics that would not support his positions, and even tried to support his ideas by inventing scenarios (magic multipliers, as reported with Dickens) that are not derived from data and which are at odds with the findings of researchers over the past 50 years.

Below are some comments from Linda Gottfredson that are parallel to my impressions.

Flynn’s Fallacies

With characteristic understatement, Flynn says that everything became clear to him when he awoke from “the spell of g” (pp. 41-42). The reader, feeling afloat in a rolling sea of images and warm words, might ask whether he succeeds only by loosing himself from the bonds of evidence and logic. More troubling, his core argument rests on logical fallacies that profoundly misinterpret the evidence. I describe three below. To be fair, they are among the common fallacies bedeviling debates over intelligence testing, and most reflect a failure to appreciate the inherent limitations of psychological tests, including tests of intelligence.

Source: Shattering Logic to Explain the Flynn Effect; Linda S. Gottfredson • November 8, 2007 • Cato Unbound.

Murray is more like Jensen, in that he makes his arguments based on data, not politics. Like Flynn, I found Charles to be friendly and very bright. In any technical argument that one might imagine between them, I would expect the sound, accurate, and realistic argument to come from Murray.

Things have changed drastically over the past decade. We used to get updates from Robert Plomin about every 2 years (at ISIR conferences), concerning the search of genes relating to IQ. I recall that he once told us that the SNP chips that they were using could not possibly fail to detect a gene with as much as a 1% effect size–yet there was nothing. Fortunately, genome wide association studies arrived and the missing links appeared. Researchers found that intelligence is defined by tens of thousands of single nucleotide polymorphisms, not by individual genes. When I asked James Lee (one of the pioneers in this work) how many SNPs were geneticists estimating as defining intelligence, he told me the range was from 10,000 to 40,000. When the genomic data set reached over 1.1 million genomes, researchers found 1,271 SNPs that were associated with high intelligence. The average effect size of these SNPs is 0.01%. Together they can account for 10% of the variance in intelligence

Effects as tiny as these can only be seen when GWA studies reach sample sizes of tens of thousands of cases for disorders such as schizophrenia, or hundreds of thousands of unselected individuals for dimensions like educational outcomes. As GWA studies reached these daunting demands for statistical power, they struck gold. But what GWA studies found was gold dust, not nuggets. Each speck of gold was not worth much, but scooping up handfuls of gold dust made it possible to predict genetic propensities of individuals.

Robert Plomin – Blueprint: How DNA Makes Us Who We Are, Penguin Books Ltd., 2018, ISBN 9780241282076.

Since individual DNA is set at the moment of conception, estimates of IQ can be made before birth [Using DNA to predict intelligence; Sophie von Stumm, Robert Plomin; Intelligence 86 (2021) 101530], during life, or thousands of years after death. [See Intelligence Trends in Ancient Rome: The Rise and Fall of Roman Polygenic Scores; Davide Piffer, Edward Dutton, Emil O. W. Kirkegaard; OpenPsych July 2023; DOI: 10.26775/OP.2023.07.21]

Anyone who argues the environmentalist side of the old argument is not living in the present. That story has been told to such an extent that we can safely say that there is not even a scent left to sniff. No environmental effects have been shown to increase g. Even the home environment has been shown to have essentially no impact on intelligence (based on MZA twin studies and adoption studies, including interracial adoption studies). [MZA = monozygotic twins reared apart]. But this goes much further. Stephen Pinker’s very long book The Blank Slate, is an overkill showing that even other behavioral traits are primarily associated with the nonshared environment, not the shared (family) environment.

The last time I saw Jim Flynn was in 2017. Here is one of the pictures I took when he was addressing ISIR:

Image Credit: Bob Williams.

Jacobsen: The basic premise in the argument against The Bell Curve has been one-sided: Charles Murray is a racist. Let’s say, that’s so. Assume the premise, does this have any impact on the foundational presentation of the work?

Williams: The Bell Curve was understated and bulletproof. Herrnstein and Murray went to great lengths to not overstate anything and to document everything they discussed in terms of how intelligence relates to life outcomes. They also wrote personal interpretations of how intelligence would impact our lives in the future and offered ideas as to how to deal with such outcomes. It was always clear when they were giving opinions.

Today we have the benefit of major breakthroughs in brain imaging and genetics. Many issues that were not fully settled in 1994 are no longer subject to argument. Today we have a massive increase in worldwide intelligence studies that are so detailed that it is possible to map IQ variations within nations. In 1994 there were few studies of remote and underdeveloped nations, but that is no longer true. The Bell Curve remains as probably the best and broadest study of how intelligence shows up in the lives of different populations. The idea of first showing 12 chapters of data for non-Latino whites, then showing that the same effects are seen in blacks was brilliant.

Jacobsen: Herrnstein was the math guy. Murray is the social stuff guy. With Herrnstein dead so early as the text gained traction, did this impact the proper interpretation of the full statistical analysis of the work?

Williams: It is unlikely that Herrnstein’s death had any impact on the book. Writing began in spring of 1990. Herrnstein died on September 13, 1994 (less than 2 weeks before publication). Herrnstein was diagnosed with lung cancer in June 1994. I don’t know when he stopped working on the book, but it is fair to say that virtually all of the composition work was done well before he died.

In 2019 ISIR awarded Murray with the Lifetime Achievement Award. During his related speech, he mentioned that, while at MIT, he took every course on data analysis that was offered by the university. He had already decided what he wanted to do as a career and it was not political science. I have no idea how the work was split between Herrnstein and Murray, but I expect that a significant amount of the analytical work was done by Murray.

As many readers here know, Murray has addressed a number of topics in his books and columns. One that is related to The Bell Curve is Facing Reality (2021). I was impressed with his invention of an analytical method to measure eminence–used in Human Accomplishment (2003). He demonstrated that it was accurate by benchmarking the methodology against two sports that have massive amounts of quantitative measures of performance (baseball and golf).

Jacobsen: Is the Flynn Effect continuing or declining, or stagnating globally? My understanding: In some sectors of the world, it is continuing, while, in others, it is stagnating or declining. All at variable rates. 

Williams: Yes, you are right. I think it may be helpful to list a number of salient points that apply to the Flynn Effect.

  • The FE is not a Jensen Effect. It is not on g and, therefore, is not related to real intelligence. It is possible to select a cause that should be g loaded, but those have not been shown to actually apply. So, we must allow for the possibility that small Jensen Effects will be found in some places and times.
  • At the present time, some nations are experiencing gains in IQ test scores; some are finding that their scores are in decline; and others are seeing no changes.
  • At any time, when a FE is observed, it does not impact broad and narrow abilities equally. Some may be increasing while others are declining. When the FE was mostly associated with score increases, the gains were more prominent in abstract reasoning test items, while academic test items were decreasing.
  • In some nations, there have been score increases, followed by stability, followed by score decreases. There is no evidence that the people in these nations showed increases in real intelligence during positive FE changes nor did they become duller as negative FE changes were found.
  • Negative FEs have been reported in Norway, Denmark, Britain, Netherlands, Finland, France, and Estonia. The IQ decline rates, per decade, range from 1.35 to 8.4 IQ points. [See E. Dutton, et al./Intelligence 59 (2016) 163-169] 
  • The FE has been reported in preschool children, thereby eliminating at least those data from school related causes.
  • Some studies have found that the FE was stronger in the low IQ part of the IQ spectrum. Other studies found it mostly in the high IQ range. And other studies found that it was equally evident in all ranges. I think that these inconsistencies are important because they point to artifacts and not group-level changes.
  • Jensen commented that the definitive test of whether FE gains are hollow or not is to apply the predictive bias test. This means that two points in time would be compared on the basis of an external criterion (real world measurement, such as school grades). If the FE gains are hollow, the later time point would show underprediction, relative to the earlier time. This assumes that the later group has not been renormed. In actual practice tests are periodically renormed so that the mean remains at 100. The result of this recentering is that the tests maintain their predictive validity, indicating that the FE gains are indeed hollow. If the gains were real and the tests were renormed, people at a given IQ would be getting smarter and this would show up in the predictive validity. [Jensen, A. R. (1998). The g factor: The science of mental ability. Westport, CT: Praeger.]
  • Brand, C. (1996). The g Factor: General Intelligence and Its Implications. Chichester, England: Wiley [The book was withdrawn by Wiley after it was released. The reason was that it accurately addressed differences in the IQs of blacks and whites.] In this book, he noted that a probable cause of the FE was increased guessing. This is now known as the Brand Effect and has been documented in detail from Estonian data that covered 72 years. The Brand Effect can make score gains appear to load on g, when they do not. This happens because the most g loaded test items are the most difficult for low g persons, so they have more guessing and more gains.
  • Another indication that FE gains are artifacts was shown by A. Beaujean, who scored National Longitudinal Survey of Youth data using both classical test theory and item response theory. When the superior IRT was used, the gains vanished in some cases and halved in others. This is entirely due to an external artifact and has nothing to do with intelligence.
  • Rushton used principal components analysis to show the independence of the FE from known genetic effects. The data showed that the IQ gains on the WISC-R and WISC-III form a cluster. This means that the secular trend is a reliable phenomenon. This cluster is independent of the cluster formed by racial differences (shown by many replications to be differences in g), inbreeding depression scores (purely genetic), and g factor loadings. The secular increase is, therefore, unrelated to g and other heritable measures.

License

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

Copyright

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

Giga Society Group Discussion 1: the Bedrock

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/15

Giga Society Group Discussion 1: the Bedrock

Scott Douglas Jacobsen: The formal first session of the group discussion will set some of the history of the Giga Society and the conversational interaction with some of the membership. The Giga Society was established in 1996 by Paul Cooijmans. An interesting Dutchman with a peculiar sense of humour who likes making questions for others. Some of the members of the Giga Society have been interviewed before. In alphabetical order of last names, those who have been interviewed in In-Sight Publishing: Scott Durgin, Andreas Gunnarsson, Evangelos Katsioulis, Rick Rosner, Matthew Scillitani, Heinrich Siemens, and Thomas Wolf. Two not formally interviewed and published, individually, with current membership taken into consideration. One declined an interview after correspondence. Another included in this group discussion, so not an individual interview to date. For the group discussion, one declined. One failed to respond to an email. [Ed. Later noting too busy with work.] Another’s email bounced back. The claim of the Giga Society is an ideal of a society “open to anyone outscoring .999999999 of the adult population on at least one of the accepted tests.” To continue quoting Paul Cooijmans, “This means that in theory one in a billion individuals can qualify. Please do not confuse this criterion with popularly published scores on childhood tests (which are mental/biological age ratio I.Q.’s that are not comparable with deviation I.Q.’s and tend to be much higher), estimated I.Q.’s of famous people, or self-claimed I.Q.’s of megalomaniacs.” This theoretical ideal is further clarified about estimated I.Q.s of the members by Cooijmans, “The uncertainty of the norms in this range means that the world’s most intelligent persons are not necessarily found in the Giga Society; the actual I.Q.’s of the members, as assessed by the best tests and norms, vary between approximately 140 and 185, the bulk of them being over 160 though.” This can clarify theory and practice to the public. Now, to conversational interaction with some of the members, the solo interviews to date:

Scott Durgin’s interviews:

Andreas Gunnarsson’s interviews: 

Evangelos Katsioulis’ interview: 

Rick Rosner’s interviews: 

Matthew Scillitani’s interviews: 

Heinrich Siemens interviews:

Thomas Wolf’s interviews:

For this group discussion, the members who agreed to participate in different degrees: Rick Rosner, Dany Provost, Matthew Scillitani, Heinrich Siemens, and Thomas Wolf. These first questions can clarify fact from fiction in the words of some of the members and help elucidate some membership opinions. What test and score earned membership into the Giga Society for you if you remember?

Dany Provost: Perfect score on PIGS 1. The norm has been substantially lowered since then.

Rick Rosner: All right, first, let me start with a disclaimer that I have a kidney stone, and I’m on this muscle relaxant called Flomax, which relaxes everything. So, it’s worth one standard deviation off my IQ in whatever junk comes out of my mouth. I don’t know what specific test it was, a Paul Cooijmans test, though. I’ve had reasonable success with his tests. They are very hard. They’re on par with the Hoeflin tests, but the Hoeflin tests don’t go up to the Giga level. The Cooijmans tests purport to go up there, but you must do fantastically well. It’s arguable whether there really is a distinguishable Giga level that humans can reach. I mean, statistically, if you call Giga, “One in a billion intelligence,” that is problematic because intelligence is general. You can find the person with the most significant bench press because that’s a particular action, but thinking is very general. So, it’s tough to pin down any kind of hierarchy. It’s probably significantly higher, the higher you go. 

I mean, the way Binet initially thought of IQ was just to separate school kids into roughly five bands of ability, so they could get their appropriate educational resources. Then the American Terman and others took it over and gave it a bunch of bells, whistles, and false precision. You can reasonably convincingly say that somebody who scored an average of 125 on three IQ tests is probably better at mental tasks than somebody who scored 75 on three IQ tests. However, the ability of tests to validly differentiate between an IQ of 120 and 125 is highly questionable. 

Matthew Scillitani: For me it was a perfect score on Psychometric Qrosswords, 80/80 or I.Q. 190 (15 S.D.). Like most Giga members, my qualifying score was renormed such that it’s no longer possible for one to qualify with the same test. As of this interview, a perfect score on Psychometric Qrosswords is I.Q. 177.

Heinrich Siemens: With my score on the CIT5 test (28/44), I won the Price of the Beheaded Man and qualified for the Giga society. When I submitted the Marathon test, it was not enough for the Giga qualification, but later Paul Cooijmans increased the score by 1 point, so in retrospect it would have been enough for Giga too.

Thomas Wolf: Test for Genius, long form, numbers subtest.

Jacobsen: What were the contexts under which joining the Giga Society and the first impressions of it?

Provost: I wanted to become a member for commercial purposes. At the time, I had written a best-seller book in French that I had translated in English and I wanted to sell it on the Web. Unfortunately, the project never took off…

Rosner: As far as I know, the members of the Giga Society don’t do much together. We’re scattered throughout the world. I don’t know if any other members have contributed to the Giga Society journal run by Paul. The most active thing I’ve done is take Paul’s IQ tests, which, in addition to being challenging for me, provided help. When you’re trying to figure out as a test creator what scores correspond to what IQs, you need data points based on test takers’ performances on other IQ tests. So, I’ve taken probably a dozen of Paul’s tests and done as poorly as getting a 158 on one and a Giga level on one, though my scores are subject to revision as he gets more data points.

My intention when I set out taking all these tests was to eventually score high enough on a test to join the Giga society and say I have a one-in-a-billion IQ. Even though, the concept of one-in-a-billion IQ is questionable. Several people out there are very adamant in their claims of being one of the smartest people in the world, if not the most intelligent person. But my shtick is claiming one of the world’s highest IQs but then saying I’m kind of a clown and IQ doesn’t mean all that much, which I think is a better strategy than going around saying, “Oh yeah, I’m the smartest person, in the galaxy.” In junior high, I got into a fight with a kid and the other kid when we’re in front of the principal’s went, “He’s done it. He did this, he did this.” I said, “I think it’s both our faults.” I got in less trouble because I understood how to be more believable.

Scillitani: I joined largely to reward myself for my effort, for the prestige, and to see what membership was like. There was initially no impression the society made on me because there was no member communication and nothing seemed to happen following my admission. Later, my membership allowed opportunity for interviews and there was communication between members, so I would say it has been a mostly positive experience. People have also reached out to me and asked questions about I.Q. testing and related topics, which is nice.

Siemens: It has long been my goal to become a member of the Mega and Giga societies. When I achieved this goal, I was very happy. It just feels good.

Wolf: It was a sporting ambition, trying to test my limits –  like participating in a sort of mental “iron man”. As I was only the second member at the time, I didn’t really see it as a “society” at first, more as an achievement.

Jacobsen: What have been the pluses and minuses of the Giga Society for you?  

Provost: Pluses: contact with other smart people and invitations to join other high-iq societies (prestige). Minuses: can’t say…

Rosner: It’s good for my self-esteem, knowing that I have the gumption to solve super-hard problems well enough to score at a one-in-a-billion level. You know what? I’m trying to do other stuff: write a book. I worked as a writer for Jimmy Kimmel for a dozen years, and some of my co-workers called me an idiot or worse. It was nice to have that in my back pocket. I may not be a good craftsman of jokes as some of the other people at my job, but very few people can match me when it comes to figuring stuff out. 

I mean, writing on a daily late-night comedy show is challenging and, for me, maybe a little more challenging than some others, and having this monster IQ is one of the things I told myself about myself to help keep me going. 

Scillitani: For pluses, there is some prestige and fame that comes with membership, interview and book opportunities, and communication with other members. On the negatives, there is some bad attention on rare occasion.

Siemens: A real club life has not existed so far. It’s probably difficult with so few members, none of whom know each other personally.

Wolf: On the plus side, the membership, after having attracted some – unexpected – media attention, opened some doors for me, especially in the professional field, and it opened up interesting new contacts and conversations, even friendships. On the minus side, it also attracted some unwanted attention, envy and hostility, including insults and in one case even serious death threats. Initially, it was a great joy for me to answer to all the people who contacted me, but, sadly, I had to become much more restrictive and careful over time. It was a bit like becoming a C-list celebrity with its advantages as well as disadvantages.

Jacobsen: Since taking part in high-I.Q. societies and communities in general, what have been some of the most useful parts of those societies and communities for you?

Provost: This is the first time I get involved. I have been a very silent member so far.

Rosner: Well, when I was under half the age, I am now qualified for the Mega Society. A member of the Mega Society was using the Mega Society as a talent search. He thinks that high-end IQ tests can maybe find people who had fallen through the cracks and weren’t having their skills utilized to the fullest. He kind of mentored me and pushed me along and got me off my ass to a certain extent, and not only me, but a couple also other people too that I know of. So, that’s been one of the advantages. One of the disadvantages is that when I was in my 20s, I was always very eager to have a girlfriend, and a guy from a high-IQ society would not get me a girlfriend. It’s a bunch of other guys who also were bad at getting girlfriends. 

Scillitani: Communication with other members is by far the most useful reason. There is also being able to publish one’s material without censorship but I don’t often use that benefit.

Siemens: If there is such a thing at all, I have made some internet friends. But maybe I’ll meet one or the other in real life, that would be quite exciting.

Wolf: I can sum this up easily and quickly: broadening my view. 

Jacobsen: Since joining the Giga Society, for whatever personal purposes, have you used the Giga Society for anything, even as personal motivation to give back talents in some manner to the public or for personal development motivation?

Provost: Not really. I’ve had a very busy schedule. Now, I’m more inclined to take a bit of time to answer questions that can hopefully be helpful to some people.

Rosner: I don’t know how anybody else has responded to any of these questions, and I’ve already talked a little bit about how it’s been good for my esteem at times when it has been under attack. It’s also been vaguely good at getting the publicity and maybe getting me a literary agent for a while. I have a bizarre life story. I spent ten years in high school off and on, and it’s just one more layer to… it’s gotten me like four TV Pilots, roughly, where it was either about me as a high IQ weirdo or it was about a bunch, a group, of high IQ people attempting to solve problems, or there was one show, which asked the question, “Could half a dozen people with non-genius IQs do as well as one person with a genius IQ?” And none of them got picked up, but at least I got the pilots. 

The stuff that I just talked about; plus, I’ve managed when I was working in bars, I spent 25 years bouncing bars and periodically a big bar with a bunch of bouncers, like a dozen bouncers on staff, sometimes a group of aggressively misbehaving bouncers will start running the crew and just doing bad stuff, kind of the way that you see in movies, where like a few bad cops band together to do lousy cop stuff – but in a much smaller scale. And then there’s a purge, where the management finally gets wind of the misbehavior and tries to unload everybody. I’ve survived a couple of those purges because management just thinks, ‘Oh, he’s just a high IQ weirdo who just likes to catch fake IDs,’ they leave me alone because that’s an accurate perception. I wasn’t part of whatever scam the other bouncers had going on. I just wanted to pursue my craft of catching the one person in 90 who was lying to me. The Giga IQ thing helps me in situations where people would just dismiss me as a weirdo and instead half listen to me as a weirdo who’s good at stuff. 

Scillitani: Many people have e-mailed me since joining and asked for advice regarding I.Q. matters and I’ve responded to every one. That’s been my way of contributing to the high-range community.

Siemens: Not really.

Wolf: I did not really use the society itself, but the media attention and contacts that came with it. It gave me the  unique and great chance that some people of importance listened to me at least a little, and this was of mutual benefit and not  just  a one-way street. As I stated, it helped me professionally, but in the other direction, I could also give back in my field of work and really help improve cybersecurity significantly for some organizations of system relevance. I’m very happy about this. Unfortunately, I also learned that my influence was quite limited. In 2020 / 2021 I made it my mission to try and positively influence – at least a little bit – the extremely bad and vastly over-restrictive Covid policies decision making in Germany, but got nowhere, the media panic making was just so much stronger. Also, I tried to improve cybersecurity globally through an invention (and patent) for greater resilience of knowledge-based authentication, but the effect stayed limited to a few companies, as I was not able to get through to the really big tech players.

License

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

Copyright

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

The Greenhorn Chronicles 56: Lynne Denison Foster on Recognition & Repetition (3)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/08

The Greenhorn Chronicles 56: Lynne Denison Foster on Recognition & Repetition (3)

Scott Douglas Jacobsen: What about recognition?

Lynne Denison Foster: In terms of recognition, often, as parents, typically we will focus on what kids do wrong instead of what kids do right, right? The principle I learned from Eric Berne,  is that what gets recognized gets repeated. When teaching this to the leaders for their employees and staff, I use the example of children. Let us say you and I meet in a supermarket; I have my children. You and I are in a conversation. The kids want my attention, saying, “Mommy, mommy.” I say, “Behave yourself, be quiet.” The kid wants my attention. Because I am talking to you and ignoring the kid, sometimes, the kid will knock over a display, hit the brother, or do a naughty thing. Then, what does the parent do? They pay attention to the kid. Now, the kid learns that the parent will pay attention to them if they do naughty things. My principle is that it’s more important torecognize when the kids do good things. Because what gets recognized, gets repeated.

So, instead, say to the little child, “I am speaking with Scott. Let us listen to what Scott has to say, then it will be your turn.” and then at the end, say to the child, “Thank you for being polite and listening to what Scott has to say.” Coincidentally, I made a point of recognizing a good action the day before yesterday. There was a kid competing at the horse show. His dad had left his riding boots in the car. The car was way over in the east parking lot. The kid had to go right away to the ring and get on his horse. The dad says to me, “Lynne, I left Jairo’s riding boots in the car. Do you know any kid who can let him borrow boots so he doesn’t miss the class?” 

Do you know Veronica Dromboski?

Jacobsen: No. 

Foster: Veronica is a trainer and she was there, training some of her younger students. She said, “Skye, can you lend Jairo your boots?” Skye said, “Yeah.” I said, “Skye did something nice and readily helped him out, without hesitating. She is eight years old.” I spoke to Veronica. I said I wanted to recognize Skye for that. I got some George bucks (Thunderbird gift certificates) and wrote a note to say, “Thank you so much for your kindness and generosity, and it was good of you to give up your boots and allow Jairo to enter the ring.” I gave it to her yesterday. The girl was over the moon. This is another example of how much recognizing even the simplest ordinary gestures can have an impact on the person who did something nice. It made her day! You must recognize this. That even not-so-great, ordinary gestures can be recognized. 

Jacobsen: I cannot say. However, you have made a very kind gesture for a young lady, a teenager I know. One was having a tough day. That was a very sweet thing that you did. I appreciate that. Things like that are the currency of many equestrians I know. 

Foster: Yes. I am fortunate because I did have children who were easy to [Laughing] manage. I do not know how to explain, but it is easy to impose those principles. However, I have to say. I had a father who was like that. He would do similar things and help us learn things by living our lives. 

Jacobsen: You mentioned earlier the church you’re a part of; your partner, Glenn, was more of a kid.

Foster: He is still a kid. He is 74. I am still his mother [Laughing].

Jacobsen: Did you feel alone in that parenting effort regarding the heavier lifting?

Foster: We were married for ten years before we had children, and we were married for 25 years when he chose to leave the marriage. I always say I was a better mother than a wife for him. He needed a mother at the time. I was told by my childhood friend, who is still my friend. “You have always been a mother, even when we were in elementary school. When someone was fighting, you would try to help them resolve their issues.” I realized I did not know what kind of person I was then. Even a few days ago, I was cleaning the house, and found a good citizenship award certificate I received when I was 11 years old. Also, when I was a young teenager, I belonged to the Anglican Girls’ Auxiliary, and was awarded the GA Honor ring. It was an honouring of my contribution to the values and principles of that organization. I didn’t realize that was the kind of person I was; I probably imposed some of those principles on my daughters when they were growing up. 

Jacobsen: It is a sense of temperament rather than role. There is a sense that temperament comes first, and the role is derivative. 

Foster: I wanted children so much. I lost one child. She was born too early. But there was a reason for that. I am very grateful for that. That is another long story that I don’t need to tell you. I had Tiffany when I was 35 and Rebecca when I was 36. Sometimes, you have a different approach when you are that age. Like, my friend said, I was always a mother. I had that attitude and gratitude for being gifted with two precious daughters. Tiffany was a very sweet baby. Rebecca, if she could eat, she was happy. [Laughing]

Jacobsen: There is a trendline there, too. I have approximately two years in the industry with no background. When I am at competition grounds, do work, or even at the home barn, most of the people who show up for these kids are the moms. In much of the community, at least in English riding, show jumping, and eventing, the mothers are the ones who are the support, the infrastructure as you called it yesterday, for the wellbeing and trajectory of health and wellbeing in this sport for mostly girls in this country. 

Foster: Your original question was if I feel alone.

Jacobsen: Yesterday, I interviewed one woman who is the mother of a girl in para-dressage. I asked her, “Do the mothers talk and have a similar experience? “She said, “Yes.” Not necessarily the aloneness, but just the anxiety about getting kids to a functional, independent life, such as it is. I would assume a similar thing for you and other mothers of daughters in show jumping. 

Foster: At the North Shore Equestrian Centre, we would sit there watching our children, and we became friends. As a result, when the three families chose to come out to Thunderbird, it was the moms, not the dads, who were there. The moms initiated, ‘Our children should be going somewhere else’. The environment wasn’t good for them or the horses at the time.  It was another mother and I who did research and site visits. Also, we were all living on the North Shore. One family did move out to Langley. My husband was a firefighter and worked four days on and four days off. He used to say, “It is a pain in the ass, to have to drive the girls to the barn” etc, even though he had the most free time of all the parents.

Jacobsen: That’s horrifying.

Foster: The one set of parents that moved out to Langley had one daughter. The other six kids had to be driven there from North Van six days a week. The other Moms also had children who were in different sports. So, they were only able to drive one day a week for the six days. I drove three days a week. 

Jacobsen: That’s the teamwork. 

Foster: We supported each other. I had two daughters who were both in the sport. They each had two more kids in sports that they also had to support. I lived in North Vancouver, worked at the airport in Richmond, and had to get out to Langley from the North Shore. The best I could do most of the time with their father, Glenn, was to have him drive the kids over the bridge so I could get them to their lessons on time. There was a Costco on the Grandview Highway and Boundary Road. He would bring them there, all of them. I would pile them into my car. I would drive to Langley after work, hang out with the kids, and bring them back. We developed a system that worked. I don’t know if I felt alone because I had those women. I had the women who were there. The dad provided the money to be able to have the kids go. Mine didn’t. He liked to spend the money on other things that were important to him. But again, you manage as you can. Tiffany and Rebecca began working and earning their lessons and things like that.

Jacobsen: Do you notice any changes in cultural trends, speaking of equestrianism? Women in developed societies are a significant portion of the employed economy and are far more educated than men. It is not even close. For instance, in some countries, women are 40% of the breadwinners, making more or being the sole income. Do you think dynamics are changing some of the assumed roles within a partnership, a heterosexual partnership?

Foster: I was the only mother of those families that worked. The other two (women) did not work. They were stay-at-home moms. I suppose, yes, it must be changing. I cannot say because I am not in that society anymore. I am 74 years old. I have a 37-year-old and a 39-year-old children, now women, who are my daughters. Perhaps, in my role with Thunderbird, I do see. But I do see fathers there more than when my kids were younger. I do see dads supporting their kids and being with them. A lot of them support their young kids. Then there are the  mothers who are the ones that are riding, and the fathers are there with the children. That is a different society than what it was when I was there. Again, my kids didn’t start riding until they were 8.  It wasn’t like competitive riding, and  I wasn’t a rider.

Jacobsen: Also, the options available to women were more limited.

Foster: I was a working mom, an airline customer service instructor who had to regularly travel for my work.I did not even think about a hobby. I was involved at the church in my community in North Vancouver when my children were younger.  We had a group called  St. Martin’s  Players. We did musical theater and performed pantomimes. I also was a Brownie leader. That was my recreation. When my husband and I split up, and I moved to Langley, I joined an A Cappella singing group. That was my personal self-preservation indulgence. I was also very lucky in my life path because of my daughters and their interests. 

Jacobsen: You’ve given your life to them.  

Foster: I did. I did. I gave my life to them. That was important to me because I wanted children so badly. I love kids. 

Jacobsen: My mother had miscarriages and a similar sensibility. 

Foster: You value them so much. They are very precious assets or whatever. I don’t know. But if you can provide something to help them to grow, why not do it? I get a sense of accomplishment. I can take credit for providing the opportunities to pursue those paths because they couldn’t do it without me. If my husband and I hadn’t split, we probably wouldn’t have come to Langley. They wouldn’t have started to work for Brent and Laura. Tiffany wouldn’t have shown that she has this talent. Brent and Laura wouldn’t have put all this effort into Tiffany because she was riding their sales horses. Maybe, if we had the money, Tiffany wouldn’t have gone that path anyway. She would probably be an amateur owner doing it as a hobby. I don’t know how to explain it. I feel like there was a destiny kind of thing.

Same for Rebecca. She has great respect in the food service community with influential people because she worked with them. Rebecca is an incredible person, too. She was attending university and because we could not afford her to attend full-time, she would go from September to December. Then, she would work in the horse world grooming from January until August to earn money and then return home to attend the fall semester.  I started working in the industry to keep my eye on my kids because they were working. I wanted to ensure they were doing what they were supposed to do and that they weren’t exploited. Young kids, “I love horses. I will do anything.” Sometimes, adults take advantage of that. 

Jacobsen: Correct.

Foster: I did not want that to happen to my girls, particularly with Tiffany in the film industry. I was there, so I made sure everything worked for her. I wanted to do the same when they were working in the horse and equestrian worlds. By that time, I was working at BCIT.  I was getting nine weeks of vacation. Brent suggested that I go talk to Dianne(Tidball), Laura’s mom, to see what I could do for work at Thunderbird during the horse shows. He said, “Dianne could probably use some help at the new facility, go and see.” I did. That’s when she said, “You can do hospitality.” I was feeding everybody. She wanted all the employees fed: office staff, in-gate people, ring crew, officials, and also to provide some interesting exhibitor events. 

I was the only one in hospitality at the time. I did it. But I had a 13-year-old, Rebecca, who loved to prepare food. She helped me when she wasn’t grooming or going to school. Then Chris Pack who was working at Thunderbird, and his friend, Pat Kerr bought this little trailer that they made into a little food concession. They called it The Tasty Bit. I co-signed a loan for him. They were going to university at the time, and I thought, “I need to help you with this.” So, we developed a menu that offered a healthy alternative to fast food, and Rebecca became a cook at age 15. She stood at the 4-burner stove in that trailer for 3 to 3.5 hours a day preparing custom-ordered hot pasta without a break. She would cook the food and I would buy local produce and prep it for her.  It was a good concept…healthy fast food.

By the time she graduated high school and had attended four semesters at university. She thought, “What am I doing going to university?” She thought that was what she had to do. She loved working with food, so she switched to Vancouver Community College and registered for the Culinary Arts Diploma program. While going to college, she got a job at a Belgian-style pub.

There were three jobs available. One was dishwashing. The other was hostessing. The other one, I forgot, was doing food prep, maybe. She applied for the dishwashing job. I said, “Rebecca, you have been helping me prepare food and you have experience as a cook. Why are you applying for a dishwasher job?” She said, “I applied for a dishwasher job because I already know how to be good at washing dishes so I don’t have to worry about it when I’m at work. If there are other things I can offer to learn to do that aren’t my responsibility, I will get more skills.”

‘If you want the best the world has to offer, offer the world your best.’ She did. Then she started helping the chef and the sous chef. Pretty soon, the restaurant owner said, “Rebecca, I want you to do this and that…no more dishwashing!” They were teaching her things because she was eager to learn. She did her job well. So, he wanted to reward her. She went to culinary arts school and then graduated top of the class. As a result, she had an opportunity. 

Do you know the Chambar Restaurant in Vancouver?  Nico Schuermans, a chef originally from Belgium, owns it. He is well known. He co-owns the Dirty Apron Cooking School and Cafe Medina. Rebecca worked for him. He thought she was incredible. He is still her mentor. By thinking, “When I go to work, I want to do the job well. Then I can learn more things and can contribute,” she has gained a very valuable relationship with someone who willingly has supported her in her venture as a restaurant owner herself. It will be 12 years next season that The Bale and Bucket has offered healthy fast food at Thunderbird Show Park.  

License

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

Copyright

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

The Greenhorn Chronicles 55: Hyde Moffatt on Show Jumping & Costs (3)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/01

The Greenhorn Chronicles 55: Hyde Moffatt on Show Jumping & Costs (3)

Scott Douglas Jacobsen: Some trainers I know need help pushing trainees, younger riders, without going over the boundary of what is considered acceptable now. In the prior generations, it was more extreme. They may have stepped over boundaries but pushed people hard. How do you find that balance between having a talented young rider who needs more resilience so you push them? However, do you want to avoid running afoul of any institutional lines drawn legally? In terms of what you can say, how you say it, how you can act, I am told that is a struggle for some people. 

Hyde Moffatt: Some people have a real struggle with it. I do not think anybody tries to fail. I do not think anybody tries to do anything wrong. I am speaking as a student in riding. People do things wrong when they do not know what they are doing, do not have the skills available, or do not know what they are trying to accomplish. Nobody screws things up on purpose. I train with that mentality. My job is to provide that information. If I have to make you want it, you do not. It is not skin off my back. However, you have to want it. 

Jacobsen: What do you do with someone who has a talent for reading and horses but doesn’t want it? Do you just let them move on?

Moffatt: Yes, absolutely, there is a role for everybody. They have talent but enjoy it as a fun sport. You do not have to do this at the top level, perfect. You can do it any way you feel comfortable participating. That extends right down. You have people who do not even ride horses, who have them at horses, etc. There are a million ways to enjoy the sport. Everyone needs to find their role. I do not think it is important that everyone is a competitor.

Jacobsen: What words come to mind when thinking of Canadian show jumping?

Moffatt: Resiliency, toughness, resourcefulness. All those words describe those who have been quite successful in leading the way for my generation, and my generation is starting to lead for the next generation. All those adjectives still apply to my peers. 

Jacobsen: What areas do you think Canadian show jumping struggles?

Moffatt: We have some fantastic venues available to us domestically. World-class; we struggle a little bit nationally. There is a bit of a disconnect between the international level riders and that group, and then the national stuff. I think that we could try harder to bridge the gap between that. We have a wide base of participation at horse shows anyway. But maybe the barrier to entry is only financial, and we are offering levels at horse shows where, previously, you wouldn’t have been able to compete at national-level shows. Unless a certain skill set was already available or well-practiced, virtually anyone can go there now. I think removing those barriers. By removing those barriers, I think we have removed some of the desire to improve. It sounds a bit odd. But you started at a schooling show when you went to the first shows, unrated little shows at local stables. Then, maybe, you got good enough where you could go to the provincial circuit and aspired to go to the provincial circuit. Then, you aspired to go to the national circuit. You had to generally have a level of proficiency before you moved from one circuit to the next. That was the idea. Now, you can do things at the top circuits that do not require much skill and practice. I am just not sure that removing those barriers and allowing everyone to do everything removed some of the desire. The toughness stuff that has made us Canadian or made us successful as Canadians. 

Jacobsen: What country do you think is doing the best right now?

Moffatt: Right now, it is hard to argue Sweden isn’t doing something right there. They have probably proven they are at the top of their game and can sustain it, which means they have an educated ownership behind those riders. It looks like they have solid horsemanship because they are developing horses well and keeping them at the top of the sport. They have been able to think outside of the box. Not that they are the only people in the world doing it, but they have come with horses without shoes on. The first time people have done that at that level for that long and won that much. They are thinking differently than everyone else. The Swedish program appears to be strong as well. So, I thought they had got things pretty organized in that country. I that we can all aspire to follow in their footsteps. 

Jacobsen: What aspects of show jumping as a sport are the least figured out?

Moffatt: Wow! That’s a great question, man. Human psychology is probably still the least figured-out part. Horses do not lie. Horses tell us stuff. It is still very difficult to ensure we listen to them constantly, that we are having conversations with them, and that we are speaking with them fluently. Probably, what makes the people tick? What do the people think? I think the limiting factor is our understanding of the horses and fears. 

Jacobsen: That’s my job [Laughing]. Who do you admire?

Moffatt: In life in general or in the horse shows?

Jacobsen: I think in the horse shows.

Moffatt: I think the accomplishments of a person like Ian Millar were to create a business and a model sport where he could be competitive for as long as he was and as consistently as he was.The ability to reproduce yourself. I think the style, ease, and natural way in which Eric Lamaze rides when he is on a horse. I would say it is something we should all aspire to; he is such a natural talent. That is something that is hard to reproduce. People like Ian and Mac created systems where they could produce horse after horse. That is something that we should strive for. The goal is to take a little bit from everybody. Somebody like Margie Goldstein-Engle, whose style is a little different than many others but who has been at the top of the sport for years and is absolutely fearless. You have to admire that as well. My goal in life is to take little bits from everybody, realizing nobody is perfect.

Jacobsen: Do you think the Canadian industry is expanding, sustaining, or declining?

Moffatt: At the moment, I think it is expanding. I do not know what the long-term trend is. That is all I can say about that.

Jacobsen: You mentioned financial barriers. Mac Cone called it the elephant in the room: The prices of the horse. He didn’t phrase it this way, but the horse’s purchase price. There are many more costs regarding vet bills, farrier bills, food, grain, etc. But that’s a big thing. You are looking at $500,000 to $5,000,000 for an Olympic horse to get entry-level to very good. How does that make show jumping, in a way, have a self-fulfilling prophecy of being for the wealthy for a lot of people, not all, and hinder those who have a talent with horses but cannot get their way in due to those barriers being too great?

Moffatt: The financial barrier is real. I hope that people will still be able to work their way into the industry through hard work. I have to hope that because I do not have the money. I have been able to participate in this. I have only purchased one horse in my entire life. That was a long time ago and for not much money. I have been able to carve a career out for myself mostly through hard work, as we said before. I think it is the elephant in the room. It is significant. Certainly, it is not possible if you are talking about competing internationally without significant financial backing.

Jacobsen: I have seen some of the more prominent riders in Canada. Obviously, they have backers to help them. Others will syndicate a horse. They each buy a piece of a horse. But that is the biggest thing I have noticed as a barrier to entry. When adolescents talk about the cost of a horse, it is staggering. It has become more normalized for me as I have been in the industry longer.

Moffatt: It is. You don’t want the experience to be limited to people who can afford it. You would love it if it could be available to all. But horses are expensive. It is expensive to feed them, to look after them, and also to buy them. I do not know the answer to that question. But definitely, the finances are a burden.

Jacobsen: What would you consider your motto for your riding career?

Moffatt: Also, a good question. I think I strive every day to get a little bit better. How far you can go if you try for a month is pretty amazing. It would be pretty good if I could have some version of that as my motto. If you get a bit better every day, you can create the best performance you can. I do triathlon stuff. It is an interesting concept. You are running a race against other people, for sure. You may be a terrible swimmer and a great runner, while somebody else is a fantastic swimmer but suffers a lot on the bike. While racing against someone, you are also running your race. All you can do is run your own race. If you run a good run, maybe you will be successful at the end of it. I think that that is what I would like to try to accomplish.

Jacobsen: Hyde, thank you again for the opportunity and your time.

Moffatt: Thank you; that was great. I wish you luck, and I look forward to reading it. 

License

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

Copyright

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

The Greenhorn Chronicles 54: Quentin Judge on Top Tier Show Jumping (2)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/01

The Greenhorn Chronicles 54: Quentin Judge on Top Tier Show Jumping (2)

Scott Douglas Jacobsen: How about the Mexican riders, too? How is the sport South of the United States?

Quentin Judge: I have only been to Mexico a little bit. I would not be an expert by any stretch about Mexican riders. In Mexico, my take on it is: The Mexico Team is more self-funded riders doing it at whatever level they are doing it. There are more clubs in Mexico and Brazil and places like that, but fewer Mexican riders are on the international circuit compared to Canada. More people who can fund their careers are buying their horses, whether part-time or full-time. That is what I see coming out of Mexico. Again, I am not an expert by any means. 

Jacobsen: What are some of the most complex parts of being a trainer? What are some of the more challenging parts of being an owner-operator?

Judge: The hard part of being a trainer with me is managing my time. Because I speak for myself as a trainer, I care about our clients’ results. Not only their results but their progression as riders. That takes time. I am finding that I am a lot better than I used to be. I am still looking at ways to manage and prioritize my riding and horses and give the appropriate time for clients. It is the challenge of training. It is that. I have a young family. My kids are in school out in Florida. I fly back and forth to see them. I will be back here doing more training and riding myself because my horses show more in the Fall. However, I have clients. It is a job. Having clients is a sport; it is a service industry. It is managing time across the board. It is a small quantity of a challenge for me. 

Insofar as challenges as an owner-operator, it is essential. If you own or operate a facility or facilities like ours, it is more than just the training for clients. It is renting stalls and paddocks, doing turnouts, treadmills, and everything we have for our horses. People think of us, Double H Farm, having top-tier facilities and training, which we do have. But the general maintenance of things. People are paying you for services or stalls at your farm. The top services offered the best grounds for horses and the best paddocks. It is a constant, not-so-fun system of keeping things up to snuff. 

Jacobsen: Where do you think most facilities are doing strong, whether the quality of the hay, quality of the stall cleaning, the shavings, the grounding, the footing, the style of training, the quality of the horse? Where are most facilities doing good? Where areas in American equestrian sport need some improvement?

Judge: This speaks to the top tier, the A circuit, where I have worked for the last 20 years. If you are in Wellington or that level of farm, everyone, the level of footing is, I think, people conscious of footing. People do that well. Riding for horses, facilities differ per barn or operation. For us, we have turned out. We prioritize paddock space. Others do not. The footing, the boarding, is high in Wellington because people know. There are many operations offering services in places like Wellington or New York. It would help if you had the proper facilities to attract those clients. People do well across the board. 

As far as something I am passionate about, there is an excellent history of equestrian sport in the United States. There is also a history of getting taken advantage of in the United States. As a trainer or somebody who sells horses or trains people, it is easy to be flippant with people’s money. It is a costly sport. People who own horses for their daughters. If they have 4 or 5 horses, that is more often a wealthy, well-off family. In the United States, there is a shift coming. There is a shift happening in people taking advantage of horse deals. You can walk around a horse show. People will tell you about a commission paid through a trainer that they were not aware of or a deal that was not transparent. In our operation, we try to be highly transparent in everything we do. As my late father-in-law said to us, “Treat people well. Treat people with respect; treat people’s money as if it was your own.” There are things in California law.

Everything has to be spelled out in a bill of sale. There needs to be be awareness of that. People need to know that people are there and being paid to do a service. Are there trainers and professionals not taking advantage of anything? I think that kills the business, at least in the United States. It leaves a sour taste in people’s mouths for the sport. 

Jacobsen: If you are looking at actual numbers for the worst to the best Olympic-level horse, what are the prices in US dollars?

Judge: That is very nearly impossible to say. The simple answer: A horse will cost what people will pay for it. We have all heard the rumours of horses bought for 8, 10, 12 million Euros. No one knows what someone paid in those deals. If you buy a horse, if you say, “I want a horse I can take today to take to Paris next year if I qualify for it.” I believe you will be paying at least $1 million (USD). That is on the low end. It is such a wide range of what horses cost and what horse people pay for horses. It is a tricky question to answer. I can say it is extremely expensive. 

Jacobsen: When you are looking at horses for clients, the carefulness of the horse, the choppiness of the horse, the stamina of the horse, the quickness of the horse, what factors tend to be more critical for the sport of show jumping compared to something like dressage or 3-day eventing?

Judge: I speak from having very minor experience in dressage. When picking clients, the most crucial thing is suitability and horse-and-rider matching together. That goes across all of the sports. You can have an extremely talented horse with a rider who is not there and does not do well, and vice versa. A great rider can make horses do well at the lower level but not higher. For clients, that is a priority. It is a match for the rider. The horse needs to be overqualified for what they are doing. If someone is learning the ropes, jumping the 1.40m class, you want to know if you are going extra deep or giving an extra stride in the 1.40m oxer; you want to know your horse will not max out at 1.40m. It makes better riders. The horse needs the skill. It is suitability and making sure the horse is up to the job. As far as eventing and dressage, it would be similar. However, there would be more critical factors. You want a horse that understands those factors.

Jacobsen: What do you think are some of the cutting-edge areas of the show jumping world now?

Judge: Data collection seems to be huge. It is coming to the forefront. Regarding the results of horses and riders, it starts when you buy a horse. You want to get all of the information you can. It is so hard to find a horse nowadays. You want to have every round, every stat, how many clear rounds, where it jumps best, and how to work with that. You are working with an animal that cannot speak. He cannot tell you what it thinks or feels. With horses, it historically goes off the feel of what a horse can not do. You want to have data collection, see what these horses do, and have a look at black-and-white numbers, which is helpful for people. We are constantly pushing in the veterinarian sense. There are things we can find to help horses have longevity and recover. People, in general, are changing their mindset from putting out fires. You call a vet and make a horse feel better. Now, we have more regular check-ins with vets before there is an issue to be ahead of a problem. Medications or even treatments can help the horse with longevity in their career. 

Jacobsen: What were the main lessons Ian Millar taught you?

Judge: Ian is a master of many things. He is so unbelievably thorough and patient with horses. I think Ian, in the early part of his career, made a name for himself with good horses good horses, but maybe he could buy. He only sometimes had the owners to buy the best horses for him. He made a career for himself, taking horses that other professionals may have worked past and working with them to make them successful. He has an unbelievable ability to dissect what a horse does and how you can find ways to help them. I count Ian as a fantastic resource. I called him two weeks ago with a horse struggling with a double-oxer combination. He is dedicated to gymnastic work. I asked, “How can you help this horse?” Ian taught me that things take time. Horses thrive off repetition. That is how horses learn. Some horses learn fast, and others do not. It is our job as the riders to give the horses as many skills as possible in the timeline that the horse is showing us that they need to have and to see if we can succeed that way. 

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

Judge: No, anything else? I do not know. [Laughing] We covered a lot. The short of the long is that there is a difference in the American way compared to the Canadian or Mexican way of doing the sport. We are heavy into the hunters and the equitation. That is a fundamental foundation of our sport. Many things go into it. There are so many differences. We see it in the Canadian and American market of riders. It would be good to have Canadians – I have some good friends who are Canadian – come up and be at the same level. 

Jacobsen: Quentin, thank you for the opportunity and your time today.

Judge: My pleasure.

License

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

Copyright

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

The Tsimshian 4: Corey Moraes on History and Reconciliation (4)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/01

The Tsimshian 4: Corey Moraes on History and Reconciliation (4)

Scott Douglas Jacobsen: So, this is the land, Residential School, TRC, session. As Europeans continued to encroach and steal land from the Tsimshian, especially from 1862 forward with the Anglican missionary William Duncan, what were some of the losses of a connection to the land, as is a common phrase for the Tsimshian?

How did this transition into further encroachment into the stealing of children in the cases of the Residential School system?

Corey Moraes: The Residential School system did not continue once they reached the Alaskan island of Annette Island, as it was called. So, they left behind that construct. Surprisingly, I did not should have mentioned this previously. 

To this very day, they celebrate annually what they call Founder’s Day.

Jacobsen: What is that?

Moraes: That is where they celebrate the founding of New Metlakatla on August 7. 

Jacobsen: What year was it founded?

Moraes: I imagine the year they landed there.

Jacobsen: Was it 1862?

Moraes: I believe it had something to do with ’87. In 1987, they had their centennial. So, it would be 1887. 

Jacobsen: What about the portions that were in the context of Residential Schools within the confines of the Canadian government? Obviously, in America, it is a different context and a little bit different.

Moraes: I’m not sure. I have more knowledge about New Metlakatla, their transition there, and their celebration of – what would they call it – almost emancipation.

Jacobsen: Was this a formal documented event, as in signage, emancipation, or one that simply happened over time and was celebrated?

Moraes: I believe it had to be formal because it came from the government, and the United States government was involved. Interestingly, they are the only recognized reservation in Alaska. Everything else is just a village.

Jacobsen: In Canada, there is a conversation, at a minimum, depending on the areas of the country. In America, is there even a conversation around issues facing individual peoples and communities you would find in Metlakatla and similar ones around the United States or the more extensive discussion around reconciliation, even on a more global level?

Moraes: I do not believe so. In my personal experience, in the six and a half years I spent as an adult in the United States, because of the Magna Carta, because they conquered First Nations people there, there was no interest from the government, through the media, all the way down, in any discussions or recognition of the peoples, the original inhabitants. They do not care.

Jacobsen: Why the lack of care, the void?

Moraes: In the United States, I believe it is because of the Magna Carta. They conquered and, therefore, they are the ruling party. Meanwhile, there was a cession in Canada – the “C” word “Cession.” They promised the First Nations people that in exchange for the Canadian government taking care of their lands, they would be taken care of. 

What most Canadians don’t understand is that it is not taxpayer money. It is money that was put into a trust. The monies that were distributed were the interest from the monies in the trust. Many Canadian taxpayers get a hair across their back because they think they are pennying for all of the Canadian Aboriginals. 

That’s not the case at all. 

Jacobsen: Is part of this misunderstanding grounded in the education system? Is another outcropping of this a resentment on the social level, forgetting government, reconciliation between Settlers and Aboriginals? 

Moraes: Yes, a trust was established. The interest from that trust is distributed to Indigenous tribes annually. I think it is sociocultural. As I have stated, there has yet to be an accurate depiction of Canada’s history with First Nations people at an academic level.

They don’t recognize or distribute through their scholastic system any sort of accurate recording of the history between the Canadian government and First Nations peoples.

Jacobsen: I know this for a fact, from personal experience and observation and extrapolating to a larger minority cultural phenomenon. I don’t mean “minority” as in people. I mean small cultural phenomena in the country, where among many Christians.

I state this as a non-religious person. So, there is a bias there. In that context, I have witnessed elder Christians in their 70s lying or telling what they think is the truth and is not about the fact of part of the colonization, part of the Residential Schools, and so on, only being a governmental phenomenon. 

However, the case that came to mind was with the Residential Schools. The individual was telling the younger Christian, who didn’t know the context because they were an international student in this country.

They were telling them it was just the Government of Canada rather than approved by the Government of Canada and then implemented by the various churches in Canada regarding the Residential Schools.

So, there is probably out of embarrassment and protection of the faith, an active effort, on some part of at least even elder Christians in this country, to ignore, dissimulate, or outright lie about the history. 

So, when I reflect some more, you’re right about the sociocultural level of this phenomenon. If we implemented a proper education system, perhaps some of the reason for this dissimulation, lying, etc., comes from a context of feeling this would put a blight on the faith.

Moraes: Sure.

Jacobsen: In my estimation, and it’s only an opinion, an active history would humanize everyone. That would, on a social level, provide a basis for better reconciliatory efforts and healthier relations.

Moraes: For sure, yes, I mean, that is supposed to be the mandate of the reconciliation process. It is to bring to light the things that have occurred, which people in power, such as RCMP or the law segment.

So they can understand. That there has been an egregious fault on the part of the Canadian government to repress and suppress the Aboriginal peoples to this day. Some reservations do not have drinkable water, for example.

What do they call it?

Jacobsen: Those who do not know may only think about Attawapiskat. However, that is not an isolated community. There are many like it. 

Moraes: There was CBC Indigenous or APTN. They staged a series based on sharing the truths about Aboriginal Canadians with people who do not believe that we are disenfranchised or that we deserve certain rights.

I am trying to remember the name of it right now. It was a three-part series at the time. What they did was bring them – I don’t know if you’re aware of this – to villages to show them how they have lived and how they have been oppressed over all these years.

It is a scared, straightforward culture. Have you heard of that?

Jacobsen: No.

Moraes: It scares people straight. The purpose is to shock them into reality about how oppressed we really are. It is really easy to say that we’re the type of demographic that gets a lot of breaks, and all of our problems are self-made.

I agree, and wholeheartedly admit, that there is a vast amount of nepotism within band councils across the country. But I believe that is a divide-and-conquer method the Canadian government hopes will lead to us disbanding as people.

Jacobsen: Where were many born and raised?

Moraes: Like the majority of our membership, I was born and raised in the city. Actually, a minority of our members live in the village. That applies to all tribes in British Columbia. I can’t speak for any of the other provinces. 

The minority of the membership lives on a reserve. 

Jacobsen: Is that a common occurrence across the country?

Moraes: As I said, I cannot only speak for part of the provinces.

Jacobsen: How has the Truth and Reconciliation Commission been received?

Moraes: I can speak directly to that because of my wife Karen, a founding member of Truth and Reconciliation within the Township of Langley. In her experience with getting educated individuals to implement these programs across the Township, for example, when people discover the truth about what has occurred, there has been zero rejection of it. 

The majority, almost 100%, are shocked that the Canadian government has done the level of the things that they have done. They are shocked at the inaccuracies of what, for instance, status Indians benefit from. 

Speaking for myself, I cannot even remember the last time I used my status card. If I’m in North Vancouver, for example, there is a Canadian superstore on Native land. I can get gas tax-free, but “tax-free” only means 12% less. 

I cannot even remember the last time I was there. One half of Park Royal Mall, South, not North, is on Squamish land. I can’t remember the last time I bought anything there. So, I am a taxpayer like anybody else. 

I don’t benefit. I’d say 99% of things offered as benefits to status Indians don’t benefit me. As an example, when we moved here in 2006, we moved to the Tsleil-Waututh reserve in North Vancouver, which is where Chief Dan George was from.

We did not have to pay taxes because we were on a reserve. People don’t understand. When you don’t have to pay taxes, you can’t get loans. You’re invisible on the credit report. So, there’s a lot of drawbacks to being on reserve. 

When I bought my iMac in 2010 from Simply in Willowbrook Mall, I wanted to avoid the tax on it because it was over a $1,000 purchase. They asked me if I could give them an address on reserve. They would ship a rock, a rock, in the approximate weight of the computer to that address.

That way, I could avoid taxes, which I did. It was sent to my adopted mother’s reserve in South Vancouver. They were shocked when they got a package with an address from me. There was a rock in there. When you buy a car on reserve, for example, it has to be delivered to the reserve. They hand the keys over to you on reserve. That is how we get tax-free. 

Jacobsen: What are the manifestations of this? Some other examples.

Moraes: To buy anything like cigarettes tax-free, you must drive to a reservation. You have been here. We have to go to Tsawwassen. You buy your cigarettes on reserve, usually at a gas station. You show your status card and go back home with some cigarettes. I do not do things like that.  

Jacobsen: Any other points or motions before we end this session today?

Moraes: There is a vast misunderstanding about the majority of status Indians. Like I said, we don’t live on reserve. We can’t maintain our lifestyles on reserves because if you’re not a Salish person, and we’re not, you’re from Northern BC. We will not move to Lax Kw’alaams, Port Simpson, just North of Prince Rupert. 

It is not a place that we want to live, and it is not a place where they want us to live. They are very reluctant to take in newcomers. Back in the ’80s, I received a letter when I was in my late teens. It said the Lax Kw’alaams band was being given a lump sum of money to establish housing on reserve. 

In the letter, they said, ‘Even if you don’t plan on ever living here, please check off the box that says you want a house. That house will be built.’ [Laughing] I did.

License

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

Copyright

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

The Greenhorn Chronicles 53: Emily Fitzgerald on Equestrianism (1)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/02/01

The Greenhorn Chronicles 53: Emily Fitzgerald on Equestrianism (1)

Scott Douglas Jacobsen: This is another equestrian interview with Emily Fitzgerald, a Canadian show jumper. I want to take a narrative approach. So, my first question would be: What was your first moment of becoming involved with horses or interacting with them?  

Emily Fitzgerald: That’s a tough one. My grandmother rode horses, not competitively. Still, she always loved horses, and then my aunt was a bit of a hunter rider back when Spruce Meadows had Hunters. They never followed it; they never really were competitive at this level, and I begged my parents over and repeatedly to let me get lessons and try riding, and they resisted for a very long time. I think I was about nine years old because they knew how expensive it was, and then they finally caved in, and I wouldn’t say I liked it at first. I was terrified of horses, and I was terrified of riding, but I just kept going because I knew it was going to be something better than my first experience. 

Jacobsen: What about early trainers or mentors in the industry? Everyone must come from somewhere and be associated with someone, so how did that develop?

Fitzgerald: Yeah, for sure. My first trainer’s name was Chris Franson. She was out of Cochrane, Alberta, a small town north of Calgary, and the kindest person I’ve ever met. However, she was big on doing the work yourself, putting the work in, and doing everything yourself. Then you start with these not proper fancy horses, and so I got my first horse with her, and I still have him, and then I got a couple more with her. For my birthday, my dad emailed Amy Millar and wondered if Ian did any clinics, and Amy said, “No, you can come ride full-time with us.” So, I went there, and it was like a whole other world. It introduced me to the world’s top show jumpers, and I was like a deer in the headlights. It was wild; I’d never seen horses like this before, and it was quite the experience. Then I got a couple of adorable horses from them, and they pulled me and took me up the rank a little bit. 

I was with them, I think, for about three years, and then I was really getting homesick because I moved out when I was 18. That’s when I met Dayton at Young Riders, and then it just clicked, and I came here. I’ve been here for four and a half years, and it’s been amazing. 

Jacobsen: During the headlights experience with the Millars, how would you characterize the facets of that? What were the areas of the discipline were culture shock for you coming from a place without proper professional horses to get to a higher-end level in the sport?

Fitzgerald: I think probably the most significant initial culture shock was the Millar family, like everyone knows the Millars, like it’s Captain Canada, that kind of thing, and then I got there and how technical every single aspect of riding is and how technical every single aspect of the horses is. It was like nothing I’d ever experienced before.

Jacobsen: Many people who have had conversations within the industry, not in a formal interview, have used that word when talking about good trainers: They are technical, she is technical, or he is technical. What do you mean by that?

Fitzgerald: Oh, how do you define technical? It’s like being aware of your hands, where your shoulders are, being aware of where your foot is, degrees of pressure, and being aware of everything you’re asking your horse at every single moment like there was kind of no room to ride off into the sunset if that kind of makes sense. 

Jacobsen: When you’re on the horse, and you’re in a competition ring, as opposed to at home farm, doing just regular warm-up or training or going through a course, what’s the difference in mindset? What is the degree of focus, frame of mind, and this sort of thing? 

Fitzgerald: Well, the most challenging part would be you’re going in on your own, you’re going in with you and your horse, and you must have complete trust in your horse. I could never ride a horse I didn’t trust in the show ring. You must be laser-focused; you must remember every little piece of training you have; you must remember where your weaknesses are; you must remember where your horse’s weaknesses are and try not to let your emotions get in the way, and you just have to be in that moment.

Jacobsen: Have you had any significant injuries?

Fitzgerald: Not major injuries; I’ve had a couple of significant falls. In November, I fell off my horse, Coco, and landed on my face. I flipped like I did like a scorpion kind of thing, and I was fine, but I think that’s how a lot of people break their necks, which was very scary, but luckily, I was fine, my horse was fine, my helmet was totalled, but praise the technology of helmets these days. That was probably my worst of all.

Jacobsen: When you’ve worked with a horse for a long time, I mean, there is a specific bond there, I noticed, between horses and their riders. When you fall, does the horse make moves to avoid harming you?

Fitzgerald: Yes, 100%. 

Jacobsen: What are some of the things that they do?

Fitzgerald: Well, I believe no horse is mean-tempered, mean-spirited, or wants to hurt you. That’s just not in their nature. So, a lot of the time, if you fall, they’ll leap away from you. I don’t know if it’s out of fear or if it’s out of just trying to get out of the way, and I’ve been fortunate that I’ve never ended up underneath a horse, but I know a lot of horses will do crazy things with their body to try and avoid stepping on you.

Jacobsen: What’s the most severe injury you know in the Canadian side of the industry?

Fitzgerald: On the Canadian side, I would say Tidball. I know she had that bad fall where she broke her ribs and broke her pelvis, and that would just be awful. 

Jacobsen: Who do you admire in the industry?

Fitzgerald: [Laughs] A lot of people. I admire my trainer, Lisa Carlsen, so much as she deals with many different personalities and other horses. And she comes to work, knows exactly what she needs to do, and has no quits, as I’ve never seen in a person before. So, I do admire her for that. Another person I admire would be McLain Ward; he has a calm, collected disposition on a horse, knows precisely where his horse is and can ride any horse, which I think is fantastic. He has such an excellent outlook on the horses, too. 

Jacobsen: Which horses do you like? Of the horses out there, who do you think is a fantastic horse or an excellent performer?

Fitzgerald: My horse that I’ve always had a love for is the Clockwise of Green Hill Z, Uma O’Neill’s horse; it’s such an athlete, and it just keeps going, and it just is incredible. Another one would be Pia Contra. I don’t remember the rider’s name, but he rides for Mexico, and she’s like nothing I’ve ever seen before. 

Jacobsen: How does she ride?

Fitzgerald: She’s careful; there’s no gravity. I’ve never seen a horse jump quite like that. 

Jacobsen: When you come into a ring with a professionally set course that is very technical, how do you analyze that course before you ride it and when you do?

Fitzgerald: Well, for that, we do a lot of exercises at home that can tick all the boxes that a course designer would ask. When I’m analyzing it, I look for my weaknesses, and my trainers also do this. We kind of go over and say, “Over here, you have a great drift; you’re going to have to hold here, you’re going to have to bend this line accordingly,” and rely on your training and the flat work that you’ve done that you’ve got most of the control over a horse. 

Jacobsen: So, places like Spruce Meadows and Thunderbird, I wonder if the Royal Winter Fair is still going with Covid time; those are big venues for Canadian riders. They provide a platform for them to compete at a higher level. What do they bring to the sport, specifically show jumping for riders coming into the discipline in their early 20s and those more seasoned: 30s, 40s, and so on?

Fitzgerald: Spruce Meadows goes without saying; it’s arguably the most complex show in the world based on their courses, course designers, and how things go. If you can get around Spruce Meadows, you can get around anywhere. I quite like the Royal Winter Fair because it’s very much like a championship-type venue. You must qualify, and then it’s at the end of the year, and you get all these amazing riders, and they bring their best horses. Then, there is another show like Thunderbird; I like Thunderbird because they have different shows for everyone if that makes sense. It’s not all five stars; it’s not all tiny jumpers; it’s somewhere in between, like there’s always something for everyone at any level. So, Spruce Meadows is one you must work up to, and I always say you must feel overconfident going into Spruce Meadows. 

Jacobsen: Mac Cone, to me, noted that the sport has changed significantly over time. Also, Tidball said the same; it’s the idea that the safety standards have increased. The cups are shallower, the rails are lighter, things like this… helmets are a thing. These safety measures protect the rider and the horse. What other safety measures have been put in place even in your time coming into the industry and beginning to compete seriously in the sport?

Fitzgerald: I think more recently the increase in the… like your vaccination certificates and the number of vaccines you need for your horses coming into places; I think that’s wonderful to help prevent the spread of disease for the horses. I know that the schooling rules at shows, basically what you’re allowed to do at shows and stuff, have changed, which I think is excellent also. It’s hard because I’m a little bit younger, and I haven’t been in the sport quite as long, but you know, if you jump a solid wall, the wall’s not actually solid, so if you crash through it, it comes crashing with you. 

Jacobsen: A few people have told me the standards of behavior have also changed. How trainers interact with trainees and how the culture conducts itself has also improved over time. It’s become a little less Wild West, in a way. Have you heard the same things?

Fitzgerald: I have, and I’ve seen those things too, especially just coming into jumping some FEI Grand Prix and the number of regulations they have on that; like you must check nosebands, you must check the boots, more and more boots and such are becoming illegal, and taboo and bits and all that kind of good stuff has changed. It’s best for the horses; they’re athletes and animals and don’t get anything out of this sport. So, we need to do everything we can to protect them.

Jacobsen: Another thing brought up is barriers to sports entry. So, it’s not necessarily the skill set that’s been universalized by Morris over time with some variation. It’s more financial. So, barriers of just pure purchasing price of a horse where a certain number of horses are born every year of a particular quality, and the demand for them goes up, so the prices are inflated quite a bit and that prices out certain classes of people from entering the sport at the higher level. So, people might syndicate a horse, have a connection with a wealthy benefactor, or be part of a more famous farm to get those uh access points to better horses. Will there be any mitigation to that price point as an access point?

Fitzgerald: That’s a tricky one too because sometimes it’s the best rider in the world, but they don’t have the money to get a horse, and no one’s going to kind of support you unless you’ve proven yourself, and there’s no way to prove yourself unless you’ve got the right horse. You know you are applying for a job, and they say you need five years’ work experience in this job. So, it’s hard because sometimes the people who excel in the sport have no opportunity, and those who do have the opportunity only sometimes excel. So, it would help if you got that weird balance of the ability and the drive for it. I don’t see the price of horses going down anytime soon; I see it increasing even more, which is always challenging. 

License

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

Copyright

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

The Greenhorn Chronicles 52: Quentin Judge on Double H Farm (1)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/22

The Greenhorn Chronicles 52: Quentin Judge on Double H Farm (1)

Scott Douglas Jacobsen: Today, we are here with Quentin Judge. You are based in Florida at Double H Farm, correct?

Quentin Judge: Yes, we are in Florida half the year and New York the other half.

Jacobsen: What is the facility in New York? I am still waiting to learn of that one.

Judge: It is a new facility for us. We have been in Ridgefield, Connecticut, for about 13 years. This last spring, we unexpectedly sold our farm there and bought a little bit of a smaller place about 15 minutes away. It has been a historic horse farm for a long, long time. It will be some work and changes, but it is a great place. We are excited about it.

Jacobsen: Since you moved to a smaller facility, how are you finding managing and owning it, working with clients and staff, and other similar tasks?

Judge: It has been a positive change for us. The original we had was quite big. The business we were running was in response to the facility we had. It was about 60 stalls and big trucks. It was a big business. We have focused more on training and our clients and reduced the size while keeping the quality high or even higher in the sport.

Jacobsen: Do you have the same clientele or a new set of clients?

Judge: Same clientele. We now have four clients who ride with us and bring horses and different levels that they do. That has all stayed consistent. We have slightly increased our number of sales horses in the last few years. My wife is a hunter rider. We have returned to the hunter market, which suits our sales. We brought along a few more young horses to sell. Our number of clients has stayed about the same. We do not have stalls to rent to outside boarders.

Jacobsen: Do you find it easier to be more detail-oriented with fewer horses and fewer clients to work with and care for?

Judge: Yes. Being able not to be spread thin and focusing on what horses we have is better for me. At the beginning of my training career, I wanted a successful business. Everyone did well. However, I would like to be someone other than the trainer who would hire many assistant trainers with people who came to Double H Farm and wanted to train with me. I realized we wanted a different direction than having a big business like that. So, yes, having fewer horses allows me to be more focused on the clients we have and to focus on their results and their long-term goals.

Jacobsen: What is the range of riding that you are doing right now?

Judge: Myself, you mean day-to-day or the horses?

Jacobsen: I mean day-to-day and the level of the clients getting trained.

Judge: I have up to 5* Grand Prix horses down to 5 or 6-year-old jumpers or hunters. I run the gamut there. Horses are very expensive these days. We are always on the hunt for young, talented horses. It is bringing them along and feeding them into FEI horses and seeing where they end their career. For our clients, we train so many adult hunters and jumpers. In the last season, many people jumped 3* and 4* grand prixs. It is big.

Jacobsen: How do you approach training an individual regardless of their level? Do you take them at their current skill level and push them to see how far they can go with the scope of their horse and technicality?

Judge: For me, I find it… I should not say. I follow the same playbook with our client’s horses as my own. It sounds like a line. However, it is soundness, the right horse in the right class, and the right rider with the right ability. I try to set people and my horses up for success. In this industry, people often have a couple of horses, and maybe the horse is not perfectly suited to them. I start with their goals and ask, “What are your goals? What do you want to do in the next 12 months? What is the crazy goal?” Whatever it is, “Let us try to work on both things, the immediate and the long-term, and see how far we can get.”

We have had great success across-the-board training at Double H. Everyone who has ridden with us has jumped bigger than they had before. Some had moved up more. It takes dedication from the riders themselves to know this is not an instant result and instant gratification. It is realistic in show jumping. It takes time. It takes practice. It takes honing skills and the right riding classes. It means something other than buying a bunch of overqualified horses and having them jump smaller. It is having horses prepared to do what we want them to do. The adult jumpers are confident, straight, and so on, and have a horse with the right scope to jump the jump and the right heart and mind to remain confident.

For a 4* and 5* grand prix, you need a horse that is just as good as any: fast enough and with scope. Putting the right horse for the right rider and giving that rider as many skills as they can handle in the ring is a basic principle.

Jacobsen: Since this is a transitional set of interviews from the Canadian to the American and to the Mexican base of the equestrian world, I am aware. The Americans are far better at funding equestrian sports than Canadians. Why is that? How does this type of financial support help bolster and maintain the quality of the sport for Americans?

Judge: That is why Americans and Canadians are so close on the same continent. Why is the sport so much deeper across the board in the States versus Canada? I cannot say. I know it is a historic sport in the States. We have fox hunting. It is a long history of equestrian sport, starting in the Northeast in Virginia, in that area, and then branching out across the States. When more people have a longer history of show jumping in a country like the United States, you have more people involved. The funding should be available. I worked closely with Ian Millar. He is a good friend and a mentor of mine. I talk to him in passing about the lack. He wants to see more depth in the riders in Canada, which needs more funding.

Canada, compared to the US, is huge. It is more spread out in the population. There are fewer hotbeds of equestrian sport as here in Florida and California. That may be why there is not enough momentum in one area to pick up the pace and get people excited and involved in supporting Canadian riders. However, yes, this is a very expensive sport. It gets more expensive all of the time. At the top level, what we are all trying to do does not matter how much money we have. If you have a billion dollars to spend on horses, many people have a billion dollars on horses these days [Laughing]. It is not simply throwing the money around and becoming the best in the world.

You are one of at least 50 people or many people looking at that same horse. The funding is hugely important. The history of horse owners in the States is strong because of the US riding team. In the 80s, the owners owned the horses and leased them back to the team. There is a real history of support and recognition of owners of horses in the United States, which is different from Canada. People being recognized for owning the horses encouraged them to continue doing so. There is more of a backbone for recognizing the owners, which does help.

License

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

Copyright

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

John Andrew Collins on ‘The Message’ and Cults

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/04/06

John Andrew Collins is the author and webmaster of William Branham: Historical Research. He was born and raised in “The Message” cult following of William Branham, and is the grandson of Willard Collins, former pastor of William Branham’s “Branham Tabernacle” in Jeffersonville, Indiana. From 1976 to 2012, John was unduly influenced to believe and practice many of the religious and cultural views expressed by William Branham and by men and women who were in Branham’s inner circle.  After his escape in 2012, John began the process of deprogramming from the indoctrinated religious and world views Branham expressed on recorded sermons from 1947 to 1965. This process included re-evaluating every aspect of life, including personal experiences and beliefs that were core to his belief system, world view, and personality. In the early stages of this re-evaluation, John’s worldview was centered around indoctrinated apocalyptic theology that resulted from William Branham’s focus on doomsday through either doomsday predictions or alleged doomsday prophecies. As a result, early research focused upon differences between Branham’s theological views and that of evangelical or fundamentalist Christianity with the intent to categorize Branham’s doctrines into categories of Biblical, Extra-Biblical, and Anti-Biblical.  Once establishing the baseline for religious views, John began to research the historical life events of William Branham. Branham’s “Life Story” was integrated into the religious views as core theology in “The Message”, due to William Branham’s usage of his accounts as the foundation for many doctrines expressed in his recorded sermons. While focused primarily upon William Branham, it was necessary to also research the men associated with or influential to Branham, as well as notable events in the historical timeline of United States and World History. When this research was organized chronologically, John began to notice patterns of data that appeared to suggest strategic usage of Pentecostal and fundamentalist extremism to advance the political views of men affiliated with or participating in the creation of William Branham’s ministry. William Branham: Historical Research is an ongoing project to document and organize that research data for public usage.  He is the happily married father of three boys. He enjoys spending time with his family, playing his collection of stringed instruments, and visiting new places. His hobbies include music, art, video games, science fiction books or movies, or documentaries. When not writing, he relaxes by studying ancient world archaeology, geography, religion, and culture. Here we talk about the William Branham Historical Project.

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Scott Douglas Jacobsen: John, it’s nice to get together once again, especially after the marathon series culminating in Triumph Through Tribulation: William Branham’s Theology In and Out (2020): Available for free! On those interviews, was there any community feedback of former or current believers? I received some. From believers: all negative! As you might imagine. I’ve received more balanced commentaries from former and current Jehovah’s Witnesses. 

John Andrew Collins: Yes, I can imagine the feedback you must have received from members of William Branham’s cult of personality back then. I can’t speak to those articles specifically, but I can say that this dynamic is slowly changing for the better. We are starting to see comments on social media and even have heard statements in some sermons by cult leaders now admitting that some of the things we’ve found in our research critical of William Branham are true. This is especially the case after publishing my book, Preacher Behind the White Hoods: A Critical Examination of William Branham and His Message. 

They are not yet to the point of understanding the sum of all research, of course, but any progress towards sharing critical information in public is, in my opinion, a very positive change. Before the release of that book, most members of the cult were unaware that any information critical to William Branham even existed.

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Jacobsen: I used to have a friend in British Columbia here who was stuck in it. I tried to help him lean away from it. Because I cared about and loved this man, this friend. I didn’t want him to be harmed by living in this ideology or become a harm to those around him knowing the theology more. I’m a peacenik and believe in individual autonomy and reform. Never coerced anything, but the friendship did, eventually, dissolve, unfortunately. You have a more illustrious career and family background in “The Message” movement. What were some of the more crucial moments of psychologically leaving this movement? I am aware, as you described to Dr. Steven Hassan, the leaving was more of a process and took time, as with anyone. 

Collins: While the journey of each person who escapes the cult is unique, there are some similarities. Those in the more destructive sects of the “Message” cult are often shunned. Shunning, in some cases, equates to severing all contact between the current members and the escapee. In other cases, it is an emotional shunning; contact is permitted, but current members will not allow themselves the same emotional connection to the escapee. At the same time, most escapees have been manipulated to seek approval from the leaders in the group through feedback from their peers. The emotional shunning is usually misunderstood and seen as “disapproval” by escapees who do not yet realize that they can be their own person without the approval (or, more specifically, without testing the disapproval) of their peers.

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Everyone who escapes a cult will eventually go through a process of learning to judge for themselves what is acceptable or not. Some will accelerate this process through healthy support groups, sometimes promoted by the church but often by simply surrounding themselves with people who have a good moral code of ethics and a positive outlook. Those able to remove the cult’s indoctrinated themes of self-condemnation and replace those themes with a strategy for personal growth can be very successful. Yes, this process takes time, and they have years of “catching up” to do when compared to people raised in healthy, non-cult families, but the reward is worth the effort. 

Jacobsen: How is progress on the educational and historical information gathering front for the William Branham Historical Project? Does “The Message” fit the formal classifications of a cult provided by experts like Hassan and others?

Collins: Last year, we accidentally uncovered a very important connection through our research: Gerald Burton Winrod. Winrod worked with Branham’s mentor and second-in-command of the 1915 Ku Klux Klan, Roy E. Davis. Winrod and Davis were very active in the political/religious arenas of the early 1920s, and both were directors of the Fundamentalist League. This connection was our “missing link” to several areas of research, most significantly Christian Identity. Winrod was very active in spreading antisemitism and white supremacy, and many of the racist and antisemitic themes in Branham’s sermons can be traced directly to Winrod’s politics or doctrinal positions. Branham’s “Serpent’s Seed,” or “Two-Seed Doctrine,” as it is called by white supremacists, can be traced directly back to Wesley A. Swift, who was influenced by Winrod. Branham (and Swift) convinced thousands of people that interracial marriages were not approved by God and that the Serpent in the Biblical Garden of Eden created a second and evil bloodline through a sexual union with the Biblical Eve.

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Interestingly, Dr. Hassan escaped the “Moonies” cult, which had a very similar doctrine. We have discussed this and other similarities between the “Message” and the “Moonies” in our evaluation of the cult groups. Hassan’s BITE Model of Authoritarian Control was also very helpful in this comparison. The BITE Model establishes a framework for examining the Behavioral, Informational, Thought, and Emotional control of members by destructive cults. Based on the feedback we’ve received from former members of the “Message,” there is no question that the group was and currently is destructive.

Jacobsen: You made an intriguing confession in the interview with Hassan. As with many who grow up in a sociocultural milieu steeped in religious orthodoxy and racism tenets, these can make racist believers. How do you deprogram from this ideology while getting out of “The Message”? 

Collins: It wasn’t easy. I have always loved all people, no matter the color of their skin. So much so, that it was very difficult to admit that I had been indoctrinated with a set of racist and antisemitic doctrines. The “Message” cult also indoctrinates its members with a strong sense of pride, and pride often gets in the way of self-examination. Interestingly, if you are a Christian, pride is also commonly listed as a sin multiple times in the New Testament. In my opinion, the authors of the New Testament were aware of how much of a roadblock that pride can be in a person’s journey to better themselves.

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If the escapee is a Christian, reading the Bible can help a great deal with this process. Branham, like Swift, Davis, and others, claimed that their racism and antisemitism were based upon precepts established by the prophets and apostles of the Bible. Yet they are in direct conflict with the themes of equality found in the New Testament. The apostle Paul stated in Romans 1:16 that the Gospel was “first to the Jew, then to the Gentile,” for example. Branham fully disagreed with Paul when he rebuked ministers for spreading the Gospel to the Jews, saying that “the Gospel is not even to them.” Branham went so far as to call Jewish Christians “renegades.”

I will say that my deep love for people helped. Once I realized that Branham’s doctrines based upon racism and antisemitism had the sole purpose of dividing people into class systems, I realized that I had to swallow my pride and rise above it.

Jacobsen: Is this a common struggle of among believers leaving “The Message”?

Collins: As strange as it may seem, not all believers in William Branham’s cult of personality have accepted or believe in Branham’s racist doctrines or themes—despite being presented as “Divine Mysteries” intended to “correct” the Church and prepare the “elite” for the rapture. Some sects of the cult do not listen to Branham’s sermons as often as others, and they are largely unaware that themes of racism and antisemitism exist in the sermons. Yet almost all of them consider the sermons to be the “Spoken Word of God for the Last Days.”

However, those who have listened to and studied Branham’s sermons struggle with this. This is especially the case among former ministers who have escaped the cult. We have worked with a number of ministers who fully reject Branham’s authority on doctrine and scripture, for example, but some still maintain the Two-Seed doctrine established by white supremacists in the late 1800s and early 1900s.

Jacobsen: How does being a father help ground you, especially after leaving “The Message” cult and taking on the colossal project of cataloguing the ideological roots and doctrines and messages of William Branham?

Collins: This might actually be the reverse! [laughing] Having been raised in a group that devalued the family unit and promoted the cult hierarchy, elevating the status of a central figure, I find myself learning as much about how to become a good father as I do about the history of the “Message.”

What I can say is that the two go hand-in-hand. While examining the bad actors in history and how their actions negatively influenced the country as a whole, it is very interesting to examine how their influence was corrected. The United States of today is far from perfect, but the problems of yesteryear have mostly been corrected after having learned from our mistakes. We are now at a place where many of these bad actors can be viewed as “misbehaving children,” and we can see why those things needed to be corrected. Whether one is examining the history of William Branham or any of the other bad actors of the twentieth century, there are patterns of influence that should be seen as red flags to any parent. When a parent who is also a researcher identifies one of these areas and makes the mental association between the bad actors and another child who might negatively influence their own children, it also creates a mental marker for a topic of further research and investigation.

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Jacobsen: How is your work turning the tide on this theology?

Collins: Correcting the problems introduced by William Branham and the other white supremacists is a much larger task than one person can achieve by themselves. Decades of influence through hundreds of key individuals have impacted millions of people in a negative way. Many of those influencers, though now deceased, still have outreach programs pushing that same (and sometimes worse) agenda(s). The tide will not be turned until there is a network of positive influencers that balance the scales between good and evil, racism and equality.

What I can say is that when my work is done, I will have done my small part in balancing that scale. Hopefully, there are others who do the same, and many more who pick up where I leave off when I am done. Anyone who wishes to help in or contribute to this effort can contact us on our website, william-branham.org.

Jacobsen: How are “The Message” believers protected against the outside influences like you?

Collins: As with all destructive cults, former members who present critical evidence against the central figure are demonized and vilified. Key figures of rank within the cult have launched campaigns of character assassination or worse against my partners and me, some of which were effective to a small degree. In Dr. Hassan’s BITE model, the “I” stands for “Control of Information,” and the “Message” meets and exceeds that criterion. Some former members are not permitted to use social media after realizing that critical information was spreading on Facebook, Twitter/X, and other platforms. Many sects were already not allowed to watch television or listen to the radio, and after certain interviews with former members were broadcast, more sects of the cult elevated their level of control to block current members from hearing them.

In the end, it is all about control. Where there are leaders of an authoritarian and destructive cult, there will always be rules and regulations intended to control and oppress the people by suppressing all opposing thoughts. Thankfully, the age of information has changed this dynamic, and current members are awakening to the fact that they are being manipulated and controlled. Personally, I see both the good and bad in the cult’s strategies of authoritarian control because of this. If things continue as they are now, with or without outside influences, people will eventually have their own Braveheart rebellion against tyranny.

License

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

Copyright

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

Pith 846: Dine on blank frost

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/07

Dine on blank frost: and feel the somber semblance of time and place; set a quiet, pace, a new place, rise on.

See “Sins-orious.”

License

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

Copyright

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

Pith 845: Web

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/07

Web: Why do spiders weave a web is the same as the ‘purpose’ of writers putting words to apparent permanence.

See “Teleological Absence.”

License

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

Copyright

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

Canadians and Creationism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/22

“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 Guardian notes, 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 qua science 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 SciencesThose 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 ScienceThe [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 AssociationThe 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 TeachersScientists 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 AmericaIn 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 SciencesThe 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 SocietyBecause 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 AmericaScience 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:

  1. Creation is the work of a Trinitarian God.
  2. The Bible is a divinely inspired document.
  3. Creation took place in 6 days.
  4. All humans descended from Adam and Eve.
  5. The accounts of Earth in Genesis are historically accurate records.
  6. 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 Postspoke 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:

  1. Sudden creation of the universe, energy, and life from nothing;
  2. The insufficiency of mutation and natural selection in bringing about development of all living kinds from a single organism;
  3. Changes only within fixed limits of originally created kinds of plants and animals;
  4. Separate ancestry for man and apes;
  5. Explanation of the earth’s geology by catastrophism, including the occurrence of a worldwide flood; and
  6. 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.

Endnotes

[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. (2018k, January 10). An Interview with David McGinness — SSA President, California State University San Marcos. Retrieved from https://www.canadianatheist.com/2018/01/david-mcginness/.

Jacobsen, S.D. (2018e, March 19). An Interview with Dr. Leo Igwe — Founder, Nigerian Humanist Movement. Retrieved from https://www.canadianatheist.com/2018/03/leo-igwe%e2%80%8a/.

Jacobsen, S.D. (2018p, January 29). An Interview with James-Adeyinka Shorungbe — Director, Humanist Assembly of Lagos. Retrieved from https://www.canadianatheist.com/2018/01/james-adeyinka/.

Jacobsen, S.D. (2018i, February 1). An Interview with Kayla Bowen — President, SSA at Morehead State University. Retrieved from https://www.canadianatheist.com/2018/02/kayla-bowen/.

Jacobsen, S.D. (2018j, January 25). An Interview with Professor Michael J. Berntsen — Faculty Advisor, University of North Carolina at Pembroke SSA — Part 3. Retrieved from https://www.canadianatheist.com/2018/01/michael-berntsen%e2%80%8a-2/.

Jacobsen, S.D. (2018f, March 16). An Interview with Ray Zhong — Translator, Amsterdam Declaration. Retrieved from https://www.canadianatheist.com/2018/03/ray-zhong/.

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Jacobsen, S.D. (2019n, January 7). Ask Gretta 1 — World Beyond Belief Through Grace in the Search for Understanding. Retrieved from https://www.canadianatheist.com/2019/01/gretta-1-jacobsen/.

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/.

Jacobsen, S.D. (2019, April 6). See No Evil, Hear No Evil, Speak No Evil: Monkey See, Monkey Do, Monkey Hearsay. Retrieved from https://www.newsintervention.com/evil-jacobsen/.

Jacobsen, S.D. (2017a). Short Chat with Professor Laurence A. Moran. Retrieved from https://www.canadianatheist.com/2017/09/laurence-moran/.

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/.

Jayne, R.D. (2019, July 8). Keeping church and state separate does not stifle religious freedom. Retrieved from https://www.patheos.com/blogs/freethoughtnow/keeping-church-and-state-separate-does-not-stifle-religious-freedom/.

Johnston, J. (2017, June 29). How an unlikely pastor started one of Canada’s fastest growing churches. Retrieved from https://www.cbc.ca/news/canada/british-columbia/village-church-growth-1.4184294.

Joseph, B. (2012, January 21). Scientific and Indigenous Perspectives of the “New World”. Retrieved from https://www.ictinc.ca/blog/scientific-and-indigenous-perspectives-of-the-new-world.

Juby, I. (2005aa, July). “Does God Exist?”. Retrieved from www.icssig.org/doesgodexist.html.

Juby, I. (2005ab, December). “On Evolution and Design”, a response to Bernard Cloutier. Retrieved from www.icssig.org/augmc2article.html.

Juby, I. (2015p, April 23). A letter with questions regarding the age of the earth. Retrieved from https://ianjuby.org/a-letter-with-questions-regarding-the-age-of-the-earth/.

Juby, I. (2015f, March 30). A study of The cliffs of Joggins — Part I. Retrieved from https://ianjuby.org/a-study-of-the-cliffs-of-joggins-part-i/.

Juby, I. (2015g, March 30). A study of The cliffs of Joggins — Part II. Retrieved from https://ianjuby.org/a-study-of-the-cliffs-of-joggins-part-ii/.

Juby, I. (2015h, April 1). A study of The cliffs of Joggins — Part III. Retrieved from https://ianjuby.org/a-study-of-the-cliffs-of-joggins-part-iii/.

Juby, I. (2015t, May 19). Commentary: US “doomed” if creationist president is elected. Retrieved from https://ianjuby.org/commentary-us-doomed-if-creationist-president-is-elected/.

Juby, I. (2015x, May 19). Consultants Wanted!. Retrieved from https://ianjuby.org/consultants-wanted/.

Juby, I. (2015j, April 8). Examining the Delk Track. Retrieved from https://ianjuby.org/examining-the-delk-track/.

Juby, I. (2015m, April 20). From Atoms to Traits. Retrieved from https://ianjuby.org/from-atoms-to-traits/.

Juby, I. (2015z, May 19). Fun family fossil dig!. Retrieved from https://ianjuby.org/fun-family-fossil-dig/.

Juby, I. (2015d, March 30). Giantism in the fossil record: Part I. Retrieved from https://ianjuby.org/the-fossil-and-frozen-records/.

Juby, I. (2015e, March 30). Giantism in the fossil record: Part II. Retrieved from https://ianjuby.org/giantism-in-the-fossil-record-part-ii/.

Juby, I. (2019a). Ian Juby. Retrieved from https://ianjuby.org.

Juby, I. (2015w, May 19). Liquefaction research. Retrieved from https://ianjuby.org/liquefaction-research/.

Juby, I. (2015a, March 27). May 1999, Let me get personal…. Retrieved from https://ianjuby.org/may1999-let-me-get-personal/.

Juby, I. (2019d). Media Kit. Retrieved from https://ianjuby.org/media-kit/.

Juby, I. (2015q, April 23). My comments on Nova’s “Ancient Creature of the Deep”. Retrieved from https://ianjuby.org/my-comments-on-novas-ancient-creature-of-the-deep/.

Juby, I. (2015k, April 20). Panderichthys, a supposed “fishopod”. Retrieved from https://ianjuby.org/988/.

Juby, I. (2015i, April 1). Preliminary reports of sedimentation experiments. Retrieved from https://ianjuby.org/preliminary-reports-of-sedimentation-experiments/.

Juby, I. (2015r, April 23). Put through the ringer at “The Laundromat.. Retrieved from https://ianjuby.org/put-through-the-ringer-at-the-laundromat/.

Juby, I. (2015o, April 23). Reply to criticisms of the Delk track report. Retrieved from https://ianjuby.org/reply-to-criticisms-of-the-delk-track-report/.

Juby, I. (2015u, May 19). Robot Gripper Project:. Retrieved from https://ianjuby.org/category/projects/.

Juby, I. (2015s, April 23). TDG felt my Sources were suspect. Retrieved from https://ianjuby.org/tdg-felt-my-sources-were-suspect/.

Juby, I. (2015y, May 19). The effects of pink light on life…. Retrieved from https://ianjuby.org/the-effects-of-pink-light-on-life/.

Juby, I. (2015l, April 20). The Evolution of Evolution. Retrieved from https://ianjuby.org/the-evolution-of-evolution/.

Juby, I. (2015v, March 27). The Muskrat Lake monster hunt…?. Retrieved from https://ianjuby.org/the-muskrat-lake-monster-hunt/.

Juby, I. (2015c, March 27). The Sauropods and the Incans. Retrieved from https://ianjuby.org/the-sauropods-and-the-incans/.

Juby, I. (2015n, April 23). This Old Body. Retrieved from https://ianjuby.org/this-old-body/.

Juby, I. (2019b). Welcome to Ian’s Store. Retrieved from https://ianjuby.org/dvds/.

Juby, I. (2019e). Welcome to My Blog. Retrieved from https://ianjuby.org/blog-2/.

Juby, I. (2019c). Who is Ian Juby?. Retrieved from https://ianjuby.org.

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MacPherson, D. (2014f, February 2). Australians Apologize for Ken Ham. Retrieved from https://www.canadianatheist.com/2014/02/australians-apologize-for-ken-ham/.

MacPherson, D. (2014b, February 4). Can Science Support Creationism? A Great Presentation by Penny Higgins of the University of Rochester. Retrieved from https://www.canadianatheist.com/2014/02/can-science-support-creationism-a-great-presentation-by-penny-higgins-of/.

MacPherson, D. (2014a, June 22). Doonesbury Cartoon Wittily Addresses Creationism. Retrieved from https://www.canadianatheist.com/2014/06/doonesbury-cartoon-wittily-addresses-creationism/.

MacPherson, D. (2014e, February 10). Religious Books Sneaking into Science Sections in Book Stores. Retrieved from https://www.canadianatheist.com/2014/02/religious-books-sneaking-into-science-sections-in-book-stores/.

MacPherson, D. (2014c, March 8). Reminder! Cosmos: A Spacetime Odyssey Airs Tomorrow. Retrieved from https://www.canadianatheist.com/2014/03/reminder-cosmos-a-spacetime-odyssey-airs-tomorrow/.

MacPherson, D. (2014d, March 3). The Reboot of Cosmos Premières Sunday, March 9. Retrieved from https://www.canadianatheist.com/2014/03/the-reboot-of-cosmos-premieres-sunday-march-9/.

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Mehta, H. (2019b, May 21). A Creationist “Think Tank” Is Launching a Weird New Anti-Evolution Video Series. Retrieved from https://friendlyatheist.patheos.com/2019/05/21/a-creationist-think-tank-is-launching-a-weird-new-anti-evolution-video-series/.

Mehta, H. (2017a, October 7). Answers in Genesis is Expanding Into Canada. Retrieved from https://friendlyatheist.patheos.com/2017/10/07/answers-in-genesis-is-expanding-into-canada/.

Mehta, H. (2018a, May 26). Canadian Politician’s Ally Says Creationism Should Be Taught in Ontario Schools. Retrieved from https://friendlyatheist.patheos.com/2018/05/26/canadian-politicians-ally-says-creationism-should-be-taught-in-ontario-schools/.

Mehta, H. (2019c, May 3). Creationists Are Furious That Pat Robertson Said They Believe in “Nonsense”. Retrieved from https://friendlyatheist.patheos.com/2019/05/03/creationists-are-furious-that-pat-robertson-said-they-believe-in-nonsense.

Mehta, H. (2019d, June 3). Creationists Are Mocking Flat Earthers for Not Understanding Science. Retrieved from https://friendlyatheist.patheos.com/2019/06/03/creationists-are-mocking-flat-earthers-for-not-understanding-science/.

Mehta, H. (2017b, July 17). Creationists Are Mocking Flat Earthers for Taking the Bible Too Literally. Retrieved from https://friendlyatheist.patheos.com/2017/07/17/creationists-are-mocking-flat-earthers-for-taking-the-bible-too-literally/.

Mehta, H. (2017c, September 26). Creationist Kirk Cameron Is Going to Heal Our Divided Nation… With a Movie. Retrieved from https://friendlyatheist.patheos.com/2017/09/26/creationist-kirk-cameron-is-going-to-heal-our-divided-nation-with-a-movie/.

Mehta, H. (2019e, July 26). Gallup: 40% of Americans Are Creationists, but a Record-High 22% Accept Reality. Retrieved from https://friendlyatheist.patheos.com/2019/07/26/gallup-40-of-americans-are-creationists-but-a-record-high-22-accept-reality/.

Mehta, H. (2019f, May 6). Ken Ham Is Desperately Trying to Get Pat Robertson to Visit Ark Encounter. Retrieved from www.friendlyatheist.patheos.com/2019/05/06/ken-ham-is-desperately-trying-to-get-pat-robertson-to-visit-ark-encounter/.

Mehta, H. (2017d, September 6). Survey Finds Very Little Support for Creationism in the UK and Canada. Retrieved from https://friendlyatheist.patheos.com/2017/09/06/survey-finds-very-little-support-for-creationism-in-the-uk-and-canada/.

Mehta, H. (2019g, April 4). This is a Brilliant Way to Cover a Local Appearance by Creationist Kent Hovind. Retrieved from https://friendlyatheist.patheos.com/2019/04/04/this-is-a-brilliant-way-to-cover-a-local-appearance-by-creationist-kent-hovind/.

Mehta, H. (2018b, November 18). Two Christians Are Arguing Over the Age of the Earth in the Dumbest Debate Ever. Retrieved from https://friendlyatheist.patheos.com/2018/11/18/two-christians-are-arguing-over-the-age-of-the-earth-in-the-dumbest-debate-ever/.

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Pappas, S. (2014b, January 3). Personality Traits Help Explain Creationist Beliefs. Retrieved from https://www.livescience.com/42314-personality-creationist-beliefs.html.

Peachey, R. (n.d.). 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.k). “. . . if truth be told, evolution hasn’t yielded many practical or commercial benefits.” — leading evolutionary biologist. Retrieved from https://creationbc.org/index.php/if-truth-be-told-evolution-hasnt-yielded-many-practical-or-commercial-benefits-leading-evolutionary-biologist/.

Peachey, R. (n.d.au). “Big Bang”: The Implausible Explosion!. Retrieved from www.creationbc.org/index.php/big-bang-the-implausible-explosion/.

Peachey, R. (2002, December). “Finding Darwin’s God” — Is It Possible?. Retrieved from https://creationbc.org/index.php/finding-darwins-god-is-it-possible/.

Peachey, R. (2009a, March). “Flat Earthers” — A Half-Baked Charge Against Creationists!. Retrieved from https://creationbc.org/index.php/flat-earthers-a-half-baked-charge-against-creationists/.

Peachey, R. (n.d.bd). “Men of Science — Men of God”. Retrieved from https://creationbc.org/index.php/men-of-science-men-of-god/.

Peachey, R. (n.d.aa). “SADDLE CATNAP”: Ten reasons why the Genesis flood must have been a global event. Retrieved from www.creationbc.org/index.php/saddle-catnap-ten-reasons-why-the-genesis-flood-must-have-been-a-global-event/.

Peachey, R. (n.d.af). “Time is the Hero of the Plot” — in Genesis!. Retrieved from www.creationbc.org/index.php/time-is-the-hero-of-the-plot-in-genesis/.

Peachey, R. (2012c, December). A Simple But Powerful Argument Against Evolution — The Bible Doesn’t Teach It!. Retrieved from https://creationbc.org/index.php/a-simple-but-powerful-argument-against-evolution-the-bible-doesnt-teach-it/.

Peachey, R. (n.d.a). A Smorgasbord of Quotations. Retrieved from https://creationbc.org/index.php/a-smorgasbord-of-quotations/.

Peachey, R. (2006b, June). Altercation at McGill!. Retrieved from https://creationbc.org/index.php/altercation-at-mcgill/.

Peachey, R. (n.d.ar). Are “Vestigial Organs” Valid Evidence of Evolution?. Retrieved from www.creationbc.org/index.php/are-vestigial-organs-valid-evidence-of-evolution/.

Peachey, R. (2007a, June). Arguing from Augustine: Evolutionists Should Give It Up!. Retrieved from https://creationbc.org/index.php/arguing-from-augustine-evolutionists-should-give-it-up/.

Peachey, R. (2005a, June). As a Creationist . . . I Agree with Evolutionists!. Retrieved from https://creationbc.org/index.php/as-a-creationist-i-agree-with-evolutionists/.

Peachey, R. (n.d.x). Bruce Waltke on the Genre of Genesis 1: A Critique. Retrieved from www.creationbc.org/index.php/bruce-waltke-on-the-genre-of-genesis-1-a-critique/.

Peachey, R. (n.d.av). Can Scientists Create “Life” in a Test Tube?. Retrieved from www.creationbc.org/index.php/can-scientists-create-life-in-a-test-tube/.

Peachey, R. (n.d.aw). Chemical Evolution: The Problem Of Improbable Proteins. Retrieved from www.creationbc.org/index.php/chemical-evolution-the-problem-of-improbable-proteins/.

Peachey, R. (n.d.s). Christ’s View of the Bible. Retrieved from www.creationbc.org/index.php/christs-view-of-the-bible/.

Peachey, R. (2004, March). Classic Defense of Genesis. Retrieved from https://creationbc.org/index.php/classic-defense-of-genesis/.

Peachey, R. (2006a, March). Creation, Evolution, and Speed-of-Light Problems. Retrieved from https://creationbc.org/index.php/creation-evolution-and-speed-of-light-problems/.

Peachey, R. (2014c, December). Criticizing The Creator — And Calling It “Science”!. Retrieved from https://creationbc.org/index.php/criticizing-the-creator-and-calling-it-science/.

Peachey, R. (2009d, September 24). Darwin’s Depressing Idea. Retrieved from https://creationbc.org/index.php/darwins-depressing-idea/.

Peachey, R. (2009l, November 20). Darwin’s Favourite Evidence: Fraudulent!. Retrieved from https://creationbc.org/index.php/darwins-favourite-evidence-fraudulent/.

Peachey, R. (2006d, December). Darwinism = Atheism!. Retrieved from https://creationbc.org/index.php/darwinism-atheism/.

Peachey, R. (n.d.al). Darwin’s Use of Lamarck’s “Laws”. Retrieved from www.creationbc.org/index.php/darwins-use-of-lamarcks-laws/.

Peachey, R. (2009f, October 9). David: About that Opinion Piece . . .. Retrieved from https://creationbc.org/index.php/david-about-that-opinion-piece/.

Peachey, R. (2009j, November 6). David’s Disappointing Diatribe: A Rejoinder. Retrieved from https://creationbc.org/index.php/davids-disappointing-diatribe-a-rejoinder/.

Peachey, R. (2009b, September 10). Dawkins and Design. Retrieved from https://creationbc.org/index.php/dawkins-and-design/.

Peachey, R. (n.d.d). Debate: “Evolution versus Creation: War of the Worldviews!”. Retrieved from https://creationbc.org/index.php/debate-evolution-versus-creation-war-of-the-worldviews/.

Peachey, R. (n.d.c). Did We Quote Dawkins Properly? — A Blog Interaction. Retrieved from https://creationbc.org/index.php/did-we-quote-dawkins-properly-a-blog-interaction/.

Peachey, R. (n.d.e). Do Creationists Oppose “All of Science”?. Retrieved from https://creationbc.org/index.php/do-creationists-oppose-all-of-science/.

Peachey, R. (n.d.f). Do Evolutionists Avoid the Terms “Macroevolution” and “Microevolution”?. Retrieved from https://creationbc.org/index.php/do-evolutionists-avoid-the-terms-macroevolution-and-microevolution/.

Peachey, R. (2005c, September). Do Examples of “Microevolution” Provide Support for Macroevolution?. Retrieved from https://creationbc.org/index.php/do-examples-of-microevolution-provide-support-for-macroevolution/.

Peachey, R. (2014a, March). Do You Believe in Magic? — A Blog Interaction. Retrieved from https://creationbc.org/index.php/do-you-believe-in-magic-a-blog-interaction/.

Peachey, R. (2014b, June). Does “Creation Science” Equal “Belief in the Bible as the Word of God”?. Retrieved from https://creationbc.org/index.php/does-creation-science-equal-belief-in-the-bible-as-the-word-of-god/.

Peachey, R. (2010d, December). Eight Pillars: A Biblical/Christian Approach to the Origins Controversy. Retrieved from https://creationbc.org/index.php/eight-pillars-a-biblicalchristian-approach-to-the-origins-controversy/.

Peachey, R. (2009g, October 16). ev•o•lu•tion (evil — you — shun) n.. Retrieved from https://creationbc.org/index.php/evolution-evil-you-shun-n/.

Peachey, R. (n.d.ac). Evolution and the Bible: A Blog Interaction. Retrieved from www.creationbc.org/index.php/evolution-and-the-bible-a-blog-interaction/.

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/.

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On the Soul: Dissipative-Aggregation in Time

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/22

I believe we have a soul and would define it as the intensity of the impression we make on others during and after our lifetime. – Matthew Scillitani

The soul, is an “idea” that has an “object” as a “thing in itself,” which is the body, and since this last is an “object-thing,” it is possible to have an idea of it, “the soul.” – Christian Sorensen

Souls exist if you call our conscious selves our souls. If by “soul” you mean a magic ingredient, not information-based, that transforms an unconscious automaton into a feeling, experiencing being, then no, I don’t think souls exist. Our consciousness, our feeling that we exist in the world, is a property of how we process information. It’s not the result of a transcendent soul that rides unfeeling matter like a little sparkly cowboy or a golden thinking cap on a flesh-and-bone Roomba. – Rick Rosner/Richard Rosner/Rick G. Rosner

Mind is an advanced personal processor, responsible for the perception, reaction and adjustment in reality. We need mind to live our reality. I suppose we all know what is the condition of a body with a non-functioning mind. Reality is an objective and independent set of conditions, events, happenings, incidents, people, principles, facts. Our mind personalizes this objective information to a subjective representation in us. Mind function is influenced by factors, such as perceptual ability, reasoning, previous knowledge and experiences, psychological status and mental state. – Evangelos Georgiou Katsioulis/Ευάγγελος Γεωργίου Κατσιούλης

The simple definition of Cogito is enough to be certain that there is a spirit (or soul if you will). Unfortunately, this conclusion only works one-way: the absence of the Cogito does not necessarily mean that there is no spirit or soul. A small child or simple person is not able to say, “I think, therefore I am,” or something equivalent, and neither can an intelligent person when sufficiently distracted or otherwise impeded (e.g., drunk or asleep). So, the best definition for a spirit or soul would be “Cogito potential”, i.e., if somebody could in the future possibly speak the Cogito if taught, grown or no longer impeded. But of course, this is fluent to decide and not determinable at all. Above that, we can neither be sure if any spirit other than our own exists at all (as solipsism is a possibility), nor if our own spirit is infinite or finite, i.e., immortal or mortal. Or, most plausible to me, a finite extension of an infinite base. – Thomas Wolf

The soul, an enigmatic portion of the person considered some extramaterial substance or essence – ahem – essential to individual personality, or the entire nature of a being in existence, even simply the mind as the “the intensity of the impression we make on others during and after our lifetime,” “an ‘idea’ that has an ‘object’ as a ‘thing in itself,’” “an advanced personal processor,” “our conscious selves,” or “a finite extension of an infinite base.” Many extant definitions aside.

In media portrayals, we see the soul, sometimes, depart from the dead husk of a body, the corpse, of some protagonist, which, typically, travels upwards to heaven, presumably. Somehow, the soul emits photons for visual perception in this imaginary portrayal.

Yet, this does represent a primitive idea, though. Something seen throughout cultures. Some essence connected to the afterlife. Some afterlife represented as a final waystation for individuals in the mortal realm in the midst of a cosmic battle between good and evil, God and Satan.

A primitive idea representing a non-spherical Earth, a flat Earth, to “travel upwards.” In that, to move up, one must harbour some cultural or religious idea of a rapture-like state in which a flat Earth remains the middle of the world separated by a higherrealm, heaven, and a lower realm, hell. Since no “up there” exists, as we live in a sphere floating in space, no higher realm exists in this original sense. It’s a defeated argument from that angle.

Think of the popularizations, demons come from the floor and drag sinners down to hell, not up. Angels have wings and ascend up to heaven or into the sky. People who die, for some self-sacrificial purpose, transcend into the sky as an incorporeal, though viewable spirit.

In this imagery, the surface of the Earth represents some form of junction between the deep innards of the Earth, as hell, and the beyond-the-sky domain of God, the choir of angels, and the deceased’s souls collected for eternal communion with the divine.

Often, it’s portrayed as the individual in their best state, their best clothes, not naked, though as a transparent outline of the original person. These are common notions in the majority of the Western world who harbour some Christian or Islamic beliefs about heaven and hell.

To point this out isn’t to become a literalist or a fundamentalist, it’s to point out the fact of the matter. People in advanced industrial economies benefitting from the progression in complexity of technology and scientific comprehension of the world harbour, or hold to, fundamentalist and literalist visions of the world based on their ‘holy’ scripture.

That which comes from the messengers of God to inform the world about the revelations of the theity. In this sense, the rhetorical flourishes retort with the notion of the critics of religious fundamentalism as themselvesfundamentalist, literalist, inerrantist.

It’s quite the opposite, in fact. Those individuals who reject the ideas of the religious fundamentalisms point to the issues of fundamentalism, literalism, and inerrantism, qua fundamentalism, literalism, and inerrantism.

To confuse critique with oppositional imbibing of the same ratiocinative orientation is incorrect, individuals who reject them and then point them out may harbour such sentiments in other domains. However, the opposition to the fundamentalisms provides the basis for critique.

The popular misconception of “imbibing” provides some protection against more open critiques, updates, to the view of the world. In this sense, also, theology failed. These ideas of the individual soul connect to wider theological perspectives on reality.

Those marked as justifications of the assertions of religious texts. Also, not unreasonable for the time, in this manner, the public and in petto phraseology of the times, ideological leanings, religious contexts, and political constraints to kings and priests naturally lead to particular worldviews, weltanschauung.

To now, the public statement of the beliefs becomes lesser while the private harbouring of the ideas seems greater. It shows in the survey data of the general populations of some of the advanced industrial economies and the beliefs in the paranormal, the supernatural, the unnecessary metaphysical.

In a manner of speaking, as with the passing of the magician and skeptic James “The Amazing” Randi who permitted an extensive interview with me, magical thinking becomes the norm rather than not, while the base comes in the fear of death. Fear drives disassociation.

A disconnection from the self and the world. In this sense, it builds on some of the commentary of Dr. Sam Vaknin on dissociative disorders and personality disorders. Also, it motivates a need to justify the incredible.

That which probably can’t be, seems far beyond reasonable consideration, while garnering extensive support because of the overwhelming general fear of death, mutually experienced as a social species, and, thus, interpersonally supported.

In the cases of the standard repertoire of religions, some fear of the thanatian forces undergirding existence for biological creatures in which death becomes an inevitable byproduct of life with death as a consequence of life and life as an antithesis to the stagnation of death.

This idea of the soul comes from a litany of religious traditions, transcendentalist concepts, of reality. Those perspectives proposing a transcendent source of existence. In this sense, the idea comes later. Although, the argument becomes an argument for a transcendental object or subject, or both.

The transcendental entity, or being itself, or the source of being in this transcendent existence, more or less, amounts to an assertion. The assumption of this becomes the basis for the derivations of existence therefrom, where the transcendent being exhibits a property aseity or self-existence.

The issue comes from the assumption or the assertion of the being itself and then the property of this being as self-existence. Its aseity as the base for all other things with each existent with property seity. Those which can’t exist or continue to exist, except from the generative capacities of the aseitous being.

Also, the perpetuity of derivative existences coming from the transcendent being itself. If granting of the premise, following this, everything from the material framework of reality in the natural world to the immaterial essences intertwined, weaved together, and connected to the individual beings in reality dependent on the generative capacities of the transcendent object itself for their existence.

Those essences entitled the “soul.” Originally, this probably comes in the Western tradition from Aristotle with the theory of forms and then the original or final form as the transcendent object. Modern theologians, who appear to work in a dead discipline, make the similar claim.

God exists. God has property aseity. God exists and self-exists. God is a non-contingent, non-dependent, self-existing, being, and the source of being itself, whether the ethical and the moral in The Good or the divine breathe or image represented in each human being’s soul.

The soul connects the human being to God, or, more strongly, God to the human being. The immaterial substance or essence, the core, of the human being connecting the mortal to the immortal, the mundane to the divine, the material to the immaterial, the natural to the supernatural.

With the deleterious effects of thermodynamics and ageing processes through time on, for example, a human being’s body, the soul remains intact on the premise of living a good, moral, life, reflective of the source of The Good, God Himself.

However, in the cases of morally reprehensible acts, carried out over time, without compunction or regret, without an attempt at doing or serving penance, the unrighteous will face the wrath of the divine, of God, on their bodies, their lives, and their souls, as their souls became corrupted in the thinking and acting out of ethically terrible deeds.

In this perspective of reality, with a number of assumptions, the soul simply means the divine breathe or the image of God in each contingent being. The soul as the immaterial divine essence of a human being, for instance.

The issue comes from a number of levels. For example, without an explanation for causal chains in earlier physics or physical bases for theorizing about reality, everything is contingent upon every other thing. A causal chain as an analogy becomes a decent basis for thinking, then.

At some point, the time of the universe can be run back to such an extent so as to come to some original point of time. This can lead to a problem of infinite regress or an ad infinitum to the moments before other moments or the moments making other moments contingent upon everything in them. A deterministic reality based on Laws of Nature, not principles.

Those Laws of Nature, officially, as divine decrees from He on High as the Creator of all. The solution, by definition and not by fact, becomes: “It’s God. God is self-existent. Or, something is self-existent. Therefore, it is a god. In fact, it’s my God.” Clearly, you see the issue.

Individuals merely defined without a true explanation. How is God self-existent? Why is this your God? God becomes the sand to fill all cracks in the reasoning process, which, by definition, is irrational.

In common philosophical parlance, this becomes the basis for the counter claim of this not explaining anything, and, in fact, pluralizing a singular problem because it adds another, theological, layering of trouble to the original line of questioning.

In some framings, it’s called The God of the Gaps. A god, as an ill-defined term, regardless, gets some definition, and then the definition is used to fill the gap. “God,” as a term, even as an idea, simply and purely is ill-defined, amorphous. Those gaps in scientific knowledge get filled with theological concepts, e.g., God, Intelligent Design, and the like, to purport an explanatory gap.

This God of the Gaps form of argument leaves the original scientific problem present while adding another problem with the theological ‘filler’ unexplained in some sense, too. It’s a shameful form of ignorance masquerading as deep wisdom and knowledge.

As Noam Chomsky noted years ago in the Khaleej Times, “…Intelligent Design is creationism — the literal interpretation of the Book of Genesis — in a thin guise, or simply vacuous, about as interesting as ‘I don’t understand,’ as has always been true in the sciences before understanding is reached.”

The fact of the use of the term “God” or the idea of a god doesn’t explain much. Take, real explanations, with rigour, those found more often in the sciences. They use the senses, empiricism, reason, predictions, falsifying claims, experimenting, double-blind trials, hypotheses, peer review, and mathematical modelling, even computer simulations.

Modern science has rigour. Modern theology does not because modern theology, truly, is “old theology,” because it’s based on authority, dogma, and poor philosophy – stagnation; whereas, science is based on doubt and questioning within well-defined rigorous limits to come to some reasonable theoretical foundations about reality – keeping what works and jettisoning what doesn’t.

Theology will not change, as it always has done; science will evolve, as it always hasdone. Theology only made adaptations to its fundamental non-answers based on the poundings and hammerings of science, generally speaking. Science provides superior explanations without the need for a god, not an explicit rejection of a god.

Yet, a god becomes unnecessary to explain that which was previously explained via a god. Some approximations about what is happening rather than what we think might be the case, based on ancient literature, a sense of hope, a belief in the hereafter, and in the benevolent providence of the Creator and Sustainer of the cosmos.

Hope isn’t an explanation. A filling in the gaps by definition doesn’t help either. A soul in common verbiage and understandings seems to have much the same orientation too. God is the universe and everything outside the universe as some aseitous being generating and maintaining creation as long as He deems fit.

Human beings exist in God as pieces of God and, therefore, represent the instantiation of the Creator and Maintainer in all moments of existence. Those images of the divine are the atemporal, metaphysical stamp of the one and only true God, properly defined, in each and every human being, commonly called a soul.

It can be corrupted; although, the soul can be brought to reparative status with God; however, the soul will continue to exist. Unless, at some limit, God ‘deletes’ or removes the soul from existence itself. This is talk, idle chit-chat, assumptions, assertions, so barely arguments.

To not explain anything and attempt to contain everything via a series of definitions, it’s the lowest formulation, the worst form of thinking, because it’s not thinking in the least, while raised in the minds of believers, and proposed by its expounders, as the highest form of thinking.

That which commonly passes for high philosophy, while truly being either doggerel or dross, and more accurately going by the rather low and disgraced, at this point, title of “Theology.” The idea of a magical substance, the soul, fits into these forms of arguments.

It’s not really dealing with that which is; it’s as if a massive failure to have an accurate reality test, psychologically speaking. It’s dealing, as its origins start in cults, religions, and New Age groups, more with that which one wants to be true.

It’s simply a hope of more life, as reflexive positivity to cover the fear or cowering from death, reified into a transcendent object, the soul, in the material subject, the flesh and bone and blood of the body, and further asserted as objective and transcendentally sourced in a non-local, inhuman generator, entitled “God.”

Even in the metaphysics of the soul, the supermaterial philosophizing about the soul, one cannot attribute the purportedly best attribute of a human being, a soul, to a human being, but only to a divine subject-object, a transcendent being.

In a manner of speaking, in more direct terms, it’s a subtle form of transcendental self-hatred leading to a morality of not facing the facts of reality, i.e., inheriting cowardice, while abhorring the beauty of the body and life, inasmuch as can be found, as debauched, disgusting, rotten, and corrupted from sin, or inherently ugly, leading to a public and interpersonal pseudonymous persona or a false self presented as the real self, as a fundamentally anti-social act writ community for anti-sociality. All bound together with fantasy (and phantasy) as the foundation stone of reality, as an ontology.

Theology and religion simply don’t work on veracious terms or on empirical ones, Q.E.D., and can harm mental wellness, as well, and so on subjective psychological terms, too. Everyone, given the pervasiveness, the ubiquity, of the belief systems and the attribution of the quality of truth to them, in most societies by most people, can attest to this, whether skeptical or not.

The non-factual claims or non-empirical claims about the Devil, angels, demons, ghosts, psychic powers, and the like. The fact is most people believe in some form of them. The reality is none of them exist, except in the minds of human beings reinforced by social customs, bolstered by theological reasoning, and driven by fear of the unknown, including death and claims of an afterlife. It is make-believe reified, where its metanarrative, by definition, in “make-believe reified” equates to psychosis.

A non-explanation masquerading as an explanation by mere ‘argument’ by definition, confusion in word games, and reflective of both an individual anguish and a terror of cessation of life exhibiting more a philosophy of ignorance, a psychology of self-loathing, an epistemology of assertions, an ontology of fantasy (and phantasy), a logic of irrationality, an ethic of cowardice, an aesthetic of ugliness, a social philosophy of antisociality, and a metaphysics of nothing claimed as a metaphysics of everything, culminating in a general philosophy or a worldview of psychosis.

Similarly, the vast majority, as a qualitative extrapolation from history, from survey data on nations now, and the orientations of most in the faiths with beliefs in reincarnation or in an afterlife, as an assertion, believe in that which does not exist, in most likelihoods, and, based on the facts of reality, simply cannot exist.

This leaves ideas of the soul down to fewer options and held by far fewer people of the global population. A body without a brain does not work. Therefore, a body needs a brain to work. Same for individual psychology.

At the same time, brains come with bodies. It’s a packaged deal. Our consciousness is embodied while a result of the processes of the central organ in the skull, the brain, operating through time.

Without the central organ, no consciousness or functional body, therefore, the cessation of the body becomes the stoppage of the brain, and vice versa. As well, the material structure produces, generates, everything about youconsidered as you.

There’s an inescapable empirical fact of embodied consciousness and materially-bound consciousness. More generally, this could be formulated as naturally-bound consciousness and embodied minds.

Time is necessary. Existence is necessary. A body is necessary, while the brain is central; a brain is necessary, while the body is peripheral. Some central processing unit, organ in biological terms, producing an apparent, potentially illusory, unicity of existential reality, experience.

The total processes of which remain a mystery, while its correlates appear much better known with imaging technology than at any time in the history of humanity with the increasing rounding out of the perspective of the naturally-bound and embodied nature of consciousness.

With consciousness as a technical, non-mystical, armature constructing rich, deeply layered, and interconnected networks of information processing, a sense of something real, so richly endowed in individual, subjective, experience as to feelreal and seamless.

While, at bottom, given its natural construction and evolution through selective natural forces over a significant amount of time, it’s a natural universe generating a natural object. An object deemed “living.”

A natural, living object as a sub-system in a universe capable of mathematical modelling. In that, mathematics describes the universe or can provide an explanatory shorthand for existence itself.  In this, the system becomes explainable by mathematical functions and operators.

Subsequently, any natural system within the natural world becomes explainable, in principle, in mathematical functions and operators. It’s unavoidable in principle with the barriers coming into the practice.

In this, the brain becomes a mathematical function through time, a dynamic natural object, generating consciousness while endowed with some subjective experiential properties due to embedment in a body for embodied natural consciousness as merely something mathematical, algorithmic.

When speaking of reality, one must speak in the terms of empiricism, of science more generally and precisely, to come to evidenced or substantiated positions, in general, about the real world, the natural world, for which evidence exists, rather than the supernatural world, for which no evidence exists and areas of its possible existence continue to erode, decline, and fall away into nothingness.

The soul, in this sense, must be both a natural and a mathematical byproduct of the natural workings of the natural world, of evolution, and an evolved, embodied organ similar to or identical with the brain.

The soul becomes embodied, information processing as a reflection of a material framework, the brain. In fact, it comes directly from the brain, naturally not supernaturally. Traditions can proclaim atop the apogee of the mountains, “I have a soul.”

While, truly, with the facts before us, the overwhelming evidence and reasoning points to the accuracy of the title, “I am a soul.” A soul as a natural consequence of an evolved brain and body, as in the mind and some more. The “some more” as the total makeup of the human being.

An embedded consciousness in reality evolved without a particular directionality from without, meaning in a cosmic scale, while with the deep biological and geological time carving and crafting, honing, the psychology of organisms, including us, animals.

Teleology fails, cosmically, geologically, and biologically. Individually, operators make purpose, so bottom-up not top-down. Purposes for themselves. If social, then collectively as well, as in a weave of purpose. The cosmos, geology, and biology, honed without intent.

Only minutiae of the cosmosphere, geosphere, and biosphere given some minor, parochial purposes relevant to its evolved or constructed, internal, agency or operators.

Teleology only works psychologically, only partially at that. Not everyone develops proper purpose to fit this definition of purpose or design for their lives and their collectives. In short, outside of delusion, teleology is a failed hypothesis cosmically, geologically, and biologically, and marginally successful psychologically.

The brain through time as the mind, the body connected to the brain and vice versa, and the various relations with others’ minds, brains, and bodies, and the environments in which they happen to find themselves at some cross-section of time in an era of evolutionary time.

None of this requires extranatural sources, supernatural claims or origins, or a complete explanation of the proverbial ‘black box.’ So, individually, we can take some of the claims from some bright people before:

  • the intensity of the impression we make on others during and after our lifetime
  • an “idea” that has an “object” as a “thing in itself”
  • an advanced personal processor
  • our conscious selves
  • a finite extension of an infinite base

A soul as an impression on others during and after our lifetime would fit into this definition in terms of interactions and temporal impressions on others’ minds, brains, and bodies, and the environment.

A soul as an idea with an object as something in and of itself. In this sense, a seitous being, distinct entity, emergent as a property, while contained in reality. This fits snugly too, in an introspective sense.

The advanced personal processor simply meets the mind as the brain processing through time. “Our conscious selves” becomes a soul in the centralization of an agentic arena for processing of select or filtered information.

A finite extension of an infinite base may be the one tilting more into metaphysics than others. While, at the same time, it can be considered entirely naturalistically in a Descartian sense. In this manner, a “finite extension,” a cogito or cogito potential, that knows it exists and knows that it knows.

The “infinite” may not be true infinity, not by necessity, and may, in fact, represent an apparent infinity, while being an incomprehensible amount of existence to the capabilities of the finite extension, to the capacities of the cogito or the cogito potential, while, as a fact of the matter, existent as a profoundly large finite, hence “apparent infinity.”

In any case, one does not make the “soul” an extranatural occurrence, but, rather, a natural evolved happening and, indeed, an unavoidable, inevitable consequence of existence, temporality, and agency, themselves.

In that, the soul does not become an object in the sense of saying, “I have a soul,” but, instead, becomes a subjectunited with reality and separate in the sense of a cogito, a finite extension, a conscious self, an advanced personal processor called the mind, the seitous being as a thing in itself, and the impressions on others during and after our time in existence.

The soul as the subject in the dynamic object universe, while previously as an object with cogito potential or the capacity to differentiate in a sufficient manner to become a subject, a soul, in reality at large; where, in turn, a sole ensoulment evolves in an individual organism’s life in the manner of evolution via natural selection evolves over time.

The complete, comprehensive makeup of the individual as the soul. Once more, theology becomes a failed endeavour, useless, pitifully inadequate now. Furthermore, even sophisticated and smart individuals with a moral backbone, including Fr. Teilhard de Chardin, the noospherebecomes nothing new and not pervasive, so as to fail to acquire the title of a “sphere” and the “reason” (noo-) becomes merely an individuated trait found in some organisms, not even all organisms, within a species because of the cogito potential in most without cogito actualized in them.

Children die early. Adults get blows to the head. Diseases of the mind break individual wills and senses of reality. Thermodynamics breaks down environments important for individual and collective survival. Existence is not perfectly ordered because existence statistically exists.

By this comprehensive nature of an operator in existence as the definition of the soul, any and every damage to inter-relations with other operators, or damage to the environment relative to the order of the environment, the operator, and other non-agentic beings, or damage to the body or the brain of the operator, amount to deleterious effects upon the soul, as such, as parts and relations of the soul of the individual, itself. A naturalistic, informational, relational structure centred on the base armature known to agency, the human brain.

Therefore, theology fails. Even subtle theology, it fails too. The Fr. Teilhard de Chardin notion of a noosphere and an Omega Point fails to account more accurately with the basic reality of unguided biological evolution while without basis asserting a progression towards an endpoint, an Omega Point, interpreted through the frame of the most favourable mythology to him, Christ as the Son of God or Son of Man or God made flesh, as the coming to union with Christ of the reason-sphere, the noosphere atop the biosphere.

In this, no world soul, no global or universal soul, no magical essence, no supernaturalism, no divine breathe, no instantaneous insertion of the soul at conception, no Imago Dei (as souls come to evolve and do not become implanted/created while remain natural and informational structures), nothing but that which is; both self-evidently so, and over sufficient time, evidently so, as in given by the evidence.

In terms of conveying a meaningful statement, in the modern comprehension of the mind with updated meanings of a “soul” in the more comprehensive definition, we cannot objectify the soul, as this would objectify ourselves, saying, “I have a soul.”

Our only meaningful statement comes from ownership as subjects in the universe with bodies, brains, relations, and environments, as operators, in saying, “I am a soul.” A technical, natural existence which, statistically speaking, overwhelmingly can’t not be.

To own this, we differentiate internal to existence from objects to subjects with subjectivity in reality, where reality is “an objective and independent set of conditions, events, happenings, incidents, people, principles, facts.”

Thus, I do not have a soul. I am a soul. To others stipulating the latter, in turn, we can state, “We have souls.” In fact, the former inverted, “I have a soul,” becomes an impossible statement because the act of the statement, in some sense, implies, to be a soul itself rather than having one, as in to assert an act of independent existence, subjective existence, in reality.

Therefore, a soul exists because I exist. Souls exist because we exist, i.e., “I am a soul.”

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

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Conversation with Rick Rosner on Artificial Intelligence: Member, Mega Society; Member, Giga Society

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/22

*Please see the footnotes, bibliography, and citations, after the publication.*

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.* 

Abstract

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here. He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizzanamed him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine. Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory. Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube.  Rosner discusses: artificial intelligence.

Keywords: America, artificial intelligence, computer science, informational cosmology, principles of existence, Rick Rosner.

Conversation with Rick Rosner on Artificial Intelligence: Member, Mega Society; Member, Giga Society

Scott Douglas Jacobsen: I wanted to talk about artificial intelligence in the context of IC. So there’s this whole phrase in IC; the principles of existence those aren’t necessarily just the laws of physics but they certainly comprise them. And I don’t think anything not permitted by them exists but if things are permitted by them, then they exist. So, within that context they are entirely natural if they are allowed by the principal’s existence; human beings exist, our form of computation exists, and artificial intelligence in simple forms exists. So I think the term artificial intelligence… So, I think the universe as an information processor is fundamentally about computation in one word but a multi-faceted, multi-form type of computation and human computation has certain subjectivity to it and so I would consider that computation with human emphasis. 

Artificial intelligence, I would consider that another form of computation with different types of emphasis and in fact sometimes human character in them because we’re the ones making them. So it’s things that we’ve talked about. So I want to get your take on the idea that artificial intelligence, A) is not truly artificial in fact it’s as natural as human intelligence, just a different variation and B) you can take a unified frame of information processing by considering computation as a fundamental basis and then having different forms of emphasis. So you can have homo sapiens having a particular type of emphasis. So computation with human emphasis, you can have “artificial intelligence”, computation with different emphasis, and things like that. I think that simplifies it a lot because it just gives you a basis and then you just see different outcroppings of different types of computation. What do you think?

Rick Rosner: Okay, so there’s a bunch of stuff going on. Let me start with computation. In the most basic sense computation is just doing basic logic and arithmetic operations and calculators can do it, people can do it with a pen and paper, we can do it in our heads, and it’s barely information processing the way we think of it. When we think of information processing, we think information processing is doing a lot of basic operations. To add 19 and 13 doesn’t take many operations. So you’d barely think of that as information processing but to take however many operations per second it takes to make a video game play, that’s information processing because we’re talking about billions of operations. So I’m sure when you talk to most people about information processing they think about stuff that goes on in modern computers which is millions and billions of operations and more, trillions.

If you solve a video game, if you get all the way through Call of Duty, that computer’s probably done more than 100 billion basic logic gate flips with zero to one and all that stuff. We know that information is processing is inextricably linked to the processes of the universe that as the universe plays out, information is being processed at if IC is right, various levels. You’ve got the information that is within the universe’s processing purview, that is if I see is right and space-time matter and how they all play out is the universe processing information in what’s likely to be some kind of consciousness. That consciousness and the subconscious or unconscious parts of it are all part of purposeful information processing of an entity or linked sets of entities in a world beyond ours.

Then at another informational level you’ve got what’s happening informationally as matter interacts with in the universe according to the information based laws of quantum mechanics. Not everything that happens, not every physical and interaction in fact most little teeny individual physical interactions according to the laws of quantum mechanics don’t impinge upon if the universe is an aware entity processing information. Most of the little quantum events in our universe don’t appreciably impact of the universe’s thinking. The interactions are too small and don’t leave a record but to get to computation and consciousness as we experience them in our world that is we’re conscious entities, a bunch of animals are conscious and now we have AI. People are starting to get the feeling that AI is something between computer-based computation and human conscious computation. How people have been feeling about AI has changed drastically in the past year or two. I was just watching like a second of Free Guy, the movie with Ryan Reynolds. I’ve seen it probably three times; it’s from 2021. Have you seen it? Probably not, you don’t see a lot of movies.

Jacobsen: No.

Rosner: Okay. It’s about an NPC, a non-player character, in a video game that becomes conscious and starts acting with agency and it makes for a movie I like but it was never a believable movie that this could happen within a video game. However, two years later the movie hits differently because now it’s easy to imagine that such a character in a video game via AI, it could start manifesting the behaviors seen by that character in the movie. What else is happening with AI is that people who claim to know about how AI works are claiming legitimately I think, I agree with them about AI doing things well enough or even better than humans in some ways like writing. Chris Cole just emailed some Mega members that GPT-4, an AI solved a mega level letter series problem. I guess somebody input into GPT-4 what the next letter in this series is, I don’t remember what the letters are, and it came up with the answer.

And we all know at this point in March 2023, that you can give a verbal prompt to various AIS and they’ll give you an essay or a chapter or probably if you let it go, maybe even a whole book on some subject that would be mostly passable. It wouldn’t be the greatest chapter or book in the world but it would be usable. Somebody threw up on Twitter today, told some chat bot to explain Thompson scattering or some scattering at a refractive barrier or something and it got it wrong but in a way that the person who was posting the Tweet said that with a little more tweaking, that was a really good first effort and it would probably get it right. The major deal I think principle, is we’ve talked about it before but it applies increasingly much as the current crop of AIs do their stuff that the Turing test is obsolete and also there’s no one Turing test. It’s a whole range of awareness of the products of AI.

The original Turing test which Turing called the imitation game took place on slips of paper being sent back and forth via a slit in a wall in the 1950s maybe, maybe the late 40s and Turing said according to this test that if you’re typing messages and sending them through a hole in the wall and getting typed messages back and after you do this for a while, there’s no evidence that you’re not talking with a person, then according to the Turing test, I might be getting this wrong, then what’s happening behind that wall is thinking regardless of whether it’s a human doing it or a computer doing it. Is that correct? Is that the right understanding?

Jacobsen: Yes.

Rosner: Okay. Now that we’ve been working with AI for a while, we know that AI can pass superficial and naive evaluation in a Turing type way. You look at a head shot made by AI and at first glance you can’t tell it’s a head shot. There’s a site that’s I think called ‘this person does not exist’ and you look at the people on that site and they look like photos but they were images generated by AI and if you had like two seconds to look at each of them and you didn’t know how to look at them, they’d pass your superficial Turing test. But if you know what to look for, you can see the tells that AI is still not great at; earlobes, earrings, backgrounds, maybe the rate at which photos become blurry with distance, and the depth of field. Those photos pass naive Turing tests but not educated Turing tests and that certainly applies to I would think any current product of AI that somebody who’s looked at a lot of the products of AI is able to tell what AI is as spit out. So the Turing test has fragmented or been replaced with some more sophisticated version.

Also, along with that more sophisticated version is an expert opinion that even though the shit generated by AI is good, it doesn’t reflect consciousness that there’s not a consciousness generating this stuff. Even though there’s a minority opinion among kind of educated lunatics or just people who come to the wrong conclusions that this stuff might be conscious. My opinion is no, that you could probably at this point design at a video game character that would kind of look like it was acting with independence and agency and would come up with surprising behaviors and sophisticated behaviors and then you have to define behavior. You have to be conscious to have behavior. What’s happening with AI is requiring a lot of definitions to have to be made more precise.

Finally for this part of what I’m saying, I believe to have consciousness you need to have the setup that generates the feeling of consciousness which isn’t an emotion, it’s being within consciousness and feeling that you are within your consciousness which is as we’ve talked about at the very least broadband information sharing among a set of analytical nodes, right? That’s what we decided that that’s like a core necessity for consciousness?

Jacobsen: Yes, another aspect of that probably which we haven’t talked about much would be real time; it is constant input output of that complex multinodal networked information processing system.

Rosner: Yeah, the real time is tricky because you can imagine a thing being conscious in slow motion with the rate at which it experiences things being limited by the hardware.

Jacobsen: Well that’s also another thing. We know with ourselves the speed at which we process sound, smell, physiology, and sight are different speeds yet we have this illusion of this unitary sensory experience.

Rosner: Right, but the things that slow us down, it’s not really computation that slows us down or maybe it is, I haven’t thought about it enough but when you think about what slows us down… Like I said, it might be computation. It’s getting the signals processed and into your central consciousness that seems to lead to lags. I mean maybe if we thought about it and talked about it more, we would think that it’s also lags in central consciousness but central consciousness seems to be like via evolution to have adopted a way of keeping things seamless. When signals hit at different times, the way we’re arranged and the way we’re used to thinking, we’re able to handle signals arriving at different times without it making us particularly notice those lags or those lags making us crazy most of the time.

I’m thinking about with a machine-based potential consciousness, the actual processing, though now that I think about it I don’t know, probably AI could make that shit pretty efficient. I’m claiming without having thought about it a lot that you might have a thing that experiences, a kind of buffering that it can’t experience reality with the detail and think about reality with the detail you’d want in real time. So it would have to absorb chunks of reality and be slower at processing those little slices of reality than we are. It would might have to not work in real time but still would be conscious because it just doesn’t have the moment-to-moment processing power that we do but I don’t know, that’s a whole discussion to have but the deal is that current AI doesn’t have a lot of the hardware. It doesn’t have real time linked multiple analytic nodes.

Now people are working on linking verbal and visual, linking ChatGPT to a dolly so that you’ve got a thing that’s sending information back and forth between its verbal analytics and its visual analytics. And that’s a step in the direction of consciousness except that there’s no sensory hardware to speak of. It doesn’t have senses. It’s got inputs but these inputs are not broadband at all, they’re just like portals for entering information. That kind of hardware is not yet anywhere near our sensory input hardware. And I assume there are various choke points in AI where there’s just non-existent information processing nodes or systems that we have that we’ve evolved to make ourselves efficient thinkers that have yet to be incorporated into AI systems.

So you could have an AI, and somebody will do this pretty soon that animates a human-like character that appears to have agency but that is a very as if system, that character is not conscious. It is using huge big data to replicate human behavior and falls far short of consciousness. One last thing is, given that, then eventually we’ll have to examine human thought and behavior to see how far we fall into the as if system because we’re as if also. We behave as if we have consciousness with a degree of fidelity based on sophisticated powerful broadband information processing. That fidelity gives us consciousness, behaving as if we have consciousness with all this stuff that facilitates it makes us conscious. So in a way we’re doing the same thing that the shitty AI is doing, it’s just that our systems are so much better that we are actually conscious.

License

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

Copyright

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

Conversation with Rick Rosner on Alan Turing: Member, Mega Society; Member, Giga Society

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/22

*Please see the footnotes, bibliography, and citations, after the publication.*

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.* 

Abstract

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here. He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizzanamed him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine. Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory. Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube.  Rosner discusses: Alan Turing.

Keywords: Alan Turing, America, computer science, quotes, Rick Rosner.

Conversation with Rick Rosner on Alan Turing: Member, Mega Society; Member, Giga Society

Scott Douglas Jacobsen: I want to talk about Alan Turing’s extremism. I found one extreme quote, but I think it is more or less correct. I am saying this extreme even compared to some of the most, let us say, zany or even “rational” extreme positions of some futurists. So the quote is, “This is only a foretaste of what is to come and only the shadow of what will be. We must have some experience with the machine before knowing its capabilities. It may take years before we settle down to the new possibilities, but I do not see why it should not enter any fields normally covered by the human intellect and eventually compete on equal terms.”

Rick Rosner: Alan Turing, I think, must have been born before World War I, right? He helped Britain win World War II, and then he was driven to suicide in the 1950s, right?

Jacobsen: He was from June 23, 1912, to June 7, 1954.

Rosner: Wow! So, he was not even 42 when he died, which is crazy. Moreover, he was saying this stuff at least 70 years ago when there was barely anything you could call a computer. So yeah, he saw a whole landscape, the entire human enterprise being disrupted before there was jack shit to do any disrupting. So it is a shame that he was hounded because it was illegal, I think, to be gay in Britain at the time. He was, as far as I know, well-adjusted gay, especially for the time when he was not particularly closeted except where he needed to be professional as far as I know. Like, he would go on vacations to Mykonos and stuff where there were a lot of like-minded dudes, and he would have dude time. What happened was he had been with a male hustler, and the hustler ripped him off, and he filed a police report, and then that led to the police figuring out that it was a gay thing and there were consequences. You could not be gay and work in National Security back then because you were thought to be a blackmail risk from foreign spies. The upshot of it was that he had to consent to be chemically castrated, which involved, I think, probably taking a shit ton of estrogen, and he hated what the estrogen was doing to him.

I probably got 60% of the details wrong, except that eventually, he just put cyanide on an apple and ate the apple. It is a shame because this guy not only won World War II but understood the future better than anybody else. That might be an exaggeration, but not by much.

Jacobsen: I found another quote.

Rosner: Is this the more extreme one?

Jacobsen: I found it, but I give that as the third one. It is from 1951. “It is customary… to offer a grain of comfort in the form of a statement that a machine could never imitate some peculiarly human characteristic… I cannot offer such comfort, for I believe no such bounds can be set.”

Rosner: That is freaking crazy because he is one of the fathers of computing and huge in the realm of not just theoretical computing, but he figured out how to crack the German Enigma coding machine. So, he was tremendously practical but also super theoretical with the Turing test. He did theoretical work showing that a step-by-step computer is barely a computer that could flip zeros to ones based on a set of simple rules and could compute anything given enough time. The pocket calculator was still 20 years away. Transistors were freaking five or seven years away. At best, he was working with vacuum tubes, the integrated circuit was 20 years in the field, and he is coming to these conclusions not because he was a science fiction guy but because he was a fucking theoretical computing guy.

Jacobsen: And the quote that I came across where I have never seen such an extreme statement, especially from someone with such an authoritative identity in history. And it goes, “It seems probable that once the machine thinking method had started, it would not take long to outstrip our feeble powers… they would be able to converse with each other to sharpen their wits. At some stage, therefore, we should have to expect the machines to take control.” 

Rosner: That is wild. He is thought to come out of the early 1950s and from somebody who is not a science fiction writer. The idea that they would sharpen their wit through conversing is, in a nutshell, what AI does to sharpen its wits. It freaking gets big data and works its way through a shit ton of data which is, in a way, like having a billion conversations and getting pretty good at conversing via absorbing data. However, you could argue that you do not understand a billion conversations. Critics are being scared of AI now and are all saying it can simulate, but it does not understand. However, the path will be to simulate understanding better and better until it is the equivalent of our understanding because, as we have talked about, our consciousness and our understanding are, in essence, a simulation of some true understanding that cannot exist. There is nothing like some magic Cartesian fluid beyond the real world that bestows thinking with its magic that we understand via simulating understanding to a high degree.

License

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

Copyright

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

Conversation with Rick Rosner on Virtual Realities: Member, Mega Society; Member, Giga Society

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/22

*Please see the footnotes, bibliography, and citations, after the publication.*

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.* 

Abstract

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here. He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizzanamed him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine. Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory. Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube.  Rosner discusses: everything about virtual realities.

Keywords: America, digital physics, informational cosmology, Rick Rosner, The Matrix.

Conversation with Rick Rosner on Virtual Realities: Member, Mega Society; Member, Giga Society

Scott Douglas Jacobsen: So, this is the ultimate frisbee of virtual realities. You go first, please.

Rick Rosner: Ok, so, from time to time, we’ve casually kind of discussed how it’s interesting/possibly important that the issue of whether the universe is real or a simulation. In pop culture you have The Matrix, which is a huge trilogy of movies. Blockbusters, that center around the universe being simulated and in pop culture in the future the issue’s going to be, I think, bigger and bigger because of video games. Maybe, other forms of entertainment will simulate reality with greater and greater verisimilitude.

Jacobsen: That’s right.

Rosner: The simulations will get better and better. But then I was thinking about it a little bit and realize that just saying casually say, “You can’t tell whether the universe is real or a simulation.” Or if you couldn’t tell did, what would you mean when you talk about simulation? It turns out to be. Well, I don’t know if it’s not simple, but it certainly needs pinning down. Because you have issues like, “Who is the simulation for? Is it for the video game? Is it for the consciousnesses in that world? Is it the whole universe or is it just a chunk of it?” And all those things have implications for reality. It is naturally arising, but exists in an artificial armature – well, not necessarily artificial.

That’s another issue, but our minds are supported by our brains. You’d call that a natural armature versus a consciousness that would be supported by an information processing device that’s been built by people who are built by individuals who learned how to create consciousness. And then, of course, you have the problem of the turtles all the way down thing. What’s supporting each of these worlds – the hardware world and all that stuff? And it probably leads to what you were talking about, which is you kind of like you said, ‘Who cares?” Simulated versus natural, because in the end, it was a stack of turtles. The whole thing may become moot at some point. Anyway, it doesn’t seem trivial or simple to me. What do you think?

Jacobsen: Yes, I don’t think it’s trivial. I do think it’s simple because you don’t have a lot of options. So, let’s say, you have a naturally rising universe. Okay, let’s say, you get a civilization. They perform various virtual reality simulations of their universe and other possible universes. So, there you have a virtual universe arising out of the universe. Let’s say, you have some kind of not quite existent, not quite nonexistent universe; that is very quantum mechanical, just extremely virtual in its existence, because it’s not fully manifested insofar as it can exist and cannot exist. It’s at that edge between kind of solidity and not. You have others start off natural and have an entire timeline, a world line of the entire universe. There’s no need for a simulation in the first place. So, in that case, okay, you have a natural universe running all the way through. And the first case, you have a natural universe running into a virtual simulation. You could also have this iterative effect where you have extraordinarily long-lived universes, where you start off natural or you start off kind of quantum mechanically virtual. Then it becomes natural, then that civilization in that natural universe that happens to evolve simulates a universe in which you have other little mini civilizations that then themselves do simulations and you have this kind of matryoshka doll situation of simulations.

Rosner: You have that even with the natural universe, because every armature needs to itself to be part of a material world that is made of information that’s being stored in, so the turtles all the way down. And also, there’s another issue which gets back to your point of “who cares?”; if the better a simulated universe is, the less it’s going to violate the rules of a natural universe.

Any decent similar universe? Go ahead.

Jacobsen: Or any simulation in our natural universe or another natural universe, the laws of physics that govern the computation of that computational device, doing the simulation will limit the type of simulations it can do.

Rosner: Yes, and also, the probability of discernible divergences from apparent naturalness in a decent simulation is low.

So, like, well, just doing naive math, there are eight billion people in the world and you find out. And one person is magic because it’s a simulation. The odds against that are one in eight billion. And of course, in practical and more realistic terms the odds that you see violations of natural physics revealing that you’re in a simulation are just super low because it’s just there are probability arguments to be made. For one thing, we live in a world where there’s no good evidence of the world; we live in now, being a simulation. The same way, there’s no evidence of there being time travelers visiting us, right? There have been no probabilistic arguments to be made. So, based on the evidence of our world and the history of the universe as we know it, it’s apparently highly probable that the rules of the universe are not being violated, right?

Jacobsen: Yes. I mean, for that simulation, for any simulation to exist, which is grounded on a natural universe, that simulation, the computation behind it must rely on that natural universe physics. You can’t get out of that.

Rosner: But it’s easy to imagine a series of 50 years in the future. One hundred and fifty years in the future. It’s easy to imagine video games that are convincing simulations. And you can enter into them. And it’s even possible to imagine that you can have your awareness abridged so that when you’re playing the video game, you think you’re actually living in the world, the simulated world. You can also imagine that this video game has characters like free guy that are conscious and not realizing that they’re in a video game.

Jacobsen: Absolutely. And to say, that it’s limited by the physics. That its computation is based on the virtual universe. It’s not to say it can’t have its own variables and kinds of laws. It’s just the computation behind it will limit what is possible there. And it may be such that when we talk about computers as universal computation machines, like a universal Turing machine or something; these are only limited by our experience of this kind of computation in our universe. I mean, so, “Yes.”

Rosner: Yes, it’s certainly easy to build from our physics.

Jacobsen: Yes. So, our computers might not be universal. They might be general in this context.

Rosner: Yes, but the deal is, it’s possible to imagine a future that has a whole bunch of video games that are convincing simulations. Where within the games, the rules, some of the rules of reality would be violated. You can imagine a convincing simulated world video game in which you can fly, for instance.

Jacobsen: Gravity is reversed.

Rosner: Or something, it’s easy to imagine that these kind of games will be pervasive in the future. So, yet, we live in a world. The world we live in now doesn’t have any of those violations of reality. So, what’s the deal, probabilistic? You find yourself being a conscious being in the world that you’re in. And what are the odds that it’s a natural world? We, apparently, are in or it’s a simulated world. That you’re part of a game that runs for three weeks or three hours. You become conscious. You’ve got backs in your awareness. You’ve got a history. All these issues need to be addressed scientifically and philosophically, ideally scientifically. Are there probabilistic arguments to be made about whether you’re more likely to find yourself in a natural world or a simulated world?

And, of course, the simulated world you assume is an offshoot of the natural world, and as we’ve been talking of a natural world; it’s that assumption of legitimation. We have talked about, “I think, therefore, I am.” Within the context, given the extreme complexity and self-consistency of the worlds of our minds or an individual’s mind with its memories and its ability to mentally simulate the world, given the extreme consistency in the amount of information involved, that’s a statistical argument for the existence of the possessor of that consciousness. So, analogously, are there probabilistic arguments to be built around natural versus simulated worlds? Also, the extent of the simulated world.

Jacobsen: They are, in some sense. Any evolved mind in a natural universe is running a simulation of it. And this is not digital. Like my own mind is running a simulation of my little environment here, in front of the laptop. Similarly, with you in front of your Skype machine, it’s just the way things are. So, you could say simulation is the dominant strain of quantity of computation. Although, natural is the dominant quality of it. I mean, we’re only in a finite volume. We have seven or eight billion people running all these simulations based on their own minds. But those are very small volumes in the entirety of the Universe, the natural universe. I think you make the same argument where in any other universe where they have these simulations, even massive galactic-scale simulations. Computational devices of that scale, they would themselves be limited in that natural universe, which is bigger.

So, there’s one split there. Maybe, in that argument, it’s not usually made, which is that natural universes are the ground state. They’re much bigger. So, there’s a lot more computation happening with regard to them. Any kind of simulation that’s happening within them, whether it’s what we call digital or evolved consciousness, either case evolved or constructed. They’re far more plentiful. Because once the natural universe is already set up, then you have a simpler setup to kind of run different simulations.

Rosner: Yes, so, I mean, there’s that argument that we think can be made, which is that it’s just much more likely that we’re in a natural universe.

Jacobsen: Yes. Even though, the number of “simulated universes,” are arguably much more plentiful.

Rosner: Yes, so, it’s a mess.

Jacobsen: I mean, just the human species is a hundred billion simulations at various kind of world lines.

Rosner: We intuitively think that it’s much more probable. We’re in a natural universe, but we don’t know the framework to do any kind of calculation.

Jacobsen: You can throw a ballpark even by saying one planet in one universe for one species amounts to one hundred billion simulations. So, 100 billion little tiny world lines within that one natural universe.

Rosner: At that point, I am still finding myself confused. There’s another level. There are plenty of issues around simulation. Another issue, though, is that if the universe is a vast information processing entity. It is not necessarily aware of structures such as ourselves and our planet that have originated, that are built out of the matter that is made of the information in that information process. That the information in the processor is manifest as matter and space. And the whole thing is as our universe, but that the information processor gets the information out of the process that we experience as the universe without necessarily any awareness that this universe exists. Without any specific idea:: If it’s a sufficiently sophisticated entity, if I see this is anything like true, then that entity will have a general idea that there’s a universe made of the information in processing without any specific knowledge of what happens in that universe.

Jacobsen: I mean, consider the consciousness of an ant. Who knows how many ants in the world? What I am calling simulations in a natural universe, I am including those. I am not just talking digital; I am talking evolved. And so the non-conscious, so to speak, like an ant.

Rosner: So, we’re talking about two different things. There’s another issue with simulation, which is intentional simulation for a video game, and a simulation you’re talking about, which is a mental picture of the world.

Jacobsen: So, an objective simulation and a subjective simulation. Subjective can have a lot more flavors.

Rosner: I mean, that’s another like framework that needs to be fairly well defined.

Jacobsen: Maybe, in an intrinsic simulation and extrinsic simulation? Something like that.

Rosner: Well, I mean, like the simulations I am talking about are meant to emulate a world.

Jacobsen: You mean the simulations where you have two black holes processed virtually in these massive supercomputers and trying to see what happens when two black holes collide?

Rosner: No, I am not. I am not talking about that. I am talking about simulations that lead somebody in the simulation to potentially ask the question whether they’re living in a natural world or a simulated world. So, I guess, to be more clear, I am talking about simulated worlds, simulations.

The simulation we have in our minds are not intentional. They’re not constructed worlds. I mean, just talking about it shows that there are issues that need to be pinned down.

Jacobsen: You’re talking at a high level of simulation in my mind.

Rosner: It’s not just high level. It’s something different. It’s like the simulation that makes free guy think he’s living in a natural world. But it’s just as the simulation in a video game.

Jacobsen: So it’s an as if natural universe.

Rosner: There’s external intention there. Somebody built that world with the intent of making it seem real for their own purposes. Simulations we have in our minds. I mean, we didn’t intentionally build them. They’re a product of our evolved minds. They’re not there. For nearly every organism on Earth, they are meant to simulate the real external world.

Jacobsen: So right there. So, you’re talking at three layers. You have a universe, a really sophisticated simulation. And then the subjective impression, the mental map that simulated being has in that simulated universe.

Rosner: Yes. And I want to bring up one more point. So, if the universe is a giant consciousness, it’s not aware of the specifics of the material manifestation of the information in its consciousness. You can still argue that a system that’s possibly aware of that universe that is contained within the information. And an external world, an armature could tweak the events. Within the information universe it contains, it seems unlikely. But maybe also not by that, the quantum of events in our universe, the outcomes of when an open quantum frame becomes closed. Because an event, a quantum event has happened, you would think that the outcome of that quantum event reflects something that happened. For that outcome contains information about the world that the information is about, and those things should be… anyway. I’ve done myself a whole lot of lack of clarity and would just be wasting more time to go further into it, but anyway. This discussion, at least in my mind, is that the simulated worlds and universes need a lot more clarity in pinning down what they’re about in order to discuss them effectively.

Jacobsen: And we can both agree the ground state has to be a natural universe.

Rosner: Yes, but no. I mean, the easiest universe to imagine is one that has a timeline where every quantum event that has a complete timeline representing an actual history, and that the events on that timeline… Although, all the gazillion quantum events are randomly operating, according to the rules of quantum mechanics in a natural way. That’s the easiest universe to imagine.

Jacobsen: Any simulation that comes out of that has to be based out of some processing unit grounded in that universe. I think those are two points. So, any kind of simulation coming out of that universe or any type of simulation, virtual reality, coming out of that universe will have to be grounded in the physics of that universe, which will have a particular kind of computation.

Rosner: Not necessarily video games now that have alternative physics.

Jacobsen: That’s not what I mean. I mean, the physics for the actual computation to take place. So, in our case, we have digital computers, so you can simulate any kind of physics, but that type of range of simulation is grounded in competition.

Rosner: Objects.

Jacobsen: Yes.

Rosner: Is actually generating the simulation, the computer’s operating in our world, which we naturally assume to be natural.

Jacobsen: Yes. So, in that sense, that’s a point of huge clarity, where the material object in our universe that is the computational unit is constrained by a particular physics. But the virtual reality that it creates can have all sorts of physics. But it’s constrained by that original physics.

Rosner: Yes, although, I don’t know if that’s a big deal.

Jacobsen: Well, I think it might clarify the difference with the armature in our universe. This sort of thing.

Rosner: So, in the armature, the whole idea of the armature and the turtles all the way down is itself a mess. In that, we’re assuming that you can have this implied infinity because it’s an infinity that is informationally moot.

Jacobsen: Yes.

Rosner: That, even though it’s implied, it’s so distant in terms of having any possible effect on our world that you can just kind of wave it away. It seems like a terrible way to reason, though they’re in like Feynman type physics. There is similar hand-waving to get rid of troublesome infinities.

Jacobsen: As far as I am aware, that’s common in physics to hide infinities in various places.

Rosner: Yes, and it’s mathematically ugly. It’s philosophically ugly.

Jacobsen: Which makes it unlikely to be true because typically the true is beautiful.

Rosner: No, I was just reading. Somebody was writing about that whole true as beautiful thing and was debunking it. When physicists like Einstein say that beautiful is true, that’s based on many years of work in physics. And so, that’s a very educated aesthetic if you want to call it an aesthetic. But it might be more legitimate to call it a scientific intuition that what Einstein would find beautiful isn’t what somebody who finds astrology, somebody who believes in astrology, would find beautiful.

Jacobsen: I see.

Rosner: So rather than call it beauty, call it educated intuition.

Jacobsen: Makes sense. Okay, that’s fair.

Rosner: So, I don’t know that any further discussion on this stuff will be productive.

Jacobsen: Well, I think a wrap up would be helpful.

Rosner: My wrap up is that there are lots of issues around what we mean when we talk about simulation and the different types of simulation we might talk about. And it would be helpful to get that stuff more pinned down before we talk about the implications of simulated vs. natural universes and worlds. Because there’s a difference between a simulated universe because you could set up a randomized quantum universe within a computer and let it play out; it would be very small and it could be a whole universe.

Jacobsen: We should make that distinction.

Rosner: What’s that?

Jacobsen: Maybe, we should make the distinction.

Rosner: Distinction between an entire simulated universe and a simulated part of the world?

Jacobsen: Yes.

Rosner: Matrix. Because The Matrix doesn’t simulate the entire universe.

Jacobsen: Yes, I mean, in a sense.

Rosner: It simulates like the surface of Earth for all the people who are imprisoned in the simulation. And it simulates the stars and the sky and everything. But it dispenses in the interest of efficiency in The Matrix simulation. Does not give a shit about what might be happening on planets and some other galaxy. The simulation, matrix simulation, you have the images of other galaxies. And they appear to behave as distant galaxies might. But beyond that level of simulation, the prison keepers aren’t going to go to the trouble. The computational trouble of fully simulating distant galaxies.

Jacobsen: Well, in that sense, I think it’d be very, very rare to come across a true universe simulation. I think in that sense. You can make a distinction. This is a placeholder. That when you’re speaking of universes; you’re speaking of natural universes and you’re speaking virtual universes. You’re talking about worlds because it’s very likely only to be part. It’s going to be very partial.

Rosner: Again, just for me to wrap up, is just to say that this whole area is something that needs pinning down.

Jacobsen: Yes, I don’t even know what the terminology would be properly set forth to limit when we’re talking about that simulation of a world versus that subjective simulation.

Rosner: And what’s kind of weird is that, probably, the people building the universe will become the accepted terminology for, at least, some of these ideas that are going to be video game makers.

Jacobsen: Also, there’s another part of this, which is, “Do we simulate agents without agency?” Like bad guys in video games, they don’t have any agency. They’re just sort of these 3D.

Rosner: Right now, in video games, the only characters with agency are the characters being played by actual people.

Jacobsen: Yes.

Rosner: There may be characters within video games that are sufficiently complicated. I don’t know, because I don’t play video games. They might have like a sub-ant like level of agency. Because it’s a question as to “How much agency?”

Jacobsen: Very little.

Rosner: OK. But even so, an ant probably has more agency because an ant brain, probably, has like a hundred thousand neurons, which is not much compared to humans, 80 billion neurons. But it’s still a shitload of neurons enough to generate some behavioral complexity. And I am sure there’s no engine that runs a bad guy in a video game that has even the complexity of an ant brain. But in the future, it’s easy to imagine video game characters with the agency of an ant.

Jacobsen: And it’s different in what we have with those videogame characters because it’s a coding around which they behave as a 3D figurine, but ants have built into them – with ants that’s built into their system. It’s unified. There’s a central processing unit in them. In the simulated characters we have now in video games, that’s not even close to what is the case.

Rosner: No, but you got me. I am sure, like some of the non-playable characters and video games have very complicated decision trees.

Jacobsen: Sure. But it’s built. It’s distributed into the whole system and then played out through that little 3D figurine. In the end, it’s intrinsic to it. It’s much more tightly closed off.

Rosner: Yes, I think one thing we can say, at least in terms of this discussion, is that agents to have agency: Yu need to have consciousness.

Jacobsen: Yes.

Rosner: I think that in general, that seems. Well, that’s right.

Jacobsen: Yes, and maybe, also, there’s that sense of agency that has to come with a certain closed offness to the rest of the universe, where the only channels of information are getting in from your own little sensory apparatuses – whatever it is.

Rosner: Alright, I am tired. My voice is raspy.

Jacobsen: Ok, yes.

License

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

Copyright

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

Conversation with Rick Rosner on Routines and Societies: Member, Mega Society; Member, Giga Society

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/22

*Please see the footnotes, bibliography, and citations, after the publication.*

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.* 

Abstract

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here. He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizzanamed him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine. Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory. Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube.  Rosner discusses: Routines and societies.

Keywords: America, California, Cory Doctorow, frustration, informational cosmology, Rick Rosner, routines, societies.

Conversation with Rick Rosner on Routines and Societies: Member, Mega Society; Member, Giga Society

Scott Douglas Jacobsen: How should we handle frustration?

Rick Rosner: I perceive that you sometimes feel irritated by the repetitive nature of my remarks. Although it’s a convenient justification, I empathize with your irritation and occasionally feel the same about myself. When I reflect on my early life or teenage years, the narrative often circles back to being intelligent yet longing for a romantic partner. This topic has been discussed numerous times. Then, there’s the subject of informational cosmology. We explore it, proposing various falsifiable theories and hypotheses to enhance the overarching concept. Yet, the foundation of these ideas remains somewhat unstable. Would you like to add anything?

Jacobsen: I suppose that’s reasonable. Our extensive collaboration means we’re constantly searching for fresh perspectives on familiar topics. I try to explore new themes. Working in a horse farm is exhausting. By day’s end, I’m utterly drained, needing around an hour and a half just to unwind and return to normal. At that point, everything feels muddled, and I’m ready for sleep. I usually have a substantial salad, then I might read a little or attempt some writing, but it can be challenging.

Rosner: Do you visit the grocery store right after work?

Jacobsen: No, I opt for services like Instacart for delivery.

Rosner: I’ve had jobs that left me as weary as you describe. One was located near a supermarket, and I’d stop there after work for groceries. But making choices in such an exhausted state was overwhelming.

Jacobsen: And I’ve streamlined much of my routine, like stocking up on frozen fruit. To introduce a new topic: What does Scott eat?

So, my diet includes frozen dark cherries, blueberries, mixed berries, and large bars of 70% dark chocolate from the freezer. Occasionally, I consume protein shakes. My coffee is decaf. For breakfast, I typically have oatmeal with blueberries or just frozen dark cherries, dark chocolate, and a protein shake.

Rosner: Do you blend these, or do you consume them cold?

Jacobsen: I prefer eating them cold. My bowl typically contains several measurement cups worth of dark cherries.

Rosner: So, they are somewhat crunchy and frosty?

Jacobsen: Yes, they’re crunchy and frosty, which is particularly enjoyable during summer. Then, I brew about 10-12 cups of coffee, consuming two cups in the morning before any measurements. The rest goes into a thermos, and I drink it throughout the day.

Rosner: That seems like a substantial amount of coffee.

Jacobsen: It is, but according to Harvard Health, up to 10 cups can be beneficial. It actually improves several health metrics.

Rosner: And you don’t experience any fibrillation from too much coffee, right? You’re probably too young for that.

Jacobsen: Correct, I haven’t had any issues. As long as I keep my consumption within a certain range, I’m fine. So, for lunch, I usually have more frozen dark cherries or mixed berries. The mix includes blueberries, raspberries, and blackberries. And more dark chocolate [Laughing].

Rosner: Do you store the dark chocolate in the freezer as well?

Jacobsen: Yes, because it becomes super crunchy and crumbles nicely.

Rosner: Doesn’t the crunchiness interfere with the taste of the chocolate?

Jacobsen: Not for me, no. It crumbles but melts quite quickly due to the warmth. Actually, it’s 27 degrees right now, and it’s past 9 p.m. This reminds me of when I lived in California, where it was warm all the time. I couldn’t stand it, I hated it. So, experiencing it here is strange. My building, surrounded by gravel, seems to make the immediate vicinity warmer. It’s a farm building not designed for efficient heat dissipation. The heat gets trapped in the ceiling, which is great for winter, but in summer, when the heat comes down, it’s quite intense.

Rosner: Is it currently the season for horse-related activities, or is it too warm for that?

Jacobsen: Absolutely, it’s horse season now. If it’s extremely warm, like during a heat wave, they simply start everything earlier in the day, around 8 a.m. and finish by 11:30 a.m. for training. But on a typical full day, activities run from 8 a.m. to 5 p.m. It’s back-to-back half-hour training sessions. Participants need to be set up and on their horses, ready to go about five or ten minutes before their lesson. So, the first person prepares, starts their session at around 7:30 or 8:00, and finishes in half an hour. Then the next person takes their turn, and so on. Some even travel from North Vancouver, which means an hour’s commute each way, two hours in total, plus the time for preparing and tacking up, adding another 30 minutes.

Rosner: That seems like quite a commitment for just a half-hour on horseback.

Jacobsen: Exactly. And they’re investing a significant amount of money not just for the horse, but also in gas, potential work time, car insurance, food, and coffee during the commute. It’s a considerable expense just for that experience.

Rosner: It seems more feasible for those wealthy enough to own a horse, and possibly even have someone else manage some of these tasks for them.

Jacobsen: Yes, all the expenses associated with training, keeping a horse here, lessons, and trailering – it’s almost like having a mortgage on another house. It’s quite costly.

Rosner: Do people ever choose to fly in instead of commuting by car?

Jacobsen: We have one client, a teenager. Someone looked into it and discovered their family’s net worth in North Vancouver is about 330 million dollars or so.

Rosner: Wow, that’s impressive!

Jacobsen: The facility is very high-end and caters to a wealthy clientele. It’s predominantly a culture of the affluent. The main clientele in this equine industry is certainly not men, and I can see why men might feel out of place.

Rosner: Why is that?

Jacobsen: There are a lot of demanding clients, often referred to colloquially as ‘Karens’.

Rosner: Karens, I see.

Jacobsen: Indeed, based on the demographics I’ve researched and written about, the typical profile is women aged 35 to 54, well-to-do, often white and brunette. That’s where you tend to find many Karens.

Rosner: Okay, that leads us nicely into the topic of moving couches with Carole.

Jacobsen: Yes, do tell me about your experience with Carole, which sounds quite interesting.

Rosner: Carole isn’t a Karen, but she expects polite communication even when we’re maneuvering these heavy, 150-pound couches.

Jacobsen: So, she’s particular not just about what you’re saying in terms of instructions, but also about how you say it.

Rosner: Exactly. I’m not one to say ‘please’ when we’re balancing a couch precariously. I’m more direct – “Go left, move left, no, push this way,” focusing on the practicalities of the situation. Carole then asks why I get so cranky during such tasks. It’s not about being cranky; it’s about being direct and responsive to the immediate needs of the task at hand.

Jacobsen: That approach wouldn’t work here. A woman might be able to be that direct, but a man can’t. I was told by a colleague who’s been here for about five years that I’m one of the few guys who’s managed to fit in, working full-time during the day.

Rosner: Are you skilled at this kind of courteous discourse?

Jacobsen: I’m okay with it, or I just avoid situations when necessary to cool down.

Rosner: Understandable.

Jacobsen: The young women here have developed their own culture. They act in ways that might have been associated with men in the 1950s; they use strong language, frequent pubs, and are quite forward in social situations. Their biological sex is female, and they’re predominantly heterosexual, but their gender expression is more masculine. They carry themselves with a certain masculinity. It’s a new dynamic, and I sense there’s some internal conflict or shame associated with it. It’s a complex situation, navigating this new generation of women with diverse gender expressions.

Rosner: Carole recently brought home a book from her school, a concise guide, about 80 pages, on pronouns. It covers proper usage and how to rectify mistakes. It’s different, and while some might see it as a fad or the end of times, it’s not. It’s just a change, likely a shift towards something better.

Jacobsen: Interestingly, one out of every six women now identifies as a lesbian.

Rosner: Is that a general statistic?

Jacobsen: Yes, one in six.

Rosner: When considering lesbian versus bisexual identity, it’s not really our place to be curious about such personal matters. People should be allowed to be who they are. But statistically, when you mention lesbian identification, does that include those who identify as bisexual?

Jacobsen: I’m not sure.

Rosner: Okay.

Jacobsen: My understanding is that lesbian refers to women interested exclusively in other women. Bisexual, by definition, involves attraction to both genders.

Rosner: The old estimate often cited by the gay community was that 10% of the population is gay. So, rising to nearly 17% is significant, although not overwhelmingly so.

Jacobsen: Regarding the LGBTQ community, the actual figures indicated that about 4% of the total population identified as LGBTQ. These were the numbers presented on educational websites. The breakdown likely varies, with a small percentage being transgender, perhaps around 0.1%, and a larger portion identifying as bisexual, gay, or lesbian. Women’s sexuality tends to be more fluid than men’s, so you might find a higher percentage there. Homosexual men probably follow next in prevalence, then bisexual individuals, and finally transgender people.

Rosner: Also, as societal emphasis on conforming diminishes, these labels become less significant. In Hollywood during the 1940s, movie stars, shielded by their studios, often engaged in relationships regardless of gender norms. The studios would cover up scandals, employing private investigators and enforcers. People in the entertainment industry tend to be less strictly heterosexual. Beautiful people, without much concern for gender norms, would engage with each other freely. As the pressure to conform to traditional gender roles decreases, this trend of people doing what feels right for them is likely to increase. Personally, I couldn’t explore a homosexual relationship because it contradicts my self-image as a masculine man. However, a version of me, a hundred years in the future, raised with less gender conformity, might have experimented in college, something inconceivable to me now. So, it does make sense.

Jacobsen: Yes, I agree.

Rosner: For women, there’s currently less pressure to conform to traditional notions of femininity.

Jacobsen: That’s absolutely true. I also believe it’s a reaction to the intense suppression of women over several centuries. There’s a segment of women who, in response, feel a desire to retaliate against men. It’s as if they’re saying, “You kept us down for so long, now it’s our turn to assert ourselves.”

Rosner: I’m referring to the superficial level where there’s no stigma attached to women being intimate with other women in college or even having full relationships. If a man in a heterosexual marriage learns his wife had a girlfriend for six months in college, it’s generally less impactful than if a woman discovers her husband had a boyfriend for the same duration in college, which could be devastating for many women.

Jacobsen: Currently, we’re seeing that women in their 20s focus on their careers and then shift to seeking a balance in their 30s. Men, on the other hand, seem more open to marriage between the ages of 25 to 29, perhaps even 25 to 27. This creates a mismatch in timing. Women aren’t ready when men are, and when women are ready, men aren’t as available. It seems we’re at a transitional point in societal norms.

Rosner: Yes, and this transition will likely continue as gender norms further erode and life spans extend. This will disrupt traditional patterns.

Jacobsen: I think the future will focus more on the empowered individual, aided by technology. Traditional forms of family formation, even those redefined by progressive views, might become outdated in a post-humanist future. This could also apply to nation-states, which may become passé, leading to the formation of various technocratic entities or fiefdoms.

Rosner: Indeed, we observe that many national governments struggle to keep pace with technological advancements in terms of legislation and policy. Among developed countries, we’re one of the least effective, hindered by a significant portion of the adult population resistant to progress. However, smaller, more agile countries like Estonia, and even China, despite being a communist dictatorship, are quite adept at integrating technology and ensuring their population engages with it. As Cory Doctorow suggests, it’s likely not governments but rather groups of specialized individuals, or ‘expert tribes,’ that will devise most solutions for the future.

Jacobsen: That’s a more precise way of putting it. Currently, we have countries that seem to exist in a bygone era, almost like theocratic fiefdoms, while other regions, such as Los Angeles and Silicon Valley, represent technocratic, cosmopolitan areas. These places are on entirely different philosophical and technological trajectories. Perhaps we’ll see the emergence of various ‘tribes’ globally as nation-states gradually lose their influence. These tribes, or groups, will likely form alliances or networks based on shared interests or values.

Rosner: Yes. Cory Doctorow’s concept of ‘walking away,’ as explored in one of his novels, encapsulates this idea. People may increasingly disengage from traditional government structures. However, it’s important to note that this term has been somewhat hijacked by right-wing groups who use it to signify a departure from what they perceive as a controlling ‘deep state.’

License

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

Copyright

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

Conversation with Rick Rosner on AI and Our Future: Member, Mega Society; Member, Giga Society

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/22

*Please see the footnotes, bibliography, and citations, after the publication.*

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.* 

Abstract

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here. He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizzanamed him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine. Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory. Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube.  Rosner discusses: AI.

Keywords: America, artificial intelligence, AI, consciousness, physics, Rick Rosner.

Conversation with Rick Rosner on AI and Our Future: Member, Mega Society; Member, Giga Society

Rick Rosner: We have talked about consciousness, physics, and everything for nine years. Moreover, when we have been talking about AI and what is to come early on and medium on four years ago, five years ago, we were talking about how big data processing would change everything that humans have taken the low-hanging fruit based on not having the ability to hold big data sets in our minds. Then, all of a sudden, in the last year or year and a half, we have seen the actual consequences of being able to manipulate big data via machine learning. So when we talked about this stuff five years ago, were still determining how exactly how things would play out. We certainly did not expect them to start playing out so soon, but my question is, do we have a better idea based on just the last year and a half of how the… It is not the singularity, but it is not the singularity of how it will play out. What do you think?

Scott Douglas Jacobsen: It will be a slow, bubbly. There will be places where it progresses so fast that people get scared and regress in portions of that culture.

Rosner: You mean, like after Obama was President, like it scared half the country into becoming big ass racists.

Jacobsen: It scared 10% of the population in it.

Rosner: They got loud and dragged another 10% along with them.

Jacobsen: Yeah, I mean, some people are going to vote Republican because of a particular religious background, or they make those statements, or they vote for party line because they have always voted that way. Many people are solid blue.

Rosner: I mean, some people who are lifelong Republicans and they hold their nose, and they vote for, or they just miss out on like the stuff that we see every day on how crazy the Republicans have gotten. So, AI will revolutionize medicine. I am hoping sooner than we thought. I subscribed to a feed that is AI-looking or just like browsing through tens of thousands of studies and drawing conclusions, a lot of which is obvious, but the AI is doing it. It browsed around until it found eight studies, a leaking type 2 diabetes, and food addiction and said all right, there is a link. Moreover, that was like yesterday’s little thing that it sent me. They trained it to look for groups of studies and draw conclusions from those groups of studies, and a lot of the conclusions it draws are not surprising. However, it will improve, and AI will start changing medicine, and I assume it will get good at that pretty fast. Do we start getting like years added to our life expectancies within the next eight years? What do you think?

Jacobsen: I do not know. That is all, Rick. It is hard because the way I think is spatial and statistical, and then I put that into words. So I see this as hills and valleys of population dynamics; portions of the population will take on anything, and some of the things they take on will be so new that it will be bad for the health. You will have others who are more tentative, and they will go about it reasoned, and that will be another 10% of the population.

Rosner: What I am talking about is medical treatments themselves.

Jacobsen: Well, that has been going on for a century.

Rosner: No, but now, with AI, you can just brute force. I mean, the kind of drug studies they have been doing have been increasingly big data-driven, like do not rely on insights, just test 1500 different substances and see if any of them do anything. This automated system is just throwing shit into test tubes and not worrying about coming up with hypotheses, just seeing what works.

Jacobsen: It is the wider view in information cosmology; everything is simulatable. So it is just a matter of computation, the proper algorithm, and knowing the system. So, I think the next step is not broadband human simulation; I think it is, “Okay, you have a problem with your pancreas, here is our pancreas simulator with various inputs, and here we are going to plug in 200 different drugs we have or whatever based on your genetics and our scan of your pancreas to find out what the issue is and what will work with that” That is as a halfway between sort of the ideal state of personalized medicine and the current state of medicine as general but leaning towards personalized medicine. 

Rosner: I guess what I am asking is, as they say, Jimmy Carter’s life, like three years ago, he had fatal brain cancer, and then they found a personalized treatment that just killed it, and the guy is still alive.

Jacobsen: I mean, we are the sum of interrelationships of different systems, and those are all natural systems.

Rosner: So what I am asking is, are we going to start seeing the mortality of almost all diseases, start getting knocked down or say the mortality of the diseases that kill 85% of the population, there will still be some resistant diseases, but will we start seeing mortality just getting decimated?

Jacobsen: Yeah, there will be Luddites too. This idea is not original to me. However, there is an argument to be made for relative stupidity in a population as an evolutionary driver for smart people and the population to get even smarter.

Rosner: Well, okay, so what you are talking about is behavioural changes to some extent where you tell people to quit eating three big meals and start eating ten tiny snacks a day, and you will add an average of two years to your lifespan and most people just will not put up with that shit. They will just keep doing what they have been doing. However, I am also talking about simple medical therapies, drugs, engines and crisp or derived tweaks to fucking people that will be taken up by the vast majority of the population that is affected by those therapies because why not. If something will add years to your life and it is just a matter of taking a pill, then informed people will take the pill, or we will get the injection.

Jacobsen: Well, I interviewed the world’s most cited doctor; he is an epidemiologist. He studies disease for his career and is a distinguished professor at McMaster University. We did 10 or 12 interviews, something like a large number. We may have talked about this, but basically, another aspect of that is having the wherewithal and the background to know whether or not to do surgery; that’s also a big thing. So, for people who tear their ACL, do you give them knee surgery or not? Moreover, what they started finding is you get a better sort of functional need for about six months after the surgery; you compare that to a controlled trial, which is no surgery and for most people, most the time after six months, whether you have the surgery or not, you are at about the same level of functionality. The consequences of the surgery are a higher probability of arthritis and wear down of the knee in the long term.

Rosner: Well, I’ve got a similar thing, or I put off getting hernia surgery for about eight years because I read a study that said that they mesh the way they do it now and that the outcomes with mesh in terms of paying afterwards were about the same as people who had no surgery. I didn’t want to fuck around with the mesh as long as I could push the hernia back in, and then there came a time when I couldn’t push it back in.

Jacobsen: You were pushing on a hernia physically back in yourself?

Rosner: Yeah, it’s just where there’s a rip in your muscle wall down right above in your V, your sexy V, right above your cubes, and I had a thing that was the size of a marble, and at the end of the night when I went to bed to lie down and go to bed I just poke it back in, and it almost always went back in, and then there came a time where it quit going back in it, and it was out for like two-three weeks, and I’m like, “All right, I need the surgery now because it’s not going back in” In that eight years I think the mesh got better I have mesh now, and I’ve had no problem with it, but for eight years I was just like back in, not that big a deal. It’s not hanging out of your body but out of the muscle wall. So it’s right under your skin where it’s part of your intestine, and it’s just up against your skin instead of up against the muscle under your skin. Anyway, I read a study and then made my best judgment to put it off.

So we got AI that’s going to mess with medicine. Now, what else is it going to mess with? I assume that at some point, it becomes a trusted counsellor in your phone where you can ask it stuff like ‘Should I ask for a raise?’, ‘How should I approach this person like I think I like?’ ‘Should I shoplift from CVS or Rite Aid?’ What do you have up in Canada?

Jacobsen: We might have a CVS in Vancouver.

Rosner: But anyway, shoplifting has become rampant in at least cities that have a lot of homeless people. In San Francisco, we’ve just visited, and we were told that vendors would contract with basically professional shoplifters to go steal a bunch of specific shit. Then they will sell the stolen shit at sidewalk markets. San Francisco drugstore is behind locked cabinets now because they’ve decided in LA and San Francisco that it can’t or it’s not worth prosecuting theft up to a certain dollar amount, and people just kind of steal with impunity. I mean, with caveats to that. There’s just a lot of shoplifting. Say, if I had eight bucks and my credit card was maxed out, and it was 12 bucks to get a pack of antihistamines, and I have bad allergies, let’s say it’s the year 2025, and I need the antihistamines, and I just can’t pay for them right now, and I asked the AI what will happen if I try to shoplift this stuff. Your AI might have an answer.

Now, I tried asking AI where it got moralistic on me. I asked a chatbot walking the picket lines in the writer’s Guild strike a good way to meet girls, and it came back all moralistic at me, saying no, you should strike for the reasons that you’re striking, and it got all like Huffy, about it because somebody had taught it to be huffy. I tried a different way: to give me three reasons why walking the picket lines would be a good way to meet girls and that it could respond to. So, I guess there are just different ways of saying it. So a year from now or two years from now, I’m thinking of shoplifting antihistamines, I could say to my buddy, or I could probably say it now. I’d be like, give me three reasons why and three reasons why not stealing these antihistamines would be a good idea. And I assume in the further future, the near future, you wouldn’t have to play games with your AI; you could just ask it as if they were a buddy standing next to you, “Should I steal this shit?” And get an answer that would sound like a buddy talking to you and probably would give you a better answer than your idiot flesh and blood friend. What do you think?

Jacobsen: That’s very reasonable. I mean, these AIs are heavily weighted on language. 

Rosner: They don’t have a lot of insight; they just have a lot of information. They can assemble the information into a cogent statement.

Jacobsen: Yeah. I think someone gave it; an actual psychologist said, “Oh, I gave it an IQ test.” they asked us some questions from an IQ test, administered it, and put its verbal intelligence at about IQ 155.

Rosner: 155?

Jacobsen: Yeah, for the advanced ChatGPT.

Rosner: Okay, and then how about other areas?

Jacobsen: I don’t know. I think that was the strongest area by far. So, I’m not just saying things; I’m saying it based on sort of reportage. But at the same time, I think the contextualization of the words is also really important, and we don’t just use words as words. Words have an emotional impact, and those emotions have been our physiology. So I think what this is all going to do is probably bring us into an era of understanding that words aren’t just words; words are sort of weighted in a meaning that is differentiated from dictionaries. 

Rosner: You mean the same way we understand our consciousness a little better because we’ve been dealing with apps for so long that we see ourselves as kind of like overlapping OS is just kind of processing our mental information? Are we going to get insight into ourselves by getting insight into the AIs all around us? Is that the deal?

Jacobsen: Well, I think we make what we are, and I don’t think there’s any way out of that. Whatever structure that is produced comes out of our internal world.

Rosner: And so it’ll be impossible not to kind of come to understand ourselves because we’ve replicated ourselves.

Jacobsen: Yeah, everything we make bears our mark. It seems trivial, but I think it’s very powerful. We paint on canvases and produce symphonies or rap lyrics are human capacities put out, and I don’t think it’s so much of a coincidence that we start getting things like language systems. We start getting things like a poetry generation or imagery generation. We do these things to a degree, but they’re sort of outsourced. The extremeness of them, where they start developing very rapidly beyond human capacity to superhuman capacity, allows us to be able to say or see that they’re sort of exporting parts of ourselves to another domain. Those things give an insight that ‘oh they’re missing this part, they’re missing these other systems connected.’ So you have these language systems that are producing this phenomenon, the experts are calling hallucinating. You’ve heard of this. It’s the idea that it produces or generates convincing text with lies in it. 

Rosner: So when we try to imagine the near future, what are we able to say that isn’t about it that isn’t obvious like that isn’t generalities? Yeah, that’ll lead to job losses and changes and types of employment; that’s an obvious generality. I just read a tweet thread from Justine Bateman, the actor Jason Bateman, who’s been in a zillion things.

Jacobsen: Yes.

Rosner: His sister, also an actor, director, and writer, went back to school and got a degree in computer science, and she’s got a lot of justifiable anger about stuff. I like her. I saw her in person being angry. I went to the bank, and I was getting poor service, and then this woman walks in with her mom and stands around for five minutes and gets poor service and is obviously pissed off and just leaves, and I’m like, wow, like, I can relate. She was weirdly familiar, and I figured it was Justine Bateman who was willing to embrace her anger. She wrote an angry tweet thread about how we better this Writer’s Guild strike and any subsequent strikes by the Screen Actors Guild, directors, and anybody in a creative guild who will negotiate. These negotiations have to be stringent and ironclad, or we’re fucked because she said we did seven seasons of Growing Pains, which was her biggest show, and if you love that show in a couple of years. You say, hey, AI gives me season eight of Growing Pains. It’ll have the first seven seasons’ input, and it will be able to give you plausible scripts. It will also be able to simulate the cast’s likenesses and give you another chunk of episodes that are just as entertaining and not weirdly different from the actual episodes.

And she says that agents will just go along with this shit as long as they get their 10% anytime. Some digital representation of somebody getting a job. It’s up to actors, writers, directors, and producers to protect themselves because this is coming. It can take over many creative tasks that flesh people currently do. I buy her argument that if you want a movie, if you want a spy movie with Chris Hemsworth and Ana De Armas that runs 75 minutes and involves a stolen nuclear weapon and travel to exotic foreign locales and a burgeoning romance, you can specify all that shit or you don’t even have to specify all that, you just throw in a few of the ingredients and AI in 2027 will be able to deliver that to you.

So, does that mean we all just become dumb consumers? People are sloppy about spelling now because spelling has been outsourced. Is it going to make us more creative or less creative? Because right now we’re getting bombarded with… three years of Covid, we watched everything. So we know everything.

Jacobsen: A lot of the input requires living organisms to continually produce output to have its big database, so culture constantly evolves. So, there’s an open question here. Do these LLMs, language models, and these other algorithms for producing things based on big data and machine learning and then neural nets and deep learning produce enough novelty to keep themselves relevant? 

Rosner: Yeah, it’ll absorb all that because it’s fast, like the trope Carol pointed out was on the sitcom we were watching. The guy explains why another guy’s being an asshole, and the asshole starts to feel bad, and then the other guy goes, “I was just messing with you,” and then “Or was I” and “I was just messing with you,” and she said that happens all the time in sitcoms. That going back and forth between serious and not serious, you can’t tell if I’m serious or not, and it’s a thing she hates because she’s seen it too much lately. When half the shit that AI absorbs is the product of AI, won’t AI start coming up with its tropes? Will it acquire a sense of humour and start generating its weird jokes?

Jacobsen: So this goes back to the extremism of Alan Turing, and the idea is the robots, the way algorithms detach from a body or in a body. They will begin to sharpen their wits, a broad-based cultural version of that or techno-cultural version of that where they will begin to use what we have given them, or they have sometimes stolen from us to sharpen their wits. Then, they’ll be performing at superhuman capacities. 

Rosner: So we’re going to be laughing at robot jokes?

Jacobsen: Yeah.

Rosner: Not jokes about robots.

Jacobsen: I mean, everything they have for a joke should have an underlying structure that can be abstracted and regenerated. 

Rosner: But AI will begin to understand jokes and will begin to notice the same way that I’m reading AI’s generated studies or meta-studies where it’s found a trend among studies and that that AI will start finding trends in human events and behaviour that it can make new jokes about.

Jacobsen: Yeah. We can go back to another point we’re discussing earlier. Even though it will produce jokes at a superhuman level, I don’t know if it’ll necessarily have an understanding of them. However, it can simulate an understanding through things like an advanced large language model.

Rosner: Right, but it doesn’t matter whether it understands. I mean, yeah, no, it will kind of understand; it won’t appreciate jokes in the same way we do because there won’t necessarily be a consciousness or a fully formed awareness there, but it will learn how to make well-structured red jokes.

Jacobsen: It’ll be like an easy bake oven. It can make a perfect piece of bread or cake; can it smell the cake? Can it taste the cake? Does it react to the cake? 

Rosner: But the deal is, as consumers, we won’t care whether it understands or thinks the jokes it generates are funny. All we’ll care about is whether the jokes are funny, and eventually, they will be.

Jacobsen: Yeah. 

Rosner: I’ve listened to hundreds and hundreds of hours now, just while driving, of different short stand-up routines, and there are different types of comedians. Some people can get by mostly on timing and delivery. Some of the best comedy, some of the most legit comedy, is finding an odd aspect of existence that nobody else has pointed out before and pointing it out and discussing how it affects our behaviour or how we’re being fucked over. The cliché thing is what airlines do to people, and people are still making jokes about the new shit that Airlines do to people as air travel gets shittier and shittier. Just finding shit and pointing it out, AI is certainly going to be good at doing that.

Jacobsen: As we understand, humour comes with a physiological reaction, a laugh, and a good feeling. So, the computers will be completely decoupled from that. They’ll understand the math of humour, but it’ll be completely disembodied without any motion.

Rosner: But I’m arguing that it doesn’t matter.

Jacobsen: It matters and doesn’t matter depending on the angle you take.

Rosner: Well, I mean, when we laugh, we laugh because we got a piece of information at a discount. A joke takes a complicated situation and quickly resolves it, and you laugh because it’s like ‘ah,’ that was going to be like a big pain for me to try to understand and remember, and boom, punch line resolves it, and you’re like, “Ha.”

Jacobsen: Yeah.

License

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

Copyright

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

Conversation with Tianxi Yu (余天曦) on Education, Bead Counting, and Schooling: High-IQ Community Member (5)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/15

*Please see the footnotes, bibliography, and citations, after the publication.*

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.* 

Abstract

Tianxi Yu (余天曦) is a man who’s interested in IQ tests. Yu discusses: declining interest in IQ; CAT2; cultural artifact of bead counting; OU training; Hubei province; class; East Asian educational styles; hardest province for schooling; medium term future for IQ societies; and China. 

Keywords: America, bead counting, CAT2, China, Global Depression, Henan Province, IQ, Mahir Wu, Mathematical Olympiad, Tianxi Yu.

Conversation with Tianxi Yu (余天曦) on Education, Bead Counting, and Schooling: High-IQ Community Member (5)

Scott Douglas Jacobsen: Is the decline in the interest in IQ in China similar to the decline in North America and Europe? Were the main Covid-19 years a factor in this?

Tianxi Yu: I don’t know much about Northern Europe, but as far as I can observe, interest in IQ is all the way down. China’s interest in IQ is not low, it’s just from a different perspective than the High IQ Society. For example, we often express IQ through intellectual activities like memory, chess, Rubik’s Cube, etc., rather than IQ tests, which of course is a nice gimmick. the advent of Covid-19 was unfortunate for humanity, and demotivated most of the industry, not just IQ.

Jacobsen: What makes the CAT2 of Mahir Wu so difficult?

Yu: It wasn’t as hard as I thought, it’s just that I haven’t done the test in a long time, as well as spending less time on CAT2, so I didn’t get as high a score as I would think. But compared to CAT1, CAT2 is much more rigorous, and it’s hard to achieve that level of rigor for spatial tests, and it’s by far the set of spatial tests that I recognize the most. I’ve always maintained an appreciation for high-range IQ tests; while it’s not a good measure of everyone’s overall IQ, it’s a good test of imagination and logic, and good tests tend to excel in imagination, which is why I’ve always respected Mahir.

Jacobsen: Bead counting can get very difficult and sophisticated. Can you explain this cultural artifact of math to readers?

Yu: In common parlance, bead counting is to make a planner in the head. Bead counting is based on the intention of the abacus so that the operation process of the abacus is fully “internalized” so that it is completely free from the actual external action of the abacus, under which the internalized mental abacus used to perform calculations such as addition, subtraction, multiplication and division in the mind. The speed of the calculation is much faster than electronic calculator, and the speed of the calculator is very impressive. Often, as long as you hear the title of the report, or see the type of formula, the calculator will be able to answer immediately. Therefore, the bead calculator is one of the best calculation techniques in the world.

Jacobsen: What is OU training?

Yu: Mathematical Olympiad. In an area with a large population or a well-developed education, it is normal to participate in competitions from an early age, and everyone is likely to participate in competitions in several subjects during elementary school, the most popular of which are math competitions. These competitions can be used as a means of meritocracy when advancing to higher education

Jacobsen: One Chinese equestrian friend of mine at the ranch here knows of the Chinese equestrian Olympic team members. That friend went to the University of British Columbia. She said, “The schooling system ruined my childhood.” She laughed. But it had a serious note to it. Is that the kind of curriculum and drilling in Hubei province?

Yu: I used to suffer similarly, and my distaste for teaching to the test probably runs deeper than any of you. For those of you who don’t know, the Hubei paper is one of the toughest in all of China, and the acceptance rate is in the bottom three in China. Since I was a child, I had to participate in various competitions, and by the time I was in high school, I had a deep aversion to studying, and I spent my college years flunking out. But now with the end of my study career, I feel that some things exist with a certain rationality, different countries go through different ways to screen the talents needed, and the talents needed by each country are different. Then my realm has been elevated and I have also started to come out of the shadow of failure and have also started to accept the pain that I have experienced. There is no point in pursuing suffering, but transforming it into manna for growth is what we can do. I would not like to go through what I once went through again, but I am thankful that these experiences I once had have replenished my character.

Jacobsen: Are ordinary people economically stuck in a class in manner similar to the United Kingdom where class is real or in India where caste becomes the determinant of one’s life outcomes?

Yu: Classes must exist, and breaking out of them can be very difficult. The essence of class is still social mobility. If the society is a positive and thriving quality society, then the mobility of class must be strong, and only when the society is in a downturn, the mobility will be weakened or even die. Economic level trapped in a class is a probable thing, but if you can seize the opportunity of the times, there is still a chance to stage a comeback. For example, China’s reform and opening up to the sea entrepreneurship, and later real estate opportunities, and 20 years ago the wave of the Internet. To this day, cryptocurrencies also still have a lot of opportunities, I also in my spare time related to investment, at the beginning of the investment, I lost a lot of money, but now not only come back but also made a lot. But despite all this, I think that reaching the class leap that the world thinks of is still unlikely. I am not encouraging people to enter this market, in my opinion, the vast majority of people cannot make a profit, making money is an ability, not a behavior.

Jacobsen: How do Japan, South Korea, Hong Kong, Singapore, and other places compare to China in their style of education?

Yu: Competition exists to varying degrees in mainstream East Asian countries and regions, and the intensity of this competition far exceeds that in Europe and the United States. But statistically speaking, mainland China has the highest level of competition. I didn’t behave well in my college entrance exam year (2018), ranking in the top 5% in Hubei province, and could only go to an average university; if you want to go to a good university(985), you need to be in the top 2% of the provincial rankings at a minimum, and for Tsinghua and Peking University, two of China’s best universities, you need to be in the top 0.08% of the provincial rankings. This should be a rare situation in the world.

Jacobsen: What is the hardest province on the exams and schooling in China? Why that particular province?

Yu: Different standards of “difficulty” lead to different conclusions. Taking the 2023 college entrance exam data as an example, the most difficult region is probably Henan Province, where if you want to go to 985, you need to reach a provincial ranking of 1.14%, and the Tsinghua and Peking University rate is 0.046%,  a whopping 1.31 million people taking the exam.Large populations, underdeveloped local economies, lack of industrial diversity, underdeveloped secondary education, and lagging university development .etc are the main reasons for the difficulty in Henan.

Jacobsen: Do you think the medium term future of IQ societies is a decline rather than stability or growth?

Yu: This has to be analyzed from various aspects. In terms of the nature of society, there are two main directions in which the IQ Society has developed, one is entertainment and the other is functionality. Previously, the IQ Society was known mainly because of the proliferation of media and the broadcasting of related quiz programs, and to this day it is also widely circulated in social media. However, I think the next development should tend to implement rather than too much hype, hype can bring exposure, but it is also time-sensitive, such as the establishment of some talent platforms, to provide companies with high IQ members, so that people with high IQ can get good employment opportunities. Maybe you think my idea is rather low, but employment is a very serious problem, especially in China. At this stage, it is very difficult to get a job in China, and I mentioned the difficulty of competition for civil servants in the last interview, but think about it, if the competition within the government system is so difficult, won’t all private enterprises die? Many industries have withered away, more than 25%of the young people (aged 16-24) are not employable at this stage, and the salaries in most industries are dropping drastically, which makes me think of the scenes of the Great Depression in 1929. Of course, this difficult situation will continue for 20 years or more in my view, so it is important to increase company-employee mobility. In the long run, the world will always be guided by smart people, and as long as highly intelligent people can make a good living in the world as they see fit, I’ll be satisfied, not necessarily in the name of a “society”.

Jacobsen: What does the future of the economy of China look like for the 2020s? Obviously, it’s going to be an important global player. Elon musk estimates the eventual economy of China to be 2 to 3 times the size of America. 

Yu: If you’re saying that China will be a major player in the world economy, then yes, if you’re referring to whether or not China’s economy will overtake the US, I don’t think it’s easy to tell. The US tends to express negativity about the US internally while touting other countries. This is a way of distracting attention from the fact that other countries have inflated confidence and underestimate the US, Japan in the last century being the best example. I don’t think the Chinese government will follow Japan’s previous example, but the populist sentiments of the public are high at the moment, which may affect the government’s behavior. I will not make an accurate prediction of the future development of the economy. For the time being, I think the most likely scenario is that the world will fall into a financial crisis around 2027, which will be a major sign of the recessionary period in this Kondratieff Wave, and the world will fall into a new depression. As for who will become the new economic hegemon, it depends on who will perform the best in this recession, resisting the recessionary potential and at the same time saving up for the new recovery.

License

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

Copyright

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

Conversation with Rick Rosner on Metaphysics: Member, Mega Society; Member, Giga Society

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): In-Sight: Independent Interview-Based Journal

Publication Date (yyyy/mm/dd): 2024/01/15

*Please see the footnotes, bibliography, and citations, after the publication.*

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.*

Abstract

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here. He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizzanamed him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine. Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory. Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube.  Rosner discusses: metaphysics.

Keywords: Giga Society, Mega Society, metaphysics, physical law, physics, Rick Rosner, truth, universe.

Conversation with Rick Rosner on Metaphysics: Member, Mega Society; Member, Giga Society

Scott Douglas Jacobsen: I wanted to talk about the bullshit of metaphysics. I think that metaphysics, in so far as we currently understand it and have historically taken it in its existence, is outmoded in many ways. In that sense, I would argue for it being bullshit. I take that as a shorthand as mostly. It will have some uses; however, the space of what we have considered metaphysics for the last 2500 years as a ballpark has shrunk incredibly as we’ve developed physical principles or the elements of physical law in our sort of principles of existence have become more and more unified and discovered and convergent on more fundamental truths. Metaphysics has sort of shrunk to a degree where physical law has taken its place in any regard. However, you can provide frameworks, discussion, and question framing to help with the orientation around that physical law; that physical law, though, replaced the metaphysics of yesteryear or yester millennia. In that sense, I would argue as a shorthand; metaphysics is bullshit with an asterisk mostly (mostly*).

Rick Rosner: Okay, two things. One is the extreme success of science, particularly physics. Everything boils down to physics, biology, and chemistry; if you take it far enough, psychology and everything can be traced back to physics, which doesn’t mean you can’t make statements about biology. Every time you talk about biology or psychology, you don’t have to take it back to what happens among atoms that constitute cells. You can talk about the phenomena of larger systems that rest on physics but have their own more efficiently characterized phenomena. Did I say both things? The success of physics squeezed out metaphysics that people don’t like considering metaphysical questions, which are the ‘why’ of things, while physics tends to answer the ‘how’ of things; this is how things behave. We’re going to not worry too much about why things are the way they are, like, you have the Big Bang, and you have the physics of the Big Bang, and you even have explanations for it. Let’s say that instability of the vacuum field leads to, when that symmetry is broken, it leads to a tremendous release of energy which constitutes all the mass-energy in the universe, but that still doesn’t get to why it should be that way, which is least a marginally metaphysical question and one that few people dare to think they can get results for.

We talk metaphysically quite a bit. Here’s a metaphysical principle: existence is permitted, or to put it another way, the rules of existence permit existence. So, non-existence is not absolute. That seems obvious from the fact that we exist or don’t exist. At least the illusion of our existence exists, which argues for at least that amount of existence.

Jacobsen: If we take that frame, the asterisk for me sits there mostly. However, if we take ideas of the past where we were using questions of a why about a higher power or a higher order, not in the sense of vertical but in the sense of a larger consciousness or law constructing things and the elimination of that, why through answering it with a how shrinks that metaphysical landscape, and by that metaphysical landscape, I think the simplification of it would be the way landscape, where the whys become much smaller, manageable, and pragmatic but highly abstract in the sense of existence.

Rosner: They’re pushed farther away than they’re pushed further down. When physics can account for everything, most of the whys are stripped out of the other disciplines: biology and chemistry. Or at least the idea is you’re waiting for the whys to be… the whys will arrive in due course and the only whys that you don’t know if they’ll ever be answered or pushed down into physics and away from the sciences that build from physics.

Jacobsen: So, those principles from physics, the physical law, comes to all of the house, the functional answers.

Rosner: It’s like the God of the gaps thing; you’re right that religion has less to do as science accounts for more and more things.

Jacobsen: I mean, we have the area of time. We have the second law of thermodynamics. We have a quantum structure.

Rosner: I believe that information pressure accounts for the Big Bang, for a Big Bang-y type deal where I don’t believe in just one Big Bang, but I believe that the bangs you get result from collapsed matter wanting to un-collapse. Well, collapsed matter collapses into generality. In a black hole, everything is collapsed into all the information; you can argue about it, but basically, you’re looking at systems with less capacity to hold information.

Jacobsen: The descriptors of that information will be mathematicized, and in a sense, that is the character of physical law.

Rosner: I’m just saying that states of collapsed matter want to expand back into specific information containing states, and by what I mean, the flow of time is such that it’s incorporated into time that you go from collapse-y to expand into a specific lower entropy state; less general states and that that accounts for the exploding pressure of the Big Bang. If so, that pushes the why of the Big Bang away with a fairly specific explanation. So, in that case, if that’s sufficient, which it would be on several levels, then your argument succeeds that all the whys are also a part of physics.

Jacobsen: So, a lot of traditional framing, even within the scientific community, implies an anti-science framing even though it’s a community of scientists because there is an invocation of a ‘why’ framing, which would be teleological.

Rosner: Can you say that again?

Jacobsen: Even among community scientists, if they’re framing a why rather than a how they’re framing things teleologically.

Rosner: I don’t agree with that. A lot of the talks we’ve had that apply to IC but probably also apply in general is that consistency is required for existence, which is kind of a general metaphysical principle, and that is a why statement without assigning motive to the universe.

Jacobsen: So, maybe it’s a lowercase why where a teleological indication be a larger case WHY.

Rosner: Teleological to me, if I understand correctly, is there’s a conscious moving force behind something like there’s no teleology behind a most grounded understanding of evolution; that evolution runs without motive. What succeeds under evolution succeeds without being pushed to any ultimate ends and without being pushed by any conscious being with an agenda. It’s just that according to the processes in the universe, some species survive better than others, some individuals survive better than others, and these species and individuals, over the course of evolution, come to embody certain characteristics. However, no being in the universe wanted those characteristics to be manifested.

Jacobsen: It was engineering without forethought.

Rosner: Pretty much. Now, I’d argue that aspects of evolution involve consciousness when people breed dogs or other animals. The people are conscious and have an agenda.

Jacobsen: So, any characteristic of a system, say, cut off at mammals where there’s a sexual selection pressure is, in a sense, a conscious selection mechanism within evolution.

Rosner: But there’s no divine being; there’s no God who set everything in motion.

Jacobsen: It’s a smaller aspect of a why without invoking a bigger WHY.

Rosner: All right, let’s go to a different thing: the chemical principle of elements combining in small ratios, 1:2, 2:3, which was a principle known before electron shells were discovered. That’s still a chemical principle, a ‘how’ without a ‘why.’ However, there’s a similar principle we’ve discussed, which is the usefulness of numbers in all sorts of areas of the life of existence, particularly small numbers, which seems like a metaphysical principle.

Jacobsen: I think there might be a meta metaphysical principle where there’s a driver, even at that level, towards an informational optimization, a driver to simplicity.

Rosner: I’d say that the driver is that you need a lack of contradiction; you need self-consistency to exist. You can’t exist and not exist, which is probably both metaphysical and physical. However, then you can apply it to be the why behind the efficacy of math and the commonness of math principles in the world. Simple mathematics is very consistent, and you’ll see existing systems having an easier time existing when they are built from simple math or the same consistencies that make simple math consistent.

Jacobsen: Yet those symbolic representations, those are describing the real world…

Rosner: There seems to be a lot of how and also a lot of why in there.

Jacobsen: I mean, we abstract beyond where those laws can take us, even in this universe, just to make the quantities and constants much larger than what is there to have thought experiments.

Rosner: I’ve got another issue. Do we need to be familiar with the idea and the aim of metaphysics to think about science? Science is how we figure out how everything works, like, why does the tail of a comet point away from the sun? That’s a why question because radiation pushes the tail out behind it.

Jacobsen: You seem to imply a how in that particular frame. You can make the equivalent question by saying ‘how’ at the start rather than ‘why.’

Rosner: Yeah, I mean, you can say, how is this phenomenon of the comet and its tail pointing in a particular way? How does that happen? You can put it either way, but I’m asking, don’t you need a kind of metaphysical orientation to even get you into science?

Jacobsen: I need the ability to make the concrete abstract and then to reverse engineer from the abstract to the concrete in terms of an experiment. Test this abstract principle on this physical reality.

Rosner: But every freaking kid in the world who is science, I don’t know, probably you can divide the kids into the engineers want to want to make things and do stuff…

Jacobsen: Well, kids engage in trial and error. That’s not science; that’s protoscience.

Rosner: I mean, so you got the cosmologist, and you got the engineers. I would think that the cosmologists would need a healthy dose of wanting to know why, and the engineers might be able to get by with less wanting to know why and more how I make this happen.

Jacobsen: Here is the distinction I’m hearing: modern Isaac Newton looking at the sun and saying it’s a nuclear furnace and then understanding the principles undergirding them. You can have a poet like William Blake looking at it and saying I see a choir of angels singing to the Lord.

Rosner: No, let’s go back to the old Newton, the actual Newton who saw an equivalence between an object falling to earth and the moon orbiting around the earth and made the connection that there is a common force that’s making the moon stay in orbit and the apple if you believe the story, fall to earth.

Jacobsen: We can frame the question here. Why is there an equivalence between these two? You could also ask: How is there an equivalence between these two?

Rosner: Yes.

Jacobsen: All the same question, and in that sense, that goes from my original statement that metaphysics, in that basic sense which is very general now, is bullshit. Yet, there are areas like you are noting on a very abstract level of existence, non-existence, etc., where metaphysics is legitimate and that I agree with.

Rosner: And why would you want to do away with metaphysics if it’s an easy way into scientific thinking?

Jacobsen: If that’s the way for people to become more informed on science and scientific thinking, too, I’m all for it.

Rosner: I mean, I remember a set of books. I was probably too old for them, but I remember a set of books called “Tell Me Why,” they weren’t titled Tell Me How. They were books of science.

Jacobsen: Were they written to an American audience, Rick? [Laughs]

Rosner: Yes.

Jacobsen: What year was this? What decade?

Rosner: I don’t know. They started coming out in the ’70s and probably went through the ’90s.

Jacobsen: How religious was the United States back then compared to now?

Rosner: Okay, if you’re going to talk about religion, it’s tough to talk about it because the US has been getting steadily less religious, but also, there’s now a loathing of religion in America because of what the Evangelicals have done to it. I’m looking up when “Tell Me Why” came out.

Jacobsen: I’ll make my commentary while you’re doing that.

My sort of current position is anti-Muslim sentiment, anti-Semitism, anti-Christian, anti-Catholic sentiment, and anti-secular sentiment, which is apparent in different areas of American Life. The decline of religion is very stark in the United States. The God concept still has much of a hold in the United States. I think people have the freedom to believe and practice as they wish in the United States and elsewhere if they can. Yet, I don’t think an individual’s theology or philosophy should impede open discourse and education on what we call objective or what would be more properly termed something like inter-subjective abstraction in public education and elsewhere where it’s really important in a time where science and technology are incredibly powerful and is still the most technologically and scientifically powerful nation on the earth. And the Evangelicals, particularly with the politicization of their religion, I find abhorrent and ugly.

And in Canada, where I live, as you all know and as I’ve written about, Evangelical Christianity does have a political bend. It does have an American flavour about it, which is problematic. I’m intimately aware of this population, and they are very clear on where they stand.

Rosner: I found out when the first book in this series came out; it was 1965. It thrived for a long time.

Jacobsen: American religious demographics 1965: The United States was approximately 90% religious; 86.07% was Christian in 1965.

Rosner: But there’s another thing going on in 1965. Sputnik, Russia put the Soviet Union Rights Act.

Jacobsen: Civil Rights Act.

Rosner: Yeah, but that doesn’t affect people’s… Sputnik went up in 1957. The US freaks out because Russia put the first satellite up, and then there’s a big math-science push in America as part of the Cold War and kind of framed as a struggle for our very existence. In 1965, a few people, maybe some pundits, were worried that embracing science would make people less religious, but I don’t think that people were making much of an issue out of that. What America wanted was technological expertise in order to beat the Soviets, and nobody thought that that kind of science was going to make people less religious.

Jacobsen: So, where would a larger why question makes sense in the context of science?

Rosner: I don’t know. I think it’s one of the first questions kids ask. I was very annoyed asking a zillion ‘why’ questions. I mean, maybe the naive question is, what is that? A younger child might ask ‘what,” but an older child is going to ask why a bunch of different shit happens. He is going to observe, and once the kid understands the elements of the world, he will start asking why those elements behave the way they do. There’s a reason these books are called Tell Me Why. Most of the answers will be rooted in science and basic first principles because I just read the definition of metaphysics. Metaphysics is the study of the principles behind the first principles; if physics is going to be this way, if we have a certain number of particles arranged in ways like it’s the questions behind the questions.

Jacobsen: When I’m looking at the definition now, it also discusses cause, time, and space. Several of these concepts have been characterized by physical law. So, those aren’t physical questions anymore but things like identity, being, and knowing; those still have an abstract characterization that would qualify as metaphysics.

Rosner: I’d argue that even if physics ever became complete, there would probably still be room for metaphysics. There’s still room for biology and chemistry; some general principles that could be considered metaphysical could still arise out of physics.

Jacobsen: We can take those three things I mentioned before: the arrow of time, second law thermodynamics and sort of quantum structure of the world. Those guarantee any large-scale precision will be entirely impossible to predict 100%. So, there will be a need for principle-based thinking following any laws that are found. Metaphysics will always have a place; I’ll give you that.

Rosner: Also, when the Big Data models of analysis or styles of analysis will likely produce a lot of principles applicable at various… I don’t know if we’ll get big universal principles from Big Data thinking. However, it’s not inconceivable that the big information processing engines of the future could come up with a big general principle that couldn’t be discerned without being able to process more data than humans can.

Jacobsen: I mean, the evolution of metaphysics is a shrinking landscape, but I think there’s a positive argument to be made about it. So, I will give another tip of the hat for you, in the sense that those first questions to your point as the Ionian school and others asked you as a kid in a very abstract sense, not a lot of science; I mean this is another trivial point we made before about… before was metaphysical physics. Yet those first questions in metaphysics were the first stats in the dark that began to take form, really picking up pace 500 years ago with the empirical revolution. Something else that takes a lot of the magical aspects of thinking about these things will probably come around the corner, which would be like a third category.

Rosner: There’s also the possibility that big-based thinking, AI-type thinking, not by dumb AI now but by the smart AI of the future that uses tremendous amounts of data, that there may be perversities in the results of looking at the huge amounts of data that the future computation engines will be able to look at. That may not be metaphysics, physics, or some just emergent type of defiantly perverse phenomenology that you can only see when you’re looking at billions of exabytes of data.

Jacobsen: Ultimately, we’re going to… find things sort of inconsistencies internal to the structure of the universe that sort of speaks to, not only its incomplete structure, its ontology, but also its incomplete self-knowledge at all times in terms of its self-interaction for consistency. So, it’s going to be something like where it’s not entirely physical law, where everything’s sort of you can kind of get a pinpoint on it. It’s not like grammar or language with some linguistic structure, even though math helps describe it. It’s going to be something much different, and it’s not going to be like the Stephen Wolfram thing where he has an infinite number of models and how the universe can unfold; that’s not in the abstract and not very helpful.

Rosner: It will always feel like being at the end of the world.

Jacobsen: It’s not the end of the world like a disaster movie, but there are places you can stand in certain cities like Manhattan because it’s on an island. You can stand in certain places in Manhattan, and it looks like just the world ends; you’re at the end of the world. There are buildings, buildings, buildings, and buildings, but then, like a block away from you, it falls away to nothing, and it feels precarious. I feel like the beings at the forefront of this swirl of Singularity analysis are acceleration; they will feel naked before existence in their precariousness, being subject to a constant, having to ride this constant flow of information processing.

I just want to make one last point on the processing front there. I mean the rickety structure of self-knowledge and being of the universe; if it’s information processing based ultimately, then it will be like a ship that takes on water in random places that are constantly being drained out for that self-consistency. That is an uncomfortable thought, but it probably will be the case because the universe also came from a rickety, chaotic early life.

Rosner: Well, self-built. You’re constantly having to build the ground you stand on.

Jacobsen: So, I would end on metaphysics, which is still useful in abstract concepts, though many of its fundamental concepts have been taken over by descriptions of physical law or principles of existence. Yet, it will always have a place, and physics will be very dominant in the future, while information processing will be some kind of bridge between the two.

License

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

Copyright

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

Pith 844: “Dearest”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/06

“Dearest”: Never fade into fair night fondling fount; lose nothing, and forever bloom; lesson your mores, moreover… less.

See “Angel.”

License

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

Copyright

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

Pith 843: “Dearest”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/06

“Dearest”: Never fade into fair night fondling fount; lose nothing, and forever bloom; lesson your mores, moreover… less.

See “Angel.”

License

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

Copyright

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

Pith 842: Artifice

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/06

Artífice: Artificer in armature; represent percepts as concepts; a framework working to what ends and by which means.

See “Intuition.”

License

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

Copyright

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

Pith 841: Ten Times Silence

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/06

Ten times silence: Numbers no more; the siltriller strikes thundereyed agin, again, and a gain; see loss in frame.

See “Win-loss, which?.”

License

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

Copyright

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

Pith 840: And runs do river

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/02

And runs do river: and alone they wake; a way they stay; a loan last loved; long enough along the riverrun, run, and revirse.

See “Xian.”

License

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

Copyright

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

Pith 839: “JACOBSEN WHY”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/04/02

 “JACOBSEN WHY”: Oh, the cries of whys, still she tries; whys on size, wisesit sillyin Sirius; a wooftwo whybye, maybe so, my.

See “Wise.”

License

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

Copyright

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

Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7)

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None.

Individual Publication Date: April 1, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 6,790

Image Credits: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Abstract

Bob Williams is a Member of the Triple Nine Society, Mensa International, and the International Society for Philosophical Enquiry. He discusses: satisfactory retirement in 1996; how standardized tests were not widely utilized for nuclear physics job admissions; microfiche as a valuable research tool; entering workforce in 1966 without testing; transition from male-dominated colleges to coeducation; early 90s intelligence research material; Richard Lynn’s work in Mensa Research Journal; influential books on intelligence research; statistical methods for high sigma tests facing challenges; challenges to psychometric g including alternative intelligence models; Network Neuroscience Theory exploring brain networks’ role in intelligence; intelligence decline trends observed in developed nations; statistical methods not applicable in intelligence studies; the validity of high sigma IQ tests; constructing culture-fair tests for high sigma ranges facing practical and theoretical challenges; AI advancements and intelligence measurement; DNA analysis and intelligence estimation; AI conversational agents estimating human intelligence; fear of controversy may hinder certain research topics; respect for disciplines may be affected by controversial research topics; unaided smart kids in education; “woke” in context of left-leaning educational policies; potential avenues for measurement, exploring animal studies and leveraging AI technologies; concept of “magic multipliers”; decoupling of familial environment (FE) from general intelligence (g); ethical considerations of reproductive technologies, particularly in context of assisted reproduction and genetic screening; potential development of artificial general intelligence (AGI) based on our understanding of brain structures and processes related to intelligence; and integration of modern network models with existing theories of intelligence, signaling potential direction for future research in this field.

Keywords: admissions, challenges, conferences, diffusion tensor imaging, intelligence, interviews, libraries, microfiche, myths, networks, psychometric g, research, standardized tests, statistics, twin studies.

Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7)

Scott Douglas Jacobsen: How was the retirement in 1996? Were standardized tests of note utilized in admissions for particular jobs in workspaces requiring nuclear physics? I have used MicroFiche in some research at one of the libraries in a postsecondary institution here. It is still a good resource. I’m pro-MicroFiche, but a minority-user!

Bob Williams: I entered the workforce in 1966.  There was no testing, just a face to face interview.  The thing that is interesting (to me) about the outcome of this is that hiring people largely on the basis of the degrees they held resulted in a fairly homogeneous group of people who ranged from bright to very bright.  In 1966 we were still in an era in which a much smaller fraction of men went to college/university and a still smaller fraction of women went.  Of the women who did attend college, most were in colleges for women (including some very well known schools with respected academics) or went to colleges for teachers, which was a subset of the former.  By the time I retired women were a majority in some colleges and the colleges that previously admitted only men were open to women.  I think by then colleges for women were admitting men and the real, women only, colleges were headed for change or closure.

I am surprised that MicroFiche still exists!  I love being able to locate papers and books with a computer and often obtain the found document instantly by downloading it.

Jacobsen: The period between the 1990s and 2003/04 of joining and attending conferences of the International Society for Intelligence Research. What were the first realizations in this independent research for you?

Williams: Back then, good material was not only more difficult to find, but there was much less of it.  In the early 90s I subscribed to the Mensa Research Journal.  It was mostly filled with reprints from various sources, but occasionally had a direct submission.  I recall seeing Richard Lynn’s work there and reading about his ideas about the evolution of intelligence.  They presented him with an award for his intelligence research contributions.  At about that time, I joined the International Society for Philosophical Enquiry and met Miles Storfer.  I bought his recently written book from him (he carried them around): Storfer, Miles D. (1990).  Intelligence and giftedness: The contributions of heredity and early environment. San Francisco, CA, US: Jossey-Bass.  Then a big one arrived:  Herrnstein, R. J., & Murray, C. (1994). The Bell Curve: Intelligence and Class Structure in American Life. New York: Free Press.  By this time, I had found and read enough material that I already knew the material they reviewed, so the interesting part was the new analysis of the National Longitudinal Survey of Youth data.  A few years later, the most cited book in the history of intelligence research publications arrived: Jensen, A. R. (1998). The g factor: The science of mental ability. Westport, CT: Praeger.  I had already read some of Jensen’s papers and some references to his work in various other sources.  By the time I met Jensen in 2004, he had become my passive mentor.

My realizations were, first that I had to learn some statistical methods that I had not previously encountered, and second that the science of intelligence is inherently messy.  Coming from a physics background, I was used to things being precisely measurable and repeatable.  The niche of intelligence within differential psychology was much like mud wrestling.  I quickly learned to appreciate the challenge of extracting meaning from data that was full of confounds.  It is a fascinating challenge and I think it is rewarding, particularly when most of the real meat of the science is hidden to a much greater extent than happens in physics and chemistry.

In the innately fuzzy world of life sciences there are studies that we cannot do for social or practical reasons, but someone finds a brilliant way to extract the information from natural experiments.  For example we cannot inflict a famine on an experimental group, but since real famines have happened (such as the Dutch famine during WW2), it is sometimes possible to find data that relates directly to those events.  Besides the Dutch data, there was the interesting question of how to determine if head sizes had changed over time.  If you want to consider a long time, direct measurements are impossible, unless they were performed and recorded (they were not).  In this case, Rushton found Army data on the number of military helmets that were issued by size.  Yes, he found an increase.

Jacobsen: Were there points of collaboration?

Williams: Yes, a few.  Most of the material I published was solo, but there were a few papers where I was a coauthor.  These were all publications in academic journals.  I have published much more in the private journals Noesis, Gift of Fire, Vidya, and Telicom.

Jacobsen: Let’s call this the exploratory years or something friendly like this, what were the major realizations upon entering the field at the time? What were the first myths dispelled?

Williams: I don’t recall having heard and believed any of the many popular myths that persist about intelligence.  There were lots of new things to learn that I had not previously encountered.  Learning how the twin studies and adoption studies were conceived, executed, and reported was important and impressive.  Both Robert Plomin and Thomas Bouchard initiated these somewhat challenging studies.  I met Bouchard in 2004 and recall having asked him enough questions to have been a pest.  He was very helpful in explaining things that few people understand.  For example, I learned that it was true that twins have a statistically lower intelligence than singletons and that the issue of the heavier twin being more intelligent was true, but had been solved by prenatal care.  I also learned that the attacks against some researchers were much worse than I imagined.  Among those who really suffered (in the time frame you mentioned) were Nyborg and Brand, both of whom lost their jobs.  Jensen took more flack than anyone, but he seemed unfazed by it.  In fact, he told me to watch for the upcoming paper he did with Rushton.  He said that he expected it would cause “quite a stir.”  [Rushton, J.P. and Jensen, A.R. (2005). Thirty Years of Research on Race Differences in Cognitive Ability. Psychology, Public Policy, and Law, Vol. 11, No. 2, 235-294.]  After the paper came out, I asked him if there was any notable reaction to it.  He said “no,” and seemed disappointed.  It led me to suspect that he was looking forward to another rant from the left, which did not happen.

Jacobsen: Now, to those first realizations and myths taken away by truths, what ones have remained true?

Williams: I wish I had a list of such myths that involved me, but as I explained, there were none.  I was disconnected from the field of intelligence research until my interest developed in the early 90s.  When I became interested, I was lucky (or careful) to ease into the new field by following the real experts.  The job was one of reading books and papers and those generally do not get far off target.

There was one common belief that was disproved to the surprise of everyone.  One of the things that was consistently reported was the correlation between brain size and intelligence.  When structural MRI became available, the correlation was found to be about r = 0.40.  That was challenged by a meta-analysis that showed a somewhat smaller correlation coefficient, but then it was shown that the meta-analysis consisted of a large number of studies that used low quality IQ tests.  When only high quality tests were used, the old number turned out to be correct.  But that was not the surprise.  The surprise appeared in this paper:

Erhan Genç, et al. (2018) Diffusion markers of dendritic density and arborization in gray matter predict differences in intelligence; Nature Communications 9:1905.  It can best be appreciated from this figure from the paper:

The explanation with the figure explains what was found.  Genç was using diffusion tensor imaging for this work.  I have had the great pleasure of getting to know him a bit.  His most recent work combines brain imaging with polygenic stores.

Jacobsen: After the exploratory years and the interaction with individuals who wrote papers and books on the subject of intelligence, what first struck you about the professional community of intelligence researchers? Some see intelligence as the most important human trait.

Williams: Of course, intelligence is not only the most important human trait, but it is even more.  Detterman expressed this perfectly:

Detterman, D. K. (2016). Was Intelligence necessary? Intelligence, 55.

“From very early, I was convinced that intelligence was the most important thing of all to understand, more important than the origin of the universe, more important than climate change, more important than curing cancer, more important than anything else. That is because human intelligence is our major adaptive function and only by optimizing it will we be able to save ourselves and other living things from ultimate destruction. It is as simple as that.”  

As for the professional community, my impression was that the researchers were brighter than I expected and some were strong mathematicians (statistics).  I also found that they were open to having a non-psychologist asking a lot of questions. 

Jacobsen: What have been the most significant challenges to psychometric g as the definition of intelligence and as a psychological construct in the past? How have those been met with sufficient time and evidence?

Williams: The two well known challenges to g theory are Gardner’s multiple intelligence model and the emotional intelligence construct.  Both are wildly popular among laymen and shunned by researchers.  Both models contend that g theory is incorrect, but both are based on arguments in which g is present.  For example, of the multiple intelligences claimed by Gardner, most are just statements of factors that are linked to the one and only g.  Most book authors feel obligated to mention these models, then explain that they are not sound.

Jacobsen: What remain challenges to psychometric g?

Williams: There are some new models that are being discussed, but the literature that I have seen does not show a fully constructed model for any of them.  Instead, they mention aspects of recent research that point to other model configurations.  One of these is Network Neuroscience Theory.  Relatively recent technologies, such as Diffusion Tensor Imaging, have made it possible to see and study brain networks.  The characteristics of networks have shown that they are indicators of intelligence.  The brain is, per this research, organized as a small-world network.  This means that there are dense local networks (anatomically localized modules) that communicate with global networks.  The modules have the advantage of close proximity within the small network, making them fast and efficient for related tasks.

If the brain suffers focal injury, a module can alter its function to help compensate for lost modules in the damaged volume.  This results in a more robust brain that can deal with trauma (to some extent).

Much of this is similar to the way we use networks for information movement between computers.  It is my understanding that one of the difficulties is the wide range of structural differences between people.  This is yet another demonstration of the messiness encountered when trying to use neurological data statistically.  It can be done, but requires a lot of separate observations, followed by good statistical analysis.

Anyone wanting to find and read material on this topic should begin by searching for papers by Aron K. Barbey.  I have read his work for years and always found it to be outstanding.

Jacobsen: Regarding “IQ improvements for each generation is at odds with a substantial amount of data showing that real intelligence has been declining for a long time in virtually all developed nations,” what regions of the world have the strongest data and have the weakest data? What is the reason for the gap in depth of data?

Williams: Intelligence studies tend to start in Western Europe and North America, then are extended to other locations.  One obvious reason for this is that there are more intelligence researchers in those two locations and it is much easier for them to do local studies.  In the case of intelligence decline, there are multiple specifics that apply:

•    The dysgenic effect was identified and described in The Bell Curve in 1994.  Richard Lynn published a book on it in 2011, then Woodley and Dutton published another book (Wits’ End) in 2018.  The Bell Curve included only a small box on the topic, but the two books from Britain were focused on the decline.  So, virtually all of the book-level work was British; this shows as a dominant factor in the Wits’ End (2018).

•    Since the cause of the dysgenic effect is the negative correlation between IQ and fertility rate, the effect would be muted–probably to zero–in very low IQ nations and breeding groups (e.g. sub-Saharan Africa and Australian Aborigines).

•    Since the effect size is small, it was easily masked by gains in the Flynn Effect (these are non-g artifacts).  In order to study the actual changes over time, it is necessary to have data that goes back for over a century.  Such data can be found in Britain and possibly a couple of othe nations.  So, we cannot learn much about other nations, from direct data.  These are discussed in Wits’ End.

•    The findings from the 1870s onward can be extrapolated to more recent reports, which now include essentially all developed nations.

Jacobsen: When there are gaps in data, are there statistical methods used to fill those gaps if they exist?

Williams: Not in this case.  Per my comment above, the cause and effect has been established by data, largely from Britain, that goes back to Galton.  Once the process has been shown by a variety of independent measures, we are left to accept the default hypothesis (that the same thing happens consistently) until something is identified to point to another outcome.

Jacobsen: If so, how do those statistical methods work?

Williams: I haven’t seen any attempt to do more than demonstrate that the fertility rate is negatively correlated with IQ.  There was some discussion of the role of increasing mutation load as a cause of the dysgenic effect.  That topic died, probably due to the realization that tens of thousands of SNPs are the genetic basis of intelligence.  With tiny effect sizes, accumulated mutations would take a very long time to show an effect.

 

One interesting and related area of research is the study of past civilizations by using polygenic scores.  I have comments on this a few answers down.  It may eventually be possible to use polygenic scores to make statistically reliable estimates of the changes in mean intelligence (for a given location) over time.

Jacobsen: What might be a hypothetical test with the ability to tap into 1-sigma and 6-sigma g? In theory, if the data continues to follow one after the other in a convergent direction, then we should have high-range tests with potentials for large properly controlled samples of the general population without compromises to the test. Chris Cole, a longstanding member of the Mega Society, and his team have been working for years on an adaptive test – cheat-resistant. David Redvaldsen’s recent norming of the Mega Test and the Titan Test show test scores legitimate up the one in a million level, but barely, and nowhere near many of the claimed scores of one-in-a-billion or more. Those remain false, but seemed true in an earlier time and the newer norms seem more reasonable given the newer spate of testing devoted, mostly independently, to the high-range. It is a testament of the contribution of Hoeflin to high-range testing to get above 4-sigma tests, but shy of 5-sigma.

Williams: There are two parts to my belief that measurements above 4 sigma are not informative: 1) norming is impractical; 2) the construct of intelligence and its measure (IQ) are difficult to impossible to defend.  There is also a problem of demonstrating that high sigma tests can be compared over the same range.

As we all know, IQ is measured relative to a group of real people who are selected to statistically represent the full population.  Typical professional IQ tests are designed to cover a range of ± 2.5 sigma, which is adequate to reach the 99th percentile.  Some professional IQ tests (the WISC 4 & 5 Stanford-Binet 5, and DAS2 are the ones I am aware of) claim extended scales.  They claim to use developmental markers instead of norming group data. Obviously, this restricts the scales to children.  The largest adult norming group I am aware of is 8,000 for the Woodcock-Johnson.  Some tests have considerably smaller groups and presumably take a hit in the error bands for that reason.  To test at 4 sigma, you would need over 31,000 people in the norming group in order to hopefully have one datum.  It is easy to see that even at 4 sigma, the cost of dealing with a huge norming group would be prohibitive.  The process effectively reaches an unbearable cost with very little return. [If Item Response Theory is used, norming is not required, but the need for a large reference group does not vanish.]

Now, let’s deal with construct validity and predictive validity.  As we go beyond 4 sigma (and possibly before reaching it) we have to ask if the construct of IQ is the same as it is at lower levels.  Because of Spearman’s Law of Diminishing Returns (SLODR – if we accept it as fact), we expect that very high intelligence becomes heavily influenced by group factor residuals.  [group factors = broad abilities, these are Stratum II in a three stratum model]  In other words, the thing that we are doing at the usual levels is using a tool that had enough g variance that it can be used as a proxy for g, but SLODR tells us that g contributes less and less to the variance in intelligence as we move to high levels.  Although the analogy is not perfect, you can think of this as being similar to the change of state of a solid as it is heated and becomes liquid, and then goes to a third state as a gas.  The properties of the same element in each state cannot be meaningfully compared.  In the case of measuring above 4 sigma, there is the likelihood that most of the variance is not g variance, so it is necessarily variance in the residuals of broad abilities, after g is factored out.  Here we have a case of measuring where there is not a single g that is accounting for the interindividual differences, so different people may score very high on any of the group factors.  In the CHC model, these factors should be present:

  • Gc __ breadth and depth of acquired knowledge
  • Gf __ fluid reasoning – reasoning, form of concepts, solve problems
  • Gq __ quantitative knowledge
  • Grw __ reading and writing ability
  • Gsm __ short term memory
  • Glr __ long term memory
  • Gv __ visual processing – think and recall with visual patterns
  • Ga __ auditory processing – process and discriminate speech sound
  • Gs __ processing speed – clerical task speed

If g has already reached near saturation, factors such as Gf and Gc (top g loadings) probably will not turn out to be the source of most variance.  Just guessing, I would expect Gq, Gv, and Ga might turn out to be dominant.  If someone scores at a level taken to be at 5 sigma due to a very high Gq, would it make sense to say that he is equally smart as someone at the same 5 sigma level who made it on the basis of a high Ga?  To me, the reason intelligence is meaningfully measurable over the usual range, is that it can ultimately be reduced to one single factor (g).

If we ignore all of the small details and have a test that specifies rarity up to 6 sigma, there must be real world measures that confirm that the test is differentiating something that happens differently as a function of IQ in the very high range.  The sorts of things that work in measurable ranges are similar to these: income, SES, job status, number of patents issued (engineers), age at tenure (professors), scientific publications, major awards*, having a role in work that is domain changing, etc.  If outcomes cannot be statistically predicted for different levels (ie: 5 sigma vs 5.5 sigma) then the test is not meeting the requirement of predictive validity and must be classified as an ethereal exercise.

* Examples from the awards received by Feynman:  Putnam Fellow · Nobel Prize in Physics · Albert Einstein Award · Oersted Medal · National Medal of Science for Physical Science · Foreign Member of the Royal Society.

Since I have already made this answer long, I will not expand much on the various other items that relate to difficulties in measuring above 4 sigma, but I will list some of the things that have to be resolved if a test is to be useful at any level:

•    Is it invariant with respect to breeding groups, sex, and age?

•    Is it properly and confidently age corrected so as to meet the definition of IQ?  [I think this is an important one.]

•    Is it subject to Flynn Effect artifacts?   Are they properly handled?

•    Is the g loading of the test known? [Requires testing a large group.]

•    Is the reliability coefficient derived from sound measurement?  Is it 0.90 or higher?

•    Is construct validity established by comparison between its factorial structure and that of a major comprehensive test (WAIS or Woodcock-Johnson)?

•    Are the broad ability factors balanced, so that the test is not unduly weighted by a small number of factors? [This impacts the factor loadings of the test.]

•    Is the test administered by a qualified person (psychologist)?  If not, how is the use of new and powerful artificial intelligence prevented?

[These and similar items were discussed in my article, High Range IQ Tests  — Are They Psychometrically Sound?  Noesis?  #207,  February  2021.] All of these things are difficult to satisfy and are usually quite costly.  It may be impossible to actually demonstrate some, or most of these for ceilings above 4 sigma.

Jacobsen: How could we use techniques for translating regular gold-standard tests like the WAIS and SB to make culture fair tests up to a 6-sigma range?

Williams: Given my long answer (above), I believe that the problems I listed are unlikely to be resolved unless something startling appears from AI.  The surprises that are coming from AI are more than a step up, they are dramatic.  The particular study that I think illustrates how AI can do things that were not only unexpected, but also not understood by researchers:  Banerjee, I., Bhimireddy, A.R., Burns, J.L., Celi, L.A., Chen, L.C., Correa, R., Dullerud, N., Ghassemi, M., Huang, S.C., Kuo, P.C. and Lungren, M.P., 2021. Reading race: AI recognises a patient’s racial identity in medical images. arXiv preprint arXiv:2107.10356.

This x-ray analysis, based on AI, demonstrates that something totally unforeseen might happen that changes how intelligence is best measured and understood.  One area that I am watching is the analysis of genome wide association studies, using AI.

Jacobsen: If g is largely innate while still susceptible to environmental blunting, can we estimate the contexts of g for ancient civilizations and peoples, as a general comparative metric in current times, so making a within-species general comparative metric across times? People likely encountered more bodily traumas and malnutrition in the past, for instance. Modern Western types, in most cases, tend to be well-fed, pampered, and comfortable in contrast with ancient humanity.

Williams: There is IQ work ongoing now, based on DNA samples from ancient groups.  The first paper I encountered on this topic: Intelligence Trends in Ancient Rome: The Rise and Fall of Roman Polygenic Scores; Davide Piffer, Edward Dutton, Emil O. W. Kirkegaard; OpenPsych July 2023; DOI: 10.26775/OP.2023.07.21.  There is a long video interview of Piffer by Kirkegaard that discusses this topic in depth.  I assume readers can find it with a search engine.  Piffer mentioned that DNA data is pouring in from various ancient groups and that there is ongoing work to analyze it via polygenic scores.  There are some obvious limitations, such as not being able to identify insults to the DNA that might have reduced individual intelligence.  As the sample sizes increase, the confidence levels of this work will improve, but even now, the results are useful in tracking intelligence over wide time intervals.

Jacobsen: In the future, could we use artificial intelligences mimicking various general levels of intelligence of people to do wordplay and that converse with human interlocutors to estimate g in the tested human? It would be a step away from a direct brain scan estimate, but it would be cheaper and more output oriented.

Williams: I assume that AI will advance from the already impressive performance (certain applications) to reach levels that will be startling.  AI should be able to learn from various data sets, such as the norming data for the Woodcock-Johnson that has been made available to researchers.  It would seem to be a natural fit for the use of Item Response Theory.  AI should be able to determine Item Characteristic Curves, or something similar, but which is developed from within the AI system.  I wouldn’t be surprised if it is eventually able to make good estimates of intelligence by simply examining discussions by various people, either in video or text format.  We already do that when we watch someone who is either obviously dull or obviously brilliant.  It would be interesting to see what a trained AI system would, perhaps in a few years from now, observe from videos of Joe Biden, Kamala Harris, Christopher Hitchens, and Sabine Hossenfelder.

Jacobsen: In theory, could we use such a system to establish what a human general intelligence – whatever the culture and native tongue – would likely produce as output in conversation if intent on showing the real general intelligence, even if we have not found such an individual through regular testing channels with a psychometrician? There is popular theatrical commentary on an LLM with an IQ of 155 for verbal intelligence. Stuff like this. However, I mean a real correlation matrix extended or extrapolating based on live human input and incredible amounts of data and deep learning, ANNs. So, “Human with a cognitive rarity of 1 in a 1,000 sounds like this on either side of the curve. 1 in 30,000 sounds like this. Therefore, based on these sophisticated algorithms and extrapolations, the 1-in-10,000,000 person should sound like this.” It would reverse the sample size problem to an artificial sample size solution in a way. An artificial constellation of language used to determine where someone sits in cognitive rarity with the ANN constantly learning, improving with each additional human interlocutor. It would be a narrow band artificial intelligence with this specific purpose, especially good with the large amount of correlation with g and verbal ability, e.g., like Hogwarts’s Sorting Hat minus the magic.

Williams: Yes, I agree with the likelihood that AI will be able to match behavior or language to a given specification.  It would be the reverse direction of the prior question.  I think that it would have a lot of leeway for a given level of intelligence, since we already know that you can name a percentile and find a wide range of behaviors at that level.  AI should be able to match the intended IQs of fictional characters that are described as input.  

I have doubts that this sort of thing would retain meaning when the end of the range of the definition of intelligence (pre my prior comments) is reached.

Jacobsen: Do newer generations of intelligence researchers feel a tinge of fear for asking particular research questions when seasoned researchers encounter “careers ruined, people losing their jobs, physical threats, physical attacks, vandalism, denied promotions”? I sense a chill among both conservatives and liberals, oddly less amongst centrists, in sociopolitical contexts. Both use cancellation as a tactic. That’s not new. Lots of us have experienced it. I don’t care about it much, personally. The advancement of knowledge is the key part. For the advancement of a field with key impacts, it raises legitimate, serious concerns about the advancement of research in the terms of the potential for rapid developments for benefit for humanity as a whole, especially the floor of societies who benefit from smart, dedicated people with ethics bent towards general humanitarian efforts. Identification and nurturance efforts matter. You noted this in the last part.

Williams: I see two things happening.  The first is that some researchers are fearful of discussing anything that might lead to a hot topic or even allow someone to claim that they have commented on one.  The fear is what I assume went on when the Roman Catholic church punished Galileo in 1633.  Other scientists could see that there were serious hazards to be faced in the pursuit of truth.

The second thing is that wording becomes so delicate as to be silly.  Blunt comments don’t happen, even when they would express a point more accurately.  Besides having to dance around what is being written, the comments are now followed by lots of extra boilerplate, such as pointing out that any group can have bright people and that IQ tests are not deterministic.  I must admit that I have fallen into this protective kind of language (at least when I write something that could cause blowback).

Jacobsen: What will happen to respected disciplines where international standing matters with individuals selected in such a manner?

Williams: So far, we are in a mode of having some people who are willing to take on dangerous topics and those who will not.  Although there are only a few researchers who are willing to research race and sex differences, they seem to me to be doing good work.  I don’t think their work has actually harmed the reputations of the nonparticipants, I have seen examples of people feeling as if they were unfairly grouped with the not-woke researchers.

Jacobsen: Truly intelligent kids will use their intelligence in one way or another. What will likely happen to these smart kids without guidance and support?

Williams: A case can be made that not supporting bright students will result in them not reaching the levels of performance that would more likely be reached with support.  As you observed, bright students will pursue their interests, despite barriers from school administrators and politicians.  Douglas Detterman, founder of ISIR and Intelligence, wrote a good article pointing out that 90% of the variance in educational outcomes is due to the individual students (intelligence).  The remaining variance is split between teachers and schools, with teachers accounting for 1 to 7% of the variance.  This is one of those things that lots of people will want to challenge, but Detterman has the research findings on his side.  

I can’t imagine what the consequences will be if the present rate of irrational policies in education continue to increase.  The people who are driving things, such as equal outcomes, apparently have no idea of the magnitude of the bell curve range.  Yet, they are pushing to really have college educations for every child of every ability level.  Economically and practically, this is insane.

Jacobsen: How are you defining woke here?

Williams: “Woke” has become the tag for the left, with all of the policies that they push (socialism and irresponsible spending on things that are waste).  In the things I have been discussing, I use “woke” in reference to policies that relate to education, such as the canceling of gifted programs; the failure to recognize student achievement out of fear that a nonachiever might feel bad about his failure; school administrator embarrassment over the suggestion that a student is brilliant; etc.

Recently Thomas Jefferson High School for Science and Technology was denied the use of tests for admission.  The student body has typically been about 70% Asian, 20% White, and 2% Black, with the balance consisting mostly of Hispanic.  The school board ruling that they could not use tests was challenged and went through the state justice system.  The school lost.  Then it was appealed to the Supreme Court but was not accepted, despite their willingness to rule against Harvard for similar discrimination against Asians.

The links below are largely redundant.  They report the court’s choice.

https://virginiamercury.com/2024/02/20/supreme-court-wont-hear-thomas-jefferson-admissions-case/

https://reason.com/volokh/2024/02/20/supreme-court-refuses-to-hear-case-involving-use-of-race-neutral-means-to-facilitate-anti-asian-discrimination-at-selective-public-high-school/

https://www.edweek.org/policy-politics/supreme-court-declines-case-on-selective-high-school-aiming-to-boost-racial-diversity/2024/02

https://thehill.com/regulation/court-battles/4478329-supreme-court-racial-discrimination-challenge-tj-high-school-admissions/

Now the school must admit on the basis of race, not ability.  They are in a bind.  If they maintain their former standards, they will have to fail most of the quota students.  If they are afraid to fail them (most likely), they will have to either provide an easy option for them or simply award diplomas for attending classes.

Jacobsen: An assumption: censorship of research tends to make people – of all stripes – become creative and then pursue different means by which to explore the original subject matter. Smart, creative people are forced to get more creative and use their intelligence more. With a discouragement and a reduction in focus on general intelligence and on IQ in formal tests, how are intelligence researchers pursuing paths for measurement of intelligence if at all? I am making a historical extrapolation as if it will happen or has already happened, potentially a bias to be optimistic about researchers and intellectual pursuits. (I’m sorry!)

Williams: At the last ISIR conference, one of my friends wondered out loud if animal studies could be used to show the things that are so obvious among humans, then use the findings as comparisons to human behaviors.  Curiously, we already have a very wide range of intelligence in dogs that is quite similar to the range seen in people.  There are border collies at the top and Afghan wolfhounds at the bottom.

I think the twist that might not be anticipated by the anti-intelligence faction, is AI.  [Mentioned previously.]

Jacobsen: What were magic multipliers? The term “magic” tells a bit of the story.

Williams: It came from this paper: Dickens, W.T. and Flynn, J.R., 2001. Heritability estimates versus large environmental effects: the IQ paradox resolved. Psychological review, 108(2), p.346.  In the paper, Dickens and Flynn described their imagined explanation for how imagined environmental effects could cause large impacts on intelligence.  Their argument was reminiscent of the “butterfly effect” which was used in the discussion of weather.  With no supporting data, the authors invented a process that they claim could convert tiny unobserved environmental effects into large factors that impact intelligence.  After the inane model was offered, there were no publications showing anything that could possibly support the model.  I called their model “magic multipliers” because that describes their invention.  To me, this is much like inventing a story where Noah builds an ark and stocks it with two of every species, so that the flood story can be supported.

Jacobsen: Why did Plomin stop giving updates every 2 years?

Williams: Probably because the SNPs were found.  I don’t recall that he ever spoke to ISIR after the breakthrough that he details in Robert Plomin – Blueprint: How DNA Makes Us Who We Are, Penguin Books Ltd., 2018, ISBN 9780241282076.

ISIR honored Plomin with the Lifetime Achievement Award in 2011.  He spoke to ISIR in 2013 (Cypris) but I did not attend because of the very remote location.  I recall (sitting a few feet away) that he received the Distinguished Career Interview, but I am not sure of the year.  By 2018 the new age of genetics arrived.  Besides Blueprint (above) there is a related paper that is worthwhile: Plomin R, von Stumm S. The new genetics of intelligence. Nat Rev Genet. 2018 Mar;19(3):148-159. doi: 10.1038/nrg.2017.104. Epub 2018 Jan 8. PMID: 29335645; PMCID: PMC5985927.

Jacobsen: If the FE is decoupled from g, as in not a JE, how much is the decoupling – complete, or is it on a sliding scale depending on context?

Williams: My take, as of today, is that the decoupling is close to total, but there are suggested FE causes that should show some g loading.  One example would be a decrease in mean family size.  If this were to happen (it obviously has happened at the high end), it should be largely due to smaller low IQ families.  That would cause a real gain in intelligence, which would probably be little more than a recovery of the already lower mean due to the negative correlation between IQ and fertility rate.  Besides just hitting the low end of the IQ spectrum, there is also a small birth order effect.  A reduction in family size would mean fewer children born with high birth order numbers.  These children are statistically less intelligent than their older siblings.  I don’t think either of these have been demonstrated to show a FE.

It is a bit frustrating to see the large number of references to the FE accompanied by comments that the population is becoming more intelligent.  The opposite is happening.  People simply do not understand that the FE is a time and location effect that can be positive or negative at any given observation; that it is not always up; and that it is rarely (or never) a Jensen Effect.

Jacobsen: Are societies giving screening of gametes for parents with reproductive issues, single parents with means who select surrogates or sperm donors based on verified characteristics, or individuals who want to know risk factors associated with their reproductive capabilities in genetics alone, making an ethical decision in conscious, evidence-based, reasoned reproduction in a non-totalitarian, democratic fashion? Is this likely to become widespread? It’s, in a way, a more precise form of how individuals engage in sexual selection in the first place happening for millennia.

Williams: That takes in a lot!  It is my understanding that IVF usage is large in some nations and varies down to zero in many nations.  I am not familiar with the policies of the nations where IVF is most prevalent.  I looked at the web and found that the US has 1.7% of all infants born through Assisted Reproductive Technology, whereas Denmark has an estimated 8 to 10% conceived through ART.  That strikes me as a relatively large fraction.  It seems that IVF or ART might be used more in the future, but by educated people.  It is difficult for me to imagine it as equally attractive for low IQ families.

Jacobsen: Once we get the structure and networks and processes most likely connected to g in the brain, what would this mean for the development of simulations of this in computers, artificial g?

Williams: It is difficult to rule anything out for the future.  The rate of development of computer technology remains high.  The expected diminishing returns are being crushed by new technologies.  We already see optical technology that claims to offer petabytes of storage on an optical disk that is the size of the old ones we have mostly discarded.  [Using that kind of storage may be another matter, but we keep thinking of barriers that fall.]  And we have been seeing research in quantum computing for some time.  It seems to be real and progressing towards ultimate implementation.  With what appears to be unlimited speed and storage, plus AI, getting to the point of using brain structures and processes in computers may be a matter of time.

Some time ago, I read a paper [Jung, R.E. and Haier, R.J., 2007. The Parieto-Frontal Integration Theory (P-FIT) of intelligence: converging neuroimaging evidence. Behavioral and brain sciences, 30(2), pp.135-154.] that discussed what the brain is doing with information that gives us the neurology of g.  The answer, in part, is that the brain carries out an information integration process, that is either g or is strongly related to g.  In 2007, there was limited understanding of networks, as compared to today.  I have not seen a merging of modern network models with the Parieto-Frontal Integration Theory, but I think there are papers that attempt to update the P-FIT model.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7). April 2024; 12(2). http://www.in-sightpublishing.com/williams-7

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, April 1). Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/williams-7.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7).In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/williams-7.

Harvard: Jacobsen, S. (2024) ‘Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/williams-7>.

Harvard (Australian): Jacobsen, S 2024, ‘Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/williams-7>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/williams-7.

Vancouver/ICMJE: Scott J. Conversation with Bob Williams on Practical and Impractical Intelligence Testing: Retired Nuclear Physicist (7) [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/williams-7.

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Based on work at www.in-sightpublishing.com.Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Hawala: Hamas’s Private Banking

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: April 1, 2024

Issue Publication Date: May 1, 2024

Author(s): Sam Vaknin.

Author(s) Bio: Sam Vaknin, Ph.D. is a former economic advisor to governments (Nigeria, Sierra Leone, North Macedonia), served as the editor in chief of “Global Politician” and as a columnist in various print and international media including “Central Europe Review” and United Press International (UPI). He taught psychology and finance in various academic institutions in several countries (http://www.narcissistic-abuse.com/cv.html).

Word Count: 2,094

Image Credit: Sam Vaknin.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Algeria, Banking, Chicken farming, Civil servants, Construction, Hawala, Indigent families, Investments, Islamic Banking, Mining, Pakistan, Palestinian Authority, Qatar, Real estate, Road construction, Sudan, Terrorism, Turkey, UNRWA, United Arab Emirates.

Hawala: Hamas’s Private Banking

As the New-York Times have recently exposed, Hamas own dozens of small businesses – in mining, chicken farming, road construction, etc. – in Pakistan, Algeria, Turkey, and Sudan. They possess prime real estate in all these countries as well as skyscrapers in the United Arab Emirates. All in all, a portfolio of about 500 million USD in investments.

Hamas also controls, not to say appropriates, the $1.1 billion in annual transfers from the Palestinian Authority and collaborates with UNRWA under the radar. Another 60-360 million USD in Qatari funds are funneled every year to defray the costs of supporting 100,000 indigent families and pay the salaries of civil servants: teachers, doctors, and an assortment of bureaucrats (a total of 1.49 billion USD between 2012-2021). 

But Hamas’s bloodline is the informal money transfer network known as Hawala, through which they receive about $100 million USD annually in donations and Iranian aid. The money is routed through banks in the USA, Europe, Turkey, Qatar, Iran, and the UAE before it makes its way into the penumbral spiderweb.

In the wake of the September 11 terrorist attacks on the USA, attention was drawn to the age-old, secretive, and globe-spanning banking system developed in Asia and known as “Hawala” (to change, in Arabic). It is based on a short term, discountable, negotiable, promissory note (or bill of exchange) called “Hundi”. While not limited to Moslems, it has come to be identified with “Islamic Banking”.

Islamic Law (Sharia’a) regulates commerce and finance in the Fiqh Al Mua’malat, (transactions amongst people). Modern Islamic banks are overseen by the Shari’a Supervisory Board of Islamic Banks and Institutions (“The Shari’a Committee”).

The Shi’a “Islamic Laws according to the Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani” has this to say about Hawala banking:

“2298. If a debtor directs his creditor to collect his debt from the third person, and the creditor accepts the arrangement, the third person will, on completion of all the conditions to be explained later, become the debtor. Thereafter, the creditor cannot demand his debt from the first debtor.”

The prophet Muhammad (a cross border trader of goods and commodities by profession) encouraged the free movement of goods and the development of markets. Numerous Moslem scholars railed against hoarding and harmful speculation (market cornering and manipulation known as “Gharar”). Moslems were the first to use promissory notes and assignment, or transfer of debts via bills of exchange (“Hawala”). Among modern banking instruments, only floating and, therefore, uncertain, interest payments (“Riba” and “Jahala”), futures contracts, and forfeiting are frowned upon. But agile Moslem traders easily and often circumvent these religious restrictions by creating “synthetic Murabaha (contracts)” identical to Western forward and futures contracts. Actually, the only allowed transfer or trading of debts (as distinct from the underlying commodities or goods) is under the Hawala.

“Hawala” consists of transferring money (usually across borders and in order to avoid taxes or the need to bribe officials) without physical or electronic transfer of funds. Money changers (“Hawaladar”) receive cash in one country, no questions asked. Correspondent hawaladars in another country dispense an identical amount (minus minimal fees and commissions) to a recipient or, less often, to a bank account. E-mail, or letter (“Hundi”) carrying couriers are used to convey the necessary information (the amount of money, the date it has to be paid on) between Hawaladars. The sender provides the recipient with code words (or numbers, for instance the serial numbers of currency notes), a digital encrypted message, or agreed signals (like handshakes), to be used to retrieve the money. Big Hawaladars use a chain of middlemen in cities around the globe.

But most Hawaladars are small businesses. Their Hawala activity is a sideline or moonlighting operation. “Chits” (verbal agreements) substitute for certain written records. In bigger operations there are human “memorizers” who serve as arbiters in case of dispute. The Hawala system requires unbounded trust. Hawaladars are often members of the same family, village, clan, or ethnic group. It is a system older than the West. The ancient Chinese had their own “Hawala” – “fei qian” (or “flying money”). Arab traders used it to avoid being robbed on the Silk Road. Cheating is punished by effective ex-communication and “loss of honour” – the equivalent of an economic death sentence. Physical violence is rarer but not unheard of. Violence sometimes also erupts between money recipients and robbers who are after the huge quantities of physical cash sloshing about the system. But these, too, are rare events, as rare as bank robberies. One result of this effective social regulation is that commodity traders in Asia shift hundreds of millions of US dollars per trade based solely on trust and the verbal commitment of their counterparts.

Hawala arrangements are used to avoid customs duties, consumption taxes, and other trade-related levies. Suppliers provide importers with lower prices on their invoices, and get paid the difference via Hawala. Legitimate transactions and tax evasion constitute the bulk of Hawala operations. Modern Hawala networks emerged in the 1960’s and 1970’s to circumvent official bans on gold imports in Southeast Asia and to facilitate the transfer of hard earned wages of expatriates to their families (“home remittances”) and   their conversion at rates more favourable (often double) than the government’s. Hawala provides a cheap (it costs c. 1% of the amount transferred), efficient, and frictionless alternative to morbid and corrupt domestic financial institutions. It is Western Union without the hi-tech gear and the exorbitant transfer fees.

Unfortunately, these networks have been hijacked and compromised by drug traffickers (mainly in Afghanistan and Pakistan), corrupt officials, secret services, money launderers, organized crime, and terrorists. Pakistani Hawala networks alone move up to 5 billion US dollars annually according to estimates by Pakistan’s Minister of Finance, Shaukut Aziz. In 1999, Institutional Investor Magazine identified 1100 money brokers in Pakistan and transactions that ran as high as 10 million US dollars apiece. As opposed to stereotypes, most Hawala networks are not controlled by Arabs, but by Indian and Pakistani expatriates and immigrants in the Gulf. The Hawala network in India has been brutally and ruthlessly demolished by Indira Ghandi (during the emergency regime imposed in 1975), but Indian nationals still play a big part in international Hawala networks. Similar networks in Sri Lanka, the Philippines, and Bangladesh have also been eradicated.

The OECD’s Financial Action Task Force (FATF) says that:

“Hawala remains a significant method for large numbers of businesses of all sizes and individuals to repatriate funds and purchase gold…. It is favoured because it usually costs less than moving funds through the banking system, it operates 24 hours per day and every day of the year, it is virtually completely reliable, and there is minimal paperwork required.”

(Organisation for Economic Co-Operation and Development (OECD), “Report on Money Laundering Typologies 1999-2000,” Financial Action Task Force, FATF-XI, February 3, 2000, at http://www.oecd.org/fatf/pdf/TY2000_en.pdf )

Hawala networks closely feed into Islamic banks throughout the world and to commodity trading in South Asia. There are more than 200 Islamic banks in the USA alone and many thousands in Europe, North and South Africa, Saudi Arabia, the Gulf states (especially in the free zone of Dubai and in Bahrain), Pakistan, Malaysia, Indonesia, and other South East Asian countries. By the end of 1998, the overt (read: tip of the iceberg) liabilities of these financial institutions amounted to 148 billion US dollars. They dabbled in equipment leasing, real estate leasing and development, corporate equity, and trade/structured trade and commodities financing (usually in consortia called “Mudaraba”).

While previously confined to the Arab peninsula and to south and east Asia, this mode of traditional banking became truly international in the 1970’s, following the unprecedented flow of wealth to many Moslem nations due to the oil shocks and the emergence of the Asian tigers. Islamic banks joined forces with corporations, multinationals, and banks in the West to finance oil exploration and drilling, mining, and agribusiness. Many leading law firms in the West (such as Norton Rose, Freshfields, Clyde and Co. and Clifford Chance) have “Islamic Finance” teams which are familiar with Islam-compatible commercial contracts.

HAWALA AND TERRORISM

Recent anti-terrorist legislation in the US and the UK allows government agencies to regularly supervise and inspect businesses that are suspected of being a front for the ”Hawala” banking system, makes it a crime to smuggle more than $10,000 in cash across USA borders, and empowers the Treasury secretary (and its Financial Crimes Enforcement Network – FinCEN) to tighten record-keeping and reporting rules for banks and financial institutions based in the USA. A new inter-agency Foreign Terrorist Asset Tracking Center (FTAT) was set up. A 1993 moribund proposed law requiring US-based Halawadar to register and to report suspicious transactions may be revived. These relatively radical measures reflect the belief that the al-Qaida network of Osama bin Laden uses the Hawala system to raise and move funds across national borders. A Hawaladar in Pakistan (Dihab Shill) was identified as the financier in the attacks on the American embassies in Kenya and Tanzania in 1998.

But the USA is not the only country to face terrorism financed by Hawala networks.

In mid-2001, the Delhi police, the Indian government’s Enforcement Directorate (ED), and the Military Intelligence (MI) arrested six Jammu Kashmir Islamic Front (JKIF) terrorists. The arrests led to the exposure of an enormous web of Hawala institutions in Delhi, aided and abetted, some say, by the ISI (Inter Services Intelligence, Pakistan’s security services). The Hawala network was used to funnel money to terrorist groups in the disputed Kashmir Valley.

Luckily, the common perception that Hawala financing is paperless is wrong. The transfer of information regarding the funds often leaves digital (though heavily encrypted) trails. Couriers and “contract memorizers”, gold dealers, commodity merchants, transporters, and moneylenders can be apprehended and interrogated. Written, physical, letters are still the favourite mode of communication among small and medium Hawaladars, who also invariably resort to extremely detailed single entry bookkeeping.  And the sudden appearance and disappearance of funds in bank accounts still have to be explained. Moreover, the sheer scale of the amounts involved entails the collaboration of off shore banks and more established financial institutions in the West. Such flows of funds affect the local money markets in Asia and are instantaneously reflected in interest rates charged to frequent borrowers, such as wholesalers. Spending and consumption patterns change discernibly after such influxes. Most of the money ends up in prime world banks behind flimsy business facades. Hackers in Germany claimed (without providing proof) to have infiltrated Hawala-related bank accounts.

The problem is that banks and financial institutions – and not only in dodgy offshore havens (“black holes” in the lingo) – clam up and refuse to divulge information about their clients. Banking is largely a matter of fragile trust between bank and customer and tight secrecy. Bankers are reluctant to undermine either. Banks use mainframe computers which can rarely be hacked through cyberspace and can be compromised only physically in close co-operation with insiders. The shadier the bank – the more formidable its digital defenses. The use of numbered accounts (outlawed in Austria, for instance, only recently) and pseudonyms (still possible in Lichtenstein) complicates matters. Bin Laden’s accounts are unlikely to bear his name. He has collaborators.

Hawala networks are often used to launder money, or to evade taxes. Even when employed for legitimate purposes, to diversify the risk involved in the transfer of large sums, Hawaladars apply techniques borrowed from money laundering. Deposits are fragmented and wired to hundreds of banks the world over (“starburst”). Sometimes, the money ends up in the account of origin (“boomerang”).

Hence the focus on payment clearing and settlement systems. Most countries have only one such system, the repository of  data regarding all banking (and most non-banking) transactions in the country. Yet, even this is a partial solution. Most national systems maintain records for 6-12 months, private settlement and clearing systems for even less.

Yet, the crux of the problem is not the Hawala or the Hawaladars. The corrupt and inept governments of Asia are to blame for not regulating their banking systems, for over-regulating everything else, for not fostering competition, for throwing public money at bad debts and at worse borrowers, for over-taxing, for robbing people of their life savings through capital controls, for tearing at the delicate fabric of trust between customer and bank (Pakistan, for instance, froze all foreign exchange accounts two years ago). Perhaps if Asia had reasonably expedient, reasonably priced, reasonably regulated, user-friendly banks – Osama bin Laden would have found it impossible to finance his mischief so invisibly.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Vaknin S. Hawala: Hamas’s Private Banking. April 2024; 12(2). http://www.in-sightpublishing.com/vaknin-hamas-hawala

American Psychological Association (APA 7th Edition): Vaknin, S. (2024, April 1). Hawala: Hamas’s Private Banking. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): VAKNIN, S. Hawala: Hamas’s Private Banking. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Vaknin, Sam. 2024. “Hawala: Hamas’s Private Banking.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/vaknin-hamas-hawala.

Chicago/Turabian, Notes & Bibliography (17th Edition): Vaknin, S “Hawala: Hamas’s Private Banking.In-Sight: Independent Interview-Based Journal 12, no. 2 (April 2024).http://www.in-sightpublishing.com/vaknin-hamas-hawala.

Harvard: Vaknin, S. (2024) ‘Hawala: Hamas’s Private Banking’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/vaknin-hamas-hawala>.

Harvard (Australian): Vaknin, S 2024, ‘Hawala: Hamas’s Private Banking’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/vaknin-hamas-hawala>.

Modern Language Association (MLA, 9th Edition): Vaknin, Sam. “Hawala: Hamas’s Private Banking.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/vaknin-hamas-hawala.

Vancouver/ICMJE: Sam V. Hawala: Hamas’s Private Banking [Internet]. 2024 Apr; 12(2). Available from: http://www.in-sightpublishing.com/vaknin-hamas-hawala.

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Scott Jacobsen interviews Adewale Sobowale

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Migrant Online

Publication Date (yyyy/mm/dd): 2024/03/15

 https://drive.google.com/file/d/18Gk01f_8zcorgSPBvRz4wG5wcwaMCFko/view?usp=share_link

License

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

Copyright

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

Ask A Genius 872: Seth Macfarlane and Mark Wahlberg to Perfectly Defined Deterministic Physics

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/30

[Recording Start] 

Rick Rosner: So, Seth MacFarlane has a new series with Ted, the Talking Teddy Bear. They made two movies with Mark Wahlberg and Ted, the talking teddy bear. Now it’s a TV series, and they had a scene that takes place on Fridays, which is an East Coast ice cream parlour/ restaurant, and it took me back to one of my many missed opportunities. In the late 80s, Adam Sandler took me out to kind of encourage me to write more stuff for him on MTV’s game show Remote Control, and I proceeded not to, but Sandler’s writers have had amazing careers writing well over a dozen movies for him. That’s just one more freaking opportunity that… I probably wouldn’t have been funny enough and talented enough to glom on to, but I don’t think I even tried. I haven’t tried after Kimmel. I’ve been gone from Kimmel for almost ten years and really haven’t tried very hard. I went out a little bit early on, and Carol and I have pitched things occasionally to people we know on TV, and my late brother and I pitched stuff but never with the balls-out aggression that you need to get anywhere with stuff. I’ve been working on this book for way too long, and I’ve always been working on a book without actually ever finishing a book. In physics, I’ve got a theory without really pushing to get the theory recognized or mathematized. So yeah, I regret that I have a few Sinatra lyrics. 

Scott Douglas Jacobsen: What do you consider your most significant regret? 

Rosner: Probably the physics, but some of this can be rectified if I get the book sold and hide enough physics in the book. However, getting the book sold would heal a lot of my regrets. I mean, I have a lot of stuff not to regret. Having been a decent family man, I guess, is a thing and a good earner when I was earning and a good money manager when I wasn’t bringing in a wage and just not a fucking prick, but you can weigh those things in opposite hands, but I still have time, I just have to use the time I have. I don’t want to jinx myself by saying I still have time, so maybe I don’t have time. I’d like to have time, and I’d still like to redeem myself. Fear was probably a lot of this shit. Maybe fear, maybe not believing in myself strongly enough. 

We’ve talked about the Dunning-Kruger effect, where when people are sufficiently stupid, they believe they’re smart because they’re too stupid to know they’re stupid. There’s probably a reverse Dunning-Kruger where when you’re really smart, you’re overly cognizant of your limitations so that your impression of your talents might be less than someone who’s just a little stupider than you. The people who came up with Dunning-Kruger did not put that on their graph, so I don’t know if it’s a thing. It’s probably not uniformly a thing across smart people or super high IQ people because we know there have been a lot of dickheads, and you know I’m kind of a dickhead, but like, I’m not a wildly modest dickhead. Keith Raniere built a whole… that’s another question: does Keith Raniere believe his bullshit? What do you think?

Jacobsen: Keith? He believes in himself.

Rosner: Yeah, so does he believe he’s one of the smartest people on earth and that he’s come up with a way of being that can fix people and heal people?

Jacobsen: Over time, he probably believes a little bit of his own nonsense.

Rosner: So, can we draw any generalities about super high IQ people like Langan, I think believes that he’s every bit as smart as he claims to be, right?

Jacobsen: It’s probably true.

Rosner: Who else is there? Marilyn Savant is in the same very high IQ boat, and from what I’ve seen, she seems to have a very pragmatic idea of herself. I mean, she’s a black box; she doesn’t talk very much, she doesn’t give many interviews, but she seems to have seized her opportunities and built a nice life for herself absent of grandiosity, right?

Jacobsen: Yeah, she doesn’t seem very grandiose at all; her husband doesn’t seem either. There might have been a little bit of an issue with getting some money from a drug company, but I think that might have been a little bit questionable.

Rosner: Like what? Did Jarvik take some money to endorse some product? Mostly, Jarvik and she was kind of in the background maybe, I don’t know if I’m remembering that right.  

Jacobsen: It was a Lipitor endorsement.

Rosner: Oh. Did she do it or did Jarvik do it? I feel like her husband did it.

Jacobsen: Jarvik did it, yet she helped with that heart company while at the same time helping with that artificial heart company, it doesn’t really implicate her while being in that relationship. I’m sure that was a conversation. So, it really becomes an issue about being a medical doctor and endorsing pharmaceutical company. 

Rosner: So, that doesn’t reflect on her feelings of competence or not.

Jacobsen: No, there has been at least one court case. I don’t recall the specifics, but I do recall seeing that document.

Rosner: Did somebody over the Lipitor?

Jacobsen: No, it was about Marilyn and something else.

Rosner: She just doesn’t seem like to be much of a jackass, really.

Jacobsen: No, she’s very balanced and a normal human being. Langan is unbalanced in general. You’re obsessive and have become balanced only in level of the fact of having a family and being lazier. Keith is not balanced at all but has a a rationale and a sort of consistency to target something immoral and then to go after it by a moral means. Richard May; he’s different. He’s funny, he’s witty, and he is emotionally sensitive and astute.

Rosner: Chris Cole is super competent and probably super realistic about everybody’s skills and motivations. So, out of all the people we’ve talked about, you can’t make a case for reverse Dunning-Kruger because it’s a whole assortment, right?

Jacobsen: That’s true. You get the general maxim of which I’ve probably invented or adhered to after doing all these interviews. IQ, in so far as it measures some form of general intelligence, it acts as an amplifier of whatever personality structure the person has in the first place. So, if they’re a little bit grandiose, it can be amplified. If they’re normal, it makes them super normal. 

Rosner: So, it kind of gives you a lever to become more fully…

Jacobsen: Accelerators; it’s a gas pedal.

Rosner: Okay, that makes sense. And then, if you look at the great brains of history like Newton, a fucking prick, probably pretty convinced of his own talents. Einstein was fairly modest, though also kind of a showman, like a cultivator of his own image. As a very smart person, he probably realized that modesty would be helpful. Plus, he was probably also maybe naturally modest, but it’s hard to divide the two. Feynman; flamboyant but self-effacing. He liked to have a good time; he liked to get laid; he played the bongo drums, and he broke into safes at Los Alamos while they were working on the bomb because he liked the puzzle of figuring out he could figure out how safes work just by thinking about it and then he’d develop a mental picture of the inside of the safe and use that to crack the safe and then he’d leave notes for people in the safe saying I was here. But he said that he wasn’t particularly smart. He had a very average IQ, and he just liked thinking about stuff. 

Either Crick or Watson, the DNA guys, has been very vocal about his very average IQ. So, there is this modesty that may or may not be true modesty. So, maybe the most talented people just say fuck it to doubts and just plow onward.

Jacobsen: There are other factors that act as amplifiers in different directions. You need a very rare combination sustained over a long period of time to make any discovery that has any substance. For the most part you can get a lot of people with a sufficiently high IQ but you don’t have the right personality structure, you don’t have the right environment, you don’t have the right bio genetic social environment to really bringing that about in people who simply through one measurement are shown as intelligent. 

Rosner: Darwin is probably one of the greatest examples of opportunity, which means talent and doggedness. He had analytic skills, and he had doggedness because he worked on his theory for decades until his friends told him to publish Already About to Get Scooped. He had a 5-year trip around the world that gave him the experience and the exposure to what the world and its geography and its animals looked like to come up with the most persuasive presentation of the theory of evolution. What I think is the craziest thing is that he knew more about the sun, or he knew that we didn’t know jack shit about the sun when nobody else did, which I just find crazy that in the, say, the 1870s or 1880s people were theorizing, all the greatest physicists in the world were coming up with theories of what made the sunshine and Darwin of anybody knew that all the theories were wrong because he’d seen the geography of the world and he’d seen the animals of the world and realized that the processes that formed animals and the landscape would take many hundreds and maybe billions of millions and maybe billions of years to play out and none of the theories of how the sun worked had the sun being able to shine for more than like 50 million years.

Jacobsen: Got me thinking; I mean, there might be a way to calculate the average amount of time it takes for one person over the last 2,000 years of recorded history to form a thought. I mean, if it takes an average person out of that 100 billion or so people to form a thought, then you can calculate that over the average lifespan over those 2,000 years. So, not the 80 years you might get in an advanced industrial economy now or the 38 you might get in Industrial Revolution England, but the average over that arc of a couple of millennia is based on the best data we have as an estimate. If you take that average lifespan time by the number of estimated people and then times that by the number of thoughts, you might get in an arbitrary moment of time, like a year or over that lifetime. So, lifetime plus lifetime multiplied by the number of people…

Rosner: Not lifetime because, but say 30 years.

Jacobsen: That’s also a good point.

Rosner: Because your kid years might not be productive for thoughts, yeah, we can do the calculation. So, what? About 110 billion people who’ve ever lived, say, 30 years on average, which is being generous of being competent to think thoughts, and then when you call, you’d have to define what a thought is because I have thoughts like three a second just responding to the environment. What you’re talking about is novel creative thoughts.

Jacobsen: Let’s do the first calculation, then we can do the second calculation. The first calculation simply aims to find out how many thoughts have been thought of of any kind.

Rosner: Do you want to do three a second for every…? 

Jacobsen: So, for those good 30 years, how many thoughts if it’s three thoughts a second?

Rosner: All right. So, that’s 10,000 thoughts an hour times say 16 and let’s say just to make it an even-ish number; that’s 150,000 thoughts a day. So, that’s 50 million thoughts a year roughly times 30 years is one and a half billion thoughts in an average person’s lifespan.

Jacobsen: What’s that over the 110 billion who have ever existed?

Rosner: So, 10 to the 12th times 10 to the 14th thoughts. So, roughly 10 to the 26th thoughts were thought by humans across all of human history.

Jacobsen: So, with that in mind, how many quality thoughts are required to come up with a novel invention, not just a realization like an apple on the head, Newton? I mean an actual invention over the arc of time or Newton in a cave over a couple of months to come up with Calculus.

Rosner: All right, so all you have to do to do the math on that is roughly estimate how many great thoughts there have been throughout history, but I mean, the key is in the 10 to the 26th and not the number of great thoughts because you could be really selective and say 30 great thoughts and come up with some list if you’re a historian or even ten great thoughts or you can be more inclusive and say a thousand or 10,000, but regardless how big that list is you’ve still got a number that when you divide the number of great thoughts into the number of all thoughts, it still takes more than 10 to the 20th thoughts to come up with one that is going to be historically great, right?

Jacobsen: Yes.

Rosner: I may have fucked up the math. I may have fucked up a power of 10 or might be off by a thousand. If I did it on paper instead of winging it, but it’s still a shit ton of thoughts. A billion and a half thoughts sound like about the right number of thoughts for somebody to have over an average shortish lifespan, and we’re assuming that of the 110,000 humans who’ve ever lived, they’ve all been in circumstances that were amenable to thought. Also, that estimate is reasonable, and I think it is because it’s been developed by people who knew what they were doing, and most of those humans, I think, probably lived during a time when humans had speech. So, let’s say humans have had a speech for, I don’t know, probably somebody can guess, but actual language for 15,000 years, maybe. But humans have been around for 100,00 years or so. That 110 billion; I don’t know how far back that extends, but for most of the timeline of humans on earth, there have been relatively, especially compared to now, few humans. 

So, I would think that most of the humans who have ever lived have lived during the language period because you could make the case that if you live before a language, then your ability to formulate great thoughts is severely hampered. So, maybe cut the number of humans who can think great thoughts and have, which still doesn’t make your number a whole lot smaller; it’s still of thoughts. It’s still more than 10 to the 25th. So, there’s just a shit ton of thoughts that are just regular people experiencing their lives and coming to some conclusions but not just these conclusions that change the world. 

Jacobsen: So, a truly world-changing idea only comes about once every how many 100 million people?

Rosner: Well, again, you got to divide, say, 60 billion people who lived at a time when there was language and how many world-changing thoughts? If you want to go with just ten great thoughts in all of history, which seems like way too selective, that means one in every six billion people, but that’s not really the way thoughts work or the way great thoughts work. A great thought is maybe just a light bulb going off, and it might be like a moment of insight like Newton and the Apple, which is apocryphal anyway, or it might be like Mendeleev, the periodic table guy, coming up with the idea that the elements could be arranged in a table based on their shared chemical properties which is a semi great thought. It was a big deal, but it wasn’t one of the biggest deals. And like Democritus decided that matter came in the form of atoms, in these smallest indivisible parts, and that was a good thought but useless because it would be another 2,000 years or so; I don’t know when he lived exactly before we had the science to confirm that kind of general idea that at some point matter is indivisible.

Jacobsen: When did we toss out the idea of matter as a thing and that there was a time of a “mechanical philosophy?” It was dominant; it was around, people adhered to it, and it slowly gave way. Was it around the discovery of quantum theory?

Rosner: Yeah. You mean what? The matter is just being this billiard ball clockwork universe. Is that what you’re talking about?

Jacobsen: Yes. 

Rosner: Well, yeah, there’s no doubt that quantum mechanics wrecked that idea of the universe, and it took a while, but I mean, without quantum mechanics, it would be hard for that picture of the universe to have been overthrown. All the phenomena that contradict the precisely defined clockwork billiard ball universe are quantum phenomena. So, yeah, all happened right at the turn of the 20th century, and it took 20 years or more to percolate through all the scientists because it was such a distressing picture of the world compared to the perfectly defined deterministic physics that came before. 

Jacobsen: If you have a universe characterized by matter in some models, those models still have utility. It’s not like they just throw them away.

Rosner: Right, but when you say matter, it doesn’t really define what matter is. Like, saying that matter is information as defined by quantum mechanics at least defines what matter is by stripping away all characteristics other than its mathematical properties, right?

Jacobsen: Yes.

Rosner: So, when you talk about matter, you’re talking about matter as stuff like little wads of stuff. I think people’s 19thcentury imaginations had physical properties like hardness and spatial extent, and at some point, you have to go back to Democritus and say that like a similar idea when you strip matter down to its smallest components, is it even going to be able to have all but the most basic characteristics and what are those basic characteristics and turns out those basic characteristics are those that are laid out by quantum mechanics. So, the idea of matter is being like this very existent physical material stuff like clay or chalk or something that has a very concrete existence that the concrete hardness of matter has been stripped away at the same time. Matter does have a very concrete mathematical existence. It’s very well-defined now. So, yeah, the idea of matter being little balls bouncing off each other precisely has been replaced by a theory that is even more precise but frustrating because it’s probabilistic and the matter is fuzzy.

So, it’s not that the idea of matter was wiped away; it’s the idea of matter as being precisely defined that was swept away. I mean, precisely existing within space and time was wiped away. Matter is precisely defined according to quantum mechanics, but that precise definition is a definition of fuzzy ass matter. So, precision was wiped away, and determinism was wiped away, and yeah, quantum mechanics did it. The phenomena that led to quantum mechanics, you could argue that, that that did it. That started knocking it down when you had experiments that showed that light could be seen as both particle and wave depending on how it was observed; that started with the idea of precise clockwork matter. I think a fully developed quantum theory came along and totally kicked precision’s ass between the first experiments that made the matter seem fuzzy and quantum mechanics was probably 20, or 30 years. So, that was probably not enough time for these weird experimental results to dethrone the clockwork universe.

So, it was probably the very precise and successful quantum theories themselves that really kicked precision’s ass, clockwork ass where, if people hadn’t come up with complete quantum theories. I’m saying stuff that’s not worth much at this point. 

Jacobsen: What was the original question?

Rosner: You asked something like when the idea of precise clockwork determinist predetermined matter went away.

Jacobsen: No, I mean before that. We were talking about calculating the number of thoughts for all over time. Once human intelligence we’llis deconstructed, possibly create something that is not necessarily an entity but a computational engine that has those quality of thoughts and that number of thoughts in less than an hour.

Rosner: What you’re saying is the big data processing technology of the future will just generate a shit ton of thoughts in a really brief amount of time and probably increasingly sophisticated thoughts, right? That’s what you’re saying.

Jacobsen: Yes.

Rosner: It’s similar to somebody with a smartphone. That smartphone probably does more information processing, more Tera flips in an hour than all the people and machinery doing calculations and all the time up through when humans landed on the moon, right? Something like that or at least more calculations in an hour than all the calculations done by everybody in World War II. So, the amount of of thinking that will be going on 20 years from now when AI is truly capable of thinking either in concert with people or on its own, the amount of thinking going on on earth will have multiplied tenfold 20 years from now and a billionfold 50 years from now. Something like that? 

Jacobsen: It’s going to be a different type of world. It might not be that different structurally like a lot of the core of the world and the surface of the world will be much the same but the world of thought, the world of information processing whether in human styles or other styles will be much much different.

Rosner: What happens with the number of great thoughts that get thought; world-changing thoughts?

Jacobsen: The bar rises.

Rosner: So, we’ve talked about Feynman’s three paths of science. In the ’60s, he wrote one of his little lectures, kind of a non-scientific lecture because he did a lot of lectures that were heavy physics, but this was more a metaphysic. He said that science in the future will be completed and will understand everything there is to understand, or the universe is fundamentally unknowable, or we make just steady progress and continue to discover things. So, either you finish science because science is completable, or it’s fundamentally unknowable, or the universe is such that you can continue to find out new things about it. You can ask the same question about great discoveries as we move into the era of big information processing. Is there a limited number of great discoveries to be made about the world? Either there is or there isn’t, and either situation is going to be surprising. I’m guessing the answer is kind of like Feynman’s middle ground, which is that we’ll continue to discover new stuff. Any thoughts?

Jacobsen: Not at the moment. I think that should be good for tonight. Thank you very much for your time tonight. That was a wonderful session.

[Recording End]

License

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

Copyright

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

Ask A Genius 871: Persistence is Consistency and a Tangle of Information, Embedded

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/15

[Recording Start] 

Rick Rosner: When we talk about persistence, we’re talking about interesting persistence instead of a rocky planet with no life. I mean, yeah, it can exist and will exist for maybe tens of billions of years, but not so interestingly. So, interesting persistence is life and things that can respond and survive via thought in a changing environment. So, it’s not just life; it’s life plus the artificial creatures. We’re just starting to create an interesting persistence that is somehow tangled up with information because things that are interestingly persistent develop an internal model of reality in a lot of organisms that we think about commonly. That model of reality is embedded in consciousness because being conscious turns out to be very helpful in being persistent, but you can have a model of reality and respond to changes in the environment without being conscious. Plants and amoeba respond, and they have mechanisms that let them respond to gradients and changes and conditions in the environment, whether they’re consciously aware of them or not. The whole deal of persistence is based on being able to juke around and find ways to survive based on… that information is all braided into.

Also, there is an increase in information over time. In regular physics, information is conserved, neither created nor destroyed. In IC, the universe builds itself out of increasing amounts of information, and it remains to be figured out what role individual creatures and civilizations that become more information-rich and become better and better at processing information, what role they have in the evolution or in the timeline of the universe. It makes sense that those things will come to exist over time, but do those things have a role to play in the persistence of the universe? Do the conscious beings and then the very powerful information processors within the universe help make the universe itself a more powerful information processor? 

With regard to evolution, evolution has a versatile language that has allowed it to try a zillion things, which has eventually led to consciousness and to creatures who can direct their own trans-evolutionary processes like hyper-evolutionary because we creatures that understand processes and can direct processes instead of the mostly undirected processes of evolution. 

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Scott Douglas Jacobsen: Outside of asexual reproduction and sexual reproduction, do you think there’s any other niche that evolution hasn’t found?

Rosner: Yeah, I think there’s a lot, though I haven’t thought about it a lot. 

Jacobsen: Susan Blackmore calls technological evolution sort of a field of temes akin to memes, a third replicator. 

Rosner: Well, technological evolution is like meta-evolution; evolution that’s aware of itself and is driven to create more powerful and complicated forms, though not entirely. Capitalism is a form of cultural evolution, and capitalism likes more complicated forms if it lets you exploit markets; capitalism doesn’t hesitate to create stupid shit either, but that’s the same as a natural evolution, that evolution over time will create increasingly complicated organisms to explore new niches. At the same time, it’ll go ahead and create new stupid organisms if there are niches that can be exploited by simpler organisms.

Jacobsen: We have an open question too. It matters for persistence; it matters for reproduction. We don’t know if true intelligence in a species is lethal, if it is a self-extinguishing trait of a species in the long term. 

Rosner: You can make statistical inferences, and at the very least, you can say that high intelligence doesn’t always destroy the species.

Jacobsen: I Googled it. The most prominent species on the planet are beetles; they have some intelligence. I would argue they’re not that intelligent. So, for ubiquitous presence of a species, a little bit of intelligence might help.

Rosner: What you’re saying is there are more species of beetles on Earth than any other type of animal.

Jacobsen: Beetles make up about one-third of all known insect species.

Rosner: Yeah, so they’re a good versatile model.

Jacobsen: Microscopic worms are four-fifths of the life of animals on the planet.

Rosner: By mass or by number? 

Jacobsen: That’s a good question. According to BYU professor Byron Adams, there are 57 billion nematodes for every human on Earth.

Rosner: Ah! So, by numbers, at least, and maybe by mass, leaves are a versatile structure. I don’t know how many different kinds of leaves there are, but the basic leaf recipe is adaptable and useful. So, the worm form is adaptable and persistent beetles are; it’s some basic recipe that there’s not one best leaf, but the leaf system is good enough that it’s become the predominant mechanism from which plants gather energy. Does that mean that it’s unlikely that there’s a better system that could be engineered for passively gathering and mostly passively gathering energy from sunlight? I think we can engineer better systems. I’m sure when you look at leaves, they can be outdone, if not now within 10 years, but we could engineer better structures for pulling energy from light or storing energy from light, gathering and storing, but leaves are pretty good because they’ve evolved over billions of years. 

You could argue whether human technology is still a product of evolution because we evolved to be the creatures that can come up with the technology, but I think it’s a better argument to say that’s kind of bullshit-y and that human technological and cultural evolution does not fit under the umbrella of natural evolution. What was the original question, or you said there’s an open question?

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Jacobsen: The question is, is intelligence a lethal mutation? Basic intelligence like a nematode or beetle functions it works; that structure of mind and that structure of an organism, whether a hard shell or…

Rosner: All right, so what you’re really asking is are humans going to wipe themselves out from being too smart and too powerful at manipulating technology.

Jacobsen: Obviously, we notice a lot of stupid behaviour and thinking across the species. We make fun of it all the time on X and other platforms, on meta, on TikTok, and so on. I think that actually is an indicator of a generally high intelligence relative to other species because we’re able to note it and point it out. 

Rosner: Anyway, I don’t think humans are going to wipe themselves out, and I think statistically, I would guess that intelligent species don’t wipe themselves out. There are a number of ways for an intelligent species to wipe itself out, but two of the bigger categories are… Well, there’s war, there’s exhausting a planet’s resources and making it uninhabitable, and then there’s committing suicide. It’s possible that an entire species could decide that life is absurd and that continued existence isn’t justified and just decide to blink themselves out. I think that would be really uncommon.

Jacobsen: I would call this Conscious Lemming Zero, and I want to coin it. 

Rosner: Lemmings don’t do that; that was a mischaracterization.

Jacobsen: As well, in terms of the boiling water, the frogs jump out.

Rosner: A spinach doesn’t have a ton of iron.

Jacobsen: Right, it’s similar to Mother Teresa when you want to make an example of a good person. The truth, as Christopher Hitchens pointed out, is that she wasn’t a friend of the poor; she was a friend of poverty. She kept people in poverty because she thought it was God’s will. That’s not a good person. The popular image is that she’s a good person. Those are entirely different things. The historical record and her pop culture are similar.

Rosner: Before we got off on frogs and Mother Teresa, we were saying… I have to say I’ve been up since… because when you go from London to LA, the day becomes eight hours longer.

Jacobsen: I felt like that in Ukraine. 

Rosner: So, I’m possibly slightly loopy. So, I lost the thread. What was the original?

Jacobsen: Is intelligence a lethal mutation?

Rosner: I mean just mathematically; I would guess that because I think, and I think you agree, that there’s no limit to the size of a possible universe. The set of all possible universes or moments within the universe can be any size short of infinity.

Jacobsen: I would only disagree as a matter of being a stickler. I agree with the general point. I would only disagree with this analogy: we don’t know what the highest number of pi is.

Rosner: No, Pi has no last digit.

Jacobsen: Oh, that’s true. So, it’s different types of infinities we’ll say. We don’t know how large the largest could be or how the laws of the world would have to work in order to get bigger and bigger universes.

Rosner:  But we’re guessing that there’s no limit, and every moment that can possibly exist has a history that created it. The bigger the universe, the longer the history for the most part, and just the mathematics of it suggests that we think that consciousness is embodied in the information processing of any reasonable universe, and that means that there are conscious entities of any size and any length of history which suggests that intelligence or powerful conscious information processing is not 100% fatal. There’s literature around this kind of thing that’s annoying either way you go. There’s literature or science fiction that presents Earth as a very special place, a place that’s evolved art and love and music. That’s kind of the Star Trek view of a benevolent, optimistic, positive picture of humanity and that humanity is very special. Then there’s an opposite view that can be just as cliched, which is that every freaking aspect of human existence is likely to have been… well, not every aspect, but that everything you can think of reasonably; art, music, war, cruelty, fucking, has happened among conscious creatures just about every time higher consciousness evolves and that there there’s nothing special about humans. 

[Recording End]

License

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

Copyright

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

Ask A Genius 869: Hey, guess what? More on IQ Tests!

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/07

[Recording Start] 

Rick Rosner: All right, so, talking about high IQ tests, IQ tested 120 years ago, or when they were first conceived of by Binet, they were supposed to be on a scale of one to five given to kids to see what kind of educational resources they might need. So, score a one, you’re dumb, and you need educational resources, and you score a three, you’re average. Just be flopped into a classroom, and if you score a five, you’re smart, and you need different educational resources. Then Termin at Stanford, I believe, and I might have all this wrong, decided to put it on a 100-point scale where 100 is average, and I believe he came up with the ratio score, which is if you’re four years old but you score as well as the average eight-year-old on an IQ test you get eight divided by 4 = 2 times 100 gives you an IQ of 200. If you’re four, you score like a six-year-old; 6 divided by 4 is 1.5 times 100, which gives you an IQ of 150, which also gives IQ scores a false precision since their two and three digits seem to be very precise, which is just not the case.

A different means of scoring the tests, a semi-different one, was developed for adults, which is the population rarity, which is if you score better than all, about one out of 750 adults, that gives you a rarity of three standard deviations and we’re going to set a standard deviation as being worth 15 or 16 points on a 100-point scale. So, scoring that high gives you an IQ of 148. So, if you score higher than all but one person in three million, that’s five standard deviations. Standard deviation is a measure of the width of a bell curve, a standard curve of like height or running speed or anything that’s called normally distributed where there’s an average and people fall on either side of the average, with most people falling pretty close to the middle. So, that leads to questions for kids: “Are you a five-year-old as smart as a seven-year-old or as smart as an average three-year-old?” If it’s a three-year-old, that’s 3 over five, it gives you an IQ of 60. For adults, it’s a rarity within the population.

So, the childhood IQ score gives you an idea of how smart somebody is because you’re comparing people to people, you’re comparing a person being tested who might be five or eight or whatever, to kids of different ages and saying, well, this person is as smart as an average third grader or fifth grader who is an understandable and fairly concrete indication what a kid’s intelligence is. Again, it’s based on other people; other people’s abilities. With the adult scale, which is a rarity in the population, you’re comparing the IQ to other people. It’s different and, in a way, kind of less concrete and more abstract because you know what a fifth grader can do. You take a classroom of fifth graders, and you see what the average kid can do in terms of spelling and math, what kind of words they know and how well they can read; that’s reasonably concrete. Then you take an adult IQ, and you just say this person’s smarter than two people out of three, and this other person’s smarter than nine people out of 10, and that’s not as grounded a measure.

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Then, you start talking about people with IQs above 150, where most people take IQ tests as kids to see where they should be placed or if they need extra educational resources. Few people take IQ tests as adults because there’s no need. Similarly, there’s no need to measure people’s IQs above 150, and that’s where most IQ tests stop because if somebody can score 150, you know they’re really smart. What does it matter? If they’re that smart, they can go and find educational resources themselves as an adult. Adults who talk about their IQs are weirdos, and Stephen Hawking has called them losers. People demonstrate their intelligence as adults by succeeding or not in the world. So, anything above 150 is itself a little absurd, but it has become a sport rather than any kind of diagnostic tool. 

If you have a kid and that kid is scoring a 200, a four-year-old scoring like an eight-year-old, that is a fairly exceptional situation, and it might be worthwhile knowing that, apparently, that kid has an IQ of 200 versus another kid who’s got an IQ of 140. So, yeah, the family is going to deal with that, but when you get into these adult tests that try to measure IQs over 150, it’s a sport. It’s like the world’s strongest man. It’s just a thing that’s fun-ish or semi-interesting, but you don’t need a guy who can pick up a rock that’s two and a half feet in diameter, a big circular stone or a guy who can pull a truck with his teeth. It’s cool, and you can make a TV show out of it, but it’s a sport that doesn’t have much value outside of being a sport. It is similar to people taking IQ tests and trying to get a 180, but you could also ask if an IQ 180 means anything. There’s the idea of general intelligence that somebody who’s smart will be smarter at any kind of puzzle than somebody who’s less smart, but you could ask the question, “Can you figure out if somebody’s got a 180 IQ versus a 170 IQ and if you took somebody with a 180 IQ, would they be generally smarter on hard puzzles than somebody with a 170 IQ or does the idea of general intelligence not apply the higher you go?”

The whole thing gets kind of nebulous, but it makes sense that it would. It makes sense that in the future when we get artificial general intelligence (AGI), there may be artificial intelligence that is generally smarter and could have IQ equivalents, so an AGI might be smarter than all but one person in two million. On the other hand, what people are afraid of is that AGI will just keep getting smarter and smarter. An AGI that has an IQ of 160 today might have an IQ of 185 three months from now. Another one is whether there are problems that we don’t know if puzzles go up beyond a certain IQ because when you look at a lot of IQ items that are supposed to be super hard, they’re made hard by just stacking a bunch of sub-items together in a chain. The difficulty is working your way through the chain, and those problems kind of suck. 

There are all sorts of problems with measuring ultra-high IQs, but the way you do it is kind of straightforward: when you write an IQ test, you create one. If you’re Ron Hoeflin, you write a bunch of IQ problems, and you’ve got a pool of people who like taking these tests and are good at them, and you go through several iterations of the test where you write a hundred problems, and you give those problems to people in say sets of 20, and you see how smart people do on the problems and if like 20 out of 20 are getting or a 100 out of a 100 that you’ve given this one problem too, everybody gets it right, you throw out that problem because it’s no good at distinguishing among smart people; it’s too easy. Similarly, if zero out of 100 get a problem right, then you throw that out because it’s too hard, it doesn’t distinguish among levels of intelligence, and you get feedback from your test takers, and people say this problem doesn’t have as well defined an answer is your other problems, or there are two possible answers or we really sure that this number that we’re supposed to come up with is proven to be the answer to this problem, etc. Anyway, you go through, and you do quality control, or Ron did quality control until for the Mega test and then the Titan test, and then several later tests; he had 48 really solid items. Then you look at everybody’s raw score, which is from 0 to 48, and then you go to the people or the people when they submit their answers, they also submit their scores on other IQ tests or other tests such as the SAT or the GRE or the LSAT that can be converted into IQ scores.

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So, the SAT, when it was first set up, was set up to be scored like an IQ test with a mean of 100 and a standard deviation of 15, 16 or 24, depending on which test you’re looking at. The SAT was set up to have a mean of 500 and a standard deviation of 100. So, a score of 800 on a section of the SAT equals three standard deviations equals an IQ of 148. Now, the SAT, because it’s a fairly big business because millions of people take it every year, would get reformed. Every year, they would compare people’s scores on various items so the mean did not stay at 500 from year to year and decade to decade, and the standard deviation would change every year. The SAT, over time, had difficulty in convincing a lot of people that it was really necessary. So, the SAT would periodically reform and reset the test to show that it was this statistically legitimate academically helpful thing, that it was a good part of a kids’ college application packet that it would tell people who were deciding which kids to let into a school. A high SAT score was supposed to say this person has a good chance of doing well at your school. Over time, people found that the SAT really didn’t help or add anything to a kid’s application package. Knowing a kid’s SAT did not help you determine whether this kid was going to be successful at your college, and then COVID killed it because it was hard to administer when everybody was isolated. So, most US colleges and universities now don’t require it. 

Anyway, to get back to norming, and I’m talking a lot, but somebody submits their answers to the Mega test to Ron, and then they also submit three scores they’ve gotten on other tests, say the SAT or the Stanford Binet when they were a kid. And say this person gets a 23 on the Mega, and they self-report; you could be bullshitting, but most people probably aren’t. They report that they got a 142 on the Stanford Binet and they got a 720 on the SAT verbal, and a 750 on SAT math, and that becomes a data point or several data points for Ron where the person who got a 23 reported IQ scores or IQ equivalent scores of 142 and then 130, he looks up a 720 on SAT verbal in 1981 equals in terms of IQ or in terms of rarity and he does the conversion. So, this person, according to the self-reported scores, has an IQ of 141, and then another 4,000 people take the Mega test. Among them, they report 10,000 different scores on IQ tests, and Ron plugs all this in. He expects that somebody who gets 43 questions right on the Mega test, which just a few dozen people did, is going to report super high IQ scores, and he plugs in everything, and he comes up with the IQ that he thinks each number of correct answers on the Mega test corresponds to and more people took the Mega test than any other ultra-high IQ test ever.

So, his norming of the Mega test should be the most convincing and maybe accurate of any high IQ test ever and according to the self-reported scores and Ron’s calculations, a perfect score on the mega test I think corresponded to a score of 190 plus IQ score standard deviation 16, is that correct?

Scott Douglas Jacobsen: I think so.

Rosner: All right. So, people in this small community were convinced that this was a legitimate thing and that it seemed reasonable. You’re assuming people are telling the truth about their other IQ scores, and you’re assuming that people aren’t cheating on the Mega test, though early on, it was fairly hard to cheat, and then later, it became super easy to cheat. The Mega test came out in 1985 in Omni magazine, which is roughly ten years before the internet, but then once the internet came along, people were able to contaminate all the… So, it was hard to cheat on the Mega test in the 80s. In the 90s and beyond, it was easy to cheat on the Mega test because you could look up the answers that people had shared on the internet. Also, Google made it easy to search for answers to verbal problems, but early on, cheating wasn’t so much of a problem on Mega. More recently, somebody has reformed the Mega test, and you can talk about that because I don’t know how that works.

Jacobsen: The short of the long is David Redvaldsen published as far as I can tell a preview paper with a statistical analysis of the Mega test and the Titan test with reference to how high they can measure. It appears to be the first real mainstream academic presentation of the high range testing world.

Rosner: So, who is this guy, and where was he published?

Jacobsen: In the journal Psych, his name is David Redvaldsen. The published paper was from 2020, but the norms were 2019, so obviously, this went through the review process. There was a resubmission on October 18th, 2019, after an original submission was received on August 8th, 2019. It was revised on October 25th, 2019. Accepted on April 28th, 2020.

Rosner: I assume this is a standard process; you submit a paper to a legitimate journal, and they say they like it, but we have these issues with it. Fix these issues, and it’s publishable, right?

Jacobsen: Yes. The title of the paper is “Do the Mega and Titan tests yield accurate results? An investigation into two experimental intelligence tests” This is from the Department of Sociology and Social Work at the University of Agder in Norway. The abstract is short. I’ll read it in full. “The Mega and Titan Tests were designed by Ronald K. Hoeflin to make fine distinctions in the intellectual stratosphere. The Mega Test purported to measure above-average adult IQ up to and including scores with a rarity of one in a million of the general population. The Titan Test was billed as being even more difficult than the Mega Test. In this article, these claims are subjected to scrutiny. Both tests are renamed using the normal curve of distribution. It was found that the Mega Test had a higher ceiling and a lower floor than the Titan Test. While the Mega Test may thus seem preferable as a psychometric instrument, it is somewhat marred by a number of easy items in its verbal section. Although official scores reported to test-takers are too high, it is likely that the Mega Test does stretch to the one-in-a-million level. The Titan Test does not. Testees who had previously taken standard intelligence tests achieved average scores of 135–145 IQ on those. Since the mean of all scores on the Mega and Titan Tests was found to be IQ 137 and IQ 138, respectively, testees had considerable scope to find their true level without ceiling effects. Both are unusual and non-standard tests which require a great deal of effort to complete. Nevertheless, they deserve consideration as they represent an inventive experimental method of measuring the very highest levels of human intelligence and have been taken by enough subjects to allow norming.” 

So, he subjects us to proper scrutiny. Ron Hoeflin, after I presented this to Richard May and I think the other editors who may still be the editors of Noesis, the journal of Mega Society, responded to this after that. I don’t know if they showed it to him or if he knew about it before. Regardless, it was published after I had shown it. In the first paragraph of that response by Hoeflin, it says, “I am not a statistician.” So, he’s making the admission that he’s not a statistician, tipping the hat to Redvaldsen in his statistical analysis. That’s an important line in response from Hoeflin recently because this is in the 2020s, and the publication of this paper examining the two tests with, as far as I know the most test takers, although now they’re obviously compromised and cannot be used for admission to the Mega Society, although the power of the tests can be.

[Recording End]

License

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

Copyright

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

Ask A Genius 870: Large-Scale Information Exchange in a Relational Cosmology

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/09

[Recording Start] 

Scott Douglas Jacobsen: So, we’ve had some disagreements on IC over the last few years. One of those is the idea that consciousness is required for large-scale information exchange; it’s a simplified way of saying it. I don’t think it’s necessarily derivative if you think like large-scale physics, that you get a mind out of that, in terms of that kind of consciousness, whereas for sure we know we have this whether as an apparency or a reality at the level of subjectivity. So, my disagreement is, really, are we making some kind of fallacy where we’re saying the part has it, and we’re posing this theory that goes large scale, and therefore, the large scale has the same property? I mean, is that a fallacy? Is it not? I think that’s really the kind of fundamental disagreement there.

Rick Rosner: So, I have an argument in favour of consciousness. By taking a look at our consciousness and its various ingredients, you can do a lot to degrade thought and still have consciousness. So, my argument is that it is possible to have a large-scale, real-time multimodal self-consistent information system that is sufficiently degraded to not have consciousness and that is as efficient as a system with consciousness. You can argue that consciousness might get in the way, as our brain is supposed to help us survive, and you can argue that consciousness might get in the way of certain specific situations. It might lower your odds of surviving, but overall, consciousness is part of an information-sharing system that is very helpful in terms of continuing to exist. 

So, whatever momentary specialized handicaps that consciousness might impose overall, the degraded system that you’d have to the precluded consciousness would be a lot shittier than a conscious system. I would say, therefore, that a big, efficient system is going to embody consciousness. We can talk about the specific components of consciousness and whether you can do without them and still be conscious. 

Jacobsen: So, I would argue you can have a mathematized version, a descriptor of the universe. That descriptor incorporates the idea that it’s a process universe that you have sort of a time running through it. Similarly, I think you can have a mathematical model of human information processing that would amount to a theoretical framework for not only engineering but also the processing of human consciousness without the incorporation of the screen and subjectivity. So, I think it’s based on a couple of truisms: 

1) We can simulate the universe. 2) We can use math. 3) With that math and the computability of the universe, you can simulate the universe. So, there is a simulation aspect of the universe. It doesn’t mean the universe is a simulation; it doesn’t make any sense. In a similar manner, we have another truism, which is the fourth point: that we have a fundamental subjectivity to ourselves, which is basically Descartes; it’s one of the undeniable facts of our self-existence. So, that subjectivity in the universe does argue for a mathematized information processing simulatability of the universe with individual subjectivities and some beings in that universe. The reach that you would make that I’m hesitant about would be that subjectivity at that very small magnitude can be expanded to a larger scale. So, in some sense, you can say that since there are subjectivities in the universe, the universe is conscious of its own subjectivities. It doesn’t mean the same thing as saying the universe as a whole has a mind; that’s a different sort of argument or form of argumentation.

So, those are all truisms; those four points, as far as I can tell. So, you can mathematically describe the universe, this process of seeing in the universe and simulating the universe, which will become a principle of future science, I think, and fourth we h, we have subjectivity in the universe. It takes those four as parts of information cosmology and then argues that the universe has a mind. Certainly, I have my biases against Gods, so that might be an emotional thing that’s playing into that as a bias, so I will certainly be open to that as a critique. Yet, in terms of this logical argumentation, you can sort of make that step; I think it’s less of a deductive argument and more of an inductive argument at that point because we don’t have that larger subjectivity. So, we have to make a probabilistic argument of how much the evidence really argues for that and in that probabilistic sense, I would argue more in favour of no at this time rather than yes. However, I am open to the idea that that’s a possibility.

Rosner: All right, so about subjectivity, I’d argue that almost all thinking is subjective because thinking is about something, and that’s the subject. It’s not that thinking is not about everything; a lot of thinking is about specific things, and when you think in generalities, even that thinking has been shaped by the experience of specifics. So, it’s hard to get away from subjectivity in that you’re thinking about a subset of everything. 

Jacobsen: That makes me think about something that’s important. There’s all this rave among more agnostic scientific types who look at the universe as a big computer, but it’s simulating itself: self-hyphen simulation. I don’t think that makes logical sense if you think about it a little more subtly in this stance. If you have a self, that’s not a simulation and its objectivity; that’s just the self, processing. We have a simulation of the world internally, but that’s not the self. So, there’s not a self-simulation in the universe at all. That doesn’t make any logical sense. You have a self-connectedness to that information, a processor in terms of self-reference, yet you have a simulation of that external world, whatever that being or creature is. So, you have a self, and you have a simulation; you do not have self-simulation.

Rosner: Okay. I would argue about whether that’s an important distinction in that when you simulate the world, and you’re a part of the world, we have a clear demarcation between our bodies and the world. In that case, the self is clear, and we consider ourselves to be our bodies. To some extent, if we have a pacemaker, that pacemaker is still part of us, but we’re sharply delimited from the world. However, I’m not sure that that is a primary metaphysical distinction. You talked about the screen, referring to consciousness as being something experienced, like a movie being projected onto a screen. I won’t necessarily argue against that; I would just say that that screen is part of the shared real-time analytics and sensation and processing that goes on, that you can assume a screen, but that the screen is built into large-scale self-consistent multimodal information processing.

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Jacobsen: If you removed that screen, you still have that sense of self without any of the simulation. 

Rosner: So, that’s a point for my argument. I don’t think you can remove the screen, but if you could, you’re still conscious. I think there are things that you can tune way down. Like in previous talks about this, I’ve talked about the security AI or whatever you want to call it, watches over a warehouse via a bunch of cameras and sensors. That system, you can imagine, has zero autonomy. That thing can’t do anything. I mean, what you’d want it to do, at the very least, would be to be able to call in the police or something else if it detects things happening to the warehouse, but you can imagine a broken or cut-off system that watches the warehouse and can’t do anything. In the same way, somebody can be conscious but locked into their body via paralysis; they can see what’s going on, but they can’t do anything about it, but they’re still conscious. So, autonomy seems like something that can be removed from consciousness without making something unconscious. 

Jacobsen: So, you can make a two-stage distinction there; primary is the self and secondary is the “simulation.” You could have primary and secondary senses of consciousness. 

Rosner: I’m not sure how much of the self is necessary, but having a delimited body over which we have autonomy gives us a strong sense of self. Does the thing watching over the warehouse have a sense of self? Does it think the warehouse is me? I don’t think so. I was looking at my hand earlier when thinking about that we were about to have this talk, and I’m conscious of my hand, and I get sensation from my hand, but my hand isn’t conscious of what it feels as part of my consciousness. Is it part of myself? I don’t know. It’s on the edge of myself; it’s at the end of one of my limbs. Yeah, it’s part of my body, but is it part of myself? I guess so, but how strongly does it make my hand part of my consciousness? Reasonably strongly and that I get sensation from it, but you can remove my sense of my body from me.

All information from my body, everything below my neck, you can get rid of that, and I still am strongly conscious, and I’d argue that one reason, in addition to autonomy and just being very localized in space, that our self is so strong is that our primary, our most important sense organs are all located in our head; sight, sound, and then you got to smell and taste are less important, but they’re all there within a few inches of each other and that further makes our consciousness localized. Plus, we know who we are in terms of what we look like. When we think of ourselves, we first think of our faces, and if we’re hot, we think of our asses and our tits and such, but mostly our faces; our whole identity is everything above the neck which can perhaps lead to some misunderstandings of consciousness. If our awareness and information were more distributed, maybe we’d have a different idea of consciousness.

Jacobsen: So, then how do you make the extension from that self and that simulation of the world to this notion of a larger scale mind at the level of the universe? That’s the gap which to me requires very strong evidence because it’s a very strong claim. 

Rosner: One characteristic of consciousness or a strong central characteristic is awareness of reality. By awareness, I guess I mean conscious awareness, but that makes it a circular argument. By conscious awareness, I mean a highly developed multimodal cinematic, fully experienced sense of reality. A sense that gets circular, but you can tease it apart into what makes it… you can call it vivid. When we wake up and experience the world, we experience it in such a way that we know it exists, and we know we exist in the world and in real-time; it’s highly defined. You can pull all the little characteristics of it apart and say these are aspects of a conscious experience, and I would argue that all those aspects embodied are made by the real-time of it, the multimodality of it, the highly associative nature of it, and I would argue that all those things make it feel conscious and simultaneously are important for having a powerfully helpful understanding of the world. That feeling of consciousness goes along with powerful processing and modelling of the world, and unless you really work hard to engineer it out, they are inseparable. What you have after you’ve engineered it out is shittier than the system that’s necessarily conscious.

Jacobsen: Without the subjectivity present, what if we’re left with an eternal agnostic position?

Rosner: I don’t know how you can do without the subjectivity because we’re built from subjective experience.

Jacobsen: I do not mean at our scale; I mean at the super large scale, cosmological scale.

Rosner: Well, where does the universe get its information? I see postulates or arguments that the information in the universe is information that’s gained from somewhere from experience external to the universe, that the information in the universe is a record of something external to the universe, and that information is necessarily subjective because the information has a point of view. Information is the impinging of sensory information, of information impinging on detectors, and being analyzed, and that information comes from somewhere specific. The radiation, the light that strikes our eyes, the sound waves, the changes in pressure that strike our ears, and each photon that comes from a specific place give us information about the place from which it came. It’s all subjective in that none of it comes from some general place. If it did come from some general place, then it reflects a large area that is still specific and not every place. I mean, you can get some stuff that is so fuzzed out that it might reflect information about a larger area or volume than, say, a photon bouncing off the skin of an apple, but still, it doesn’t come from all possible places. Since it doesn’t, it’s specific and subjective. 

[Recording End]

License

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

Copyright

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

Pith 838: Chase

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/30

Chase: The rabbit ran and runs; and running to and to what rabbit unknows; when running fast, a fur it sees.

See “A fur no longer thees.”

License

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

Copyright

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

Pith 837: Wandsome Knight

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/30

Wandsome Knight: Screams why by night, but nigh; himdsome jinx them, right by wry; tumour me, try; tangle tingles, night is nigh.

See “I.”

License

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

Copyright

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

Ask A Genius 868: Some Reflection on Norms and Statistical Analysis: or, Getting Jiggy with It

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/07

[Recording Start] 

Scott Douglas Jacobsen: Does proper statistical analysis… Ron Hoeflin tips the hat to him. Now, I have gotten responses from some members of the high IQ community on this particular one. When I point out these new norms and Ron Hoeflin’s statement that I am not a statistician, they will say I still stick to the old norms, which say 190+ on a standard deviation of 16.

Rick Rosner: All right. So, I’m going to talk about those same issues. The thing one is to norm a test, given that you’ve got scores along the whole range, that is, people going from zero questions right to all questions right, which you really didn’t have on the Mega test. I’m not sure anybody has gotten all questions right on a first attempt; at least nobody did before the coming of the internet, but I think the highest somebody might get might be a 47 at some point. Anyway, as long as you’ve got a decent number of scores at each point along with self-reported IQ scores, as long as those self-reported IQ scores aren’t bullshit, you don’t need to be much of a statistician to come up with the reasonable corresponding IQs for each number of correct answers. 

Jacobsen: So, an analogy might be with economics providing clean theories to describe things after the fact and then they talk about this concept of externalization or externalities.

Rosner: What is that?

Jacobsen: An externality is a variable you haven’t taken into account.

Rosner: Okay. So, let me talk about a couple of variables. After 1995 and for every year thereafter, it became increasingly easy to get a high score on the Mega and the Titan. The Mega and the Titan each consist of 24 verbal and 24 math items and all of the verbal items are analogies. This is to say that the other thing is to fill in the blank, and those are really hard if you don’t have an internet search engine, but they’re really easy if you have Google. Well, no, a hard one is really hard, and an easy one is still easy, but it becomes trivial once you have a search engine. So, somebody taking the Mega now and with access to the internet could probably harvest 36 or 40 of the answers just via Google. 

Jacobsen: I mean, you could probably get some answers from ChatGPT now. 

Rosner: Oh! I didn’t even think of that. 

Jacobsen: Someone gave an IQ test to ChatGPT. I think the person scored it with a verbal IQ of 155.

Rosner: All right. So, with Google, I think you can get 36 to 40 questions just based on that. Google will solve analogies for you, and another half or more of the math answers to the math questions are floating around out there on various forums. Some of these problems have been discussed extensively, and so if you’re persistent, if you gave somebody, say, here’s Google, here’s the mega test, and you have 40 hours. Spend two hours a day for the next 20 days to see how many of the answers you can find. I think you could find, as I said, close to 40 of them, which would correspond to, if you were taking the test legitimately in 1985, an IQ of 160. Now, it corresponds to an IQ of not really anything because all you’re doing is plugging shit into a search engine. I forgot the name of the guy who did the new norms, but if there are new scores out there that are from the past 20-25 years, those new scores are going to give artificially lower IQs for the same number of answers correct because those people are boosting their number of right answers by using internet search. So, that’s an issue.

Jacobsen: That’s interesting. we could find that out indirectly. I haven’t done this; we could find out at what point this author is using the cut off for the sample size and that will tell us what year is taken into account.

Rosner: Okay, I mean, maybe he just used the original data sets if those are available; the data sets from 1985 when thousands of Omni readers because that’s where it was published, submitted answer sets. The Titan comes out in 1990?

Jacobsen: Yeah. They said only 391 omni readers took the Titan; you being one of them obviously and then 3200 took the mega test. So, 391 versus 3200 for the Titan versus the Mega.

Rosner: Okay, and then here’s another confounding factor. The practice effect went from the Mega to the Titan.

Jacobsen:  Oh, because you scored a perfect, right?

Rosner: So, if you took the Titan cold, it’s a harder test than the Mega, but if you take the Titan having taken the Mega previously, it’s not harder because you’ve improved your skills at a Hoeflin test by familiarity with the test. So, that’s a weird thing. An IQ test is supposed to be practice resistant; you’re supposed to get hit with the types of problems in an IQ test cold like on a Stanford Binet or the WAIS or WISC; these are supposed to be novel tasks, and it’s supposed to measure your skills cold but if you practice you can get really good at these skills, and you can get really high IQ scores just by having practiced. Anyway, that’s the deal for going from the Mega to the Titan. 

Jacobsen: There’s a paragraph here in section five of the paper that says the mega test. “The January 1986 issue of Omni carried a score report for the magazine’s readership who had taken the mega test as printed in the April 1985 issue. It was stated that about 3200 readers submitted answers to Dr. Hoeflin and that the median score was 15. An accompanying graph allowed information to be read off about the frequency of each raw score because this was given in tens; it required some concentration on our part to arrive at an exact number of readers who had achieved a particular raw score. We are convinced that our reading is accurate, which was confirmed by a grand total of 3,258 testees.” So, they may be simply doing the calculation from the original number of takers. 

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Rosner: So, let’s talk about pubic hair. 

Jacobsen: Go ahead.

Rosner: So, Playboy magazine in the 50s and especially in the 60s became the first celebrated, widely read, acceptable to have on a coffee table Magazine with naked ladies and until about 1970, Playboy magazine didn’t show pubic hair on its centrefolds anywhere in the magazine because it was a classy naked lady magazine. Hence, your dad was able to subscribe to it. People like to say they read it for the articles; it was classy. And then, starting in the late 60s and early 70s, Hustler and Penthouse came out to compete by being dirtier than Playboy. Penthouse, which I think came a little before Hustler, was the first magazine to show pubic hair and prided itself on being more pornographic, say, than Playboy. If you were jaded by Playboy and needed harder stuff to get a boner, then you’d look at Penthouse. And then Hustler was way raunchier than either Playboy or Penthouse. Why this is pertinent because the publisher of Penthouse, the pubic hair magazine, and his wife were the publishers of Omni magazine. 

Omni was a topic in science and science fiction, and the future of technology was presented in a much more sensationalized way than, say, Scientific American. Omni was a slick magazine that had a little bit of a porn-y feel to it. It took the scientific topics of the day and jazzed them up for a lazy audience. So, you can ask the question, are the 3200 readers of Omni, this slick magazine published by a porno publisher; Omni itself was not pornographic, but it was slick; are they a representative chunk of the population in terms of IQ? 

Jacobsen: No.

Rosner: Because they’re interested in Omni, they are going to probably be smarter than average.

Jacobsen: May I interject?

Rosner: Go ahead.

Jacobsen: They were or are, if they’re alive, significantly smarter. Their average score on the Mega was 15. People from Mensa struggle to get a couple questions right.

Rosner: Right. So, I mean, it’s a super hard test, but it is a question like right now in America, political polling is a disaster because 20-30 years ago, if you cold-called somebody and said, “I work for a political survey company. May I have 10 minutes of your time to discuss your political opinion? One person in three would say yes? Now, it’s fewer than one person in 500, which is bad because if almost 99.9% of regular people don’t even pick up their phone or just say no, that one person in 500 or a thousand might be a lunatic with an agenda. So, getting a representative sample of the population is extremely difficult. I’m just bringing up the issue, and I got to talk about pubic hair to ask whether there was anything weird with regard to IQ about the people who took the test from Omni magazine. I would think that it would be skewed way over that there’d probably be almost 90% of males who submitted scores.

Jacobsen: You’re talking to someone in the right industry. I will tell you someone who has started publications, who has edited for publications, who has written for publications, and who has mentored people in all those areas. The publication itself will naturally and organically develop an audience. If they have advertising, that will be driven even further because certain people are interested in certain products, and they want to get people in those magazines that’ll be attracted to those products. So, the people who are going to say, can I advertise my stuff in your magazine? They will go to places that will get the most impact, and they’ll have departments to help them do that, especially them. So, I would argue the strongest possibility is that a particular type of person will be driven to actually read that magazine, and then the subset of people that read the magazine will go, “I can do well on that test.”

So, it’s such a small population of ‘I believe I am smart enough for that’; so it’s a bit an ego but also…

Rosner: Frustrated smart guys such as myself.

Jacobsen: Yeah, certainly, like Chris Cole, Marilyn Vos Savant, etc.

Rosner: No, Chris Cole is not a frustrated guy. I’ve never talked to him about this, but I don’t feel like Chris Cole had social/sexual frustration. He seems like a very well-adjusted guy who takes life as it comes. There are various flavours of incel, which is short for involuntarily celibate. When you think of the modern incel, you think of an angry guy who kind of hates women and who’s an internet troll, but they’re really two flavours of incel. There’s the angry incel who blames women, and there’s the self-improving incel which I was who’s like, “All right, I can’t get a girlfriend; how do I make myself better to get a girlfriend?” 

Jacobsen: You gave yourself scars.

Rosner: Yes, because I thought chicks dig scars.

Jacobsen: Chicks don’t dig scars!

Rosner: I did whatever I possibly could to make myself manly and attractive. Also, we should mention to younger listeners that magazines used to be a big deal. Now, there are these weird fossilized remnants of a time before the internet, but people used to get all their breaking information from newspapers and magazines; they were a big deal, and they were our entertainment. So, the same person who read Omni would likely read Penthouse; they probably ran ads from the same advertisers. They definitely read Heavy Metal magazine; I don’t think that was from the Penthouse people, but it had the same sensibility, which was it was a comic book magazine but high-end graphic novel stories for the same person who loves science fiction.

So, most of the people who took the Mega, well, overrepresented among the people who took the Mega, were young, like frustrated, smart guys who felt like they had something to prove.

Jacobsen: Some used it for publicity, such as Keith Raniere and Marilyn Vos Savant.

Rosner: Case in point, Keith Raniere used it as one of the foundations for forming what would eventually become a sex cult.

Jacobsen: That’s true. Marilyn used it for minor fame as well.

Rosner: Not just minor fame but a career which spanned decades. I estimated at some point that based on getting in the Guinness Book of World Records for having the world’s highest IQ, she was listed for three years in the Guinness book, and the Guinness book was a big deal back then, too. Based on that, Marilyn got hired to be the genius columnist at Parade Magazine, and I’d guess that based on her fame, she probably had a career that grossed her like $6 million in lifetime income, which is nothing for money made in the 80s through the 2010s.

Jacobsen: Another person is Richard May; he seems very well adjusted. He has a very balanced emotional intelligence.

Rosner: Yeah, and Chris Cole is well-adjusted, and they’re probably more well-adjusted people living normal lives. I mean, you could argue that for all my eccentricities, I’m pretty well adjusted, and I’ve lived a fairly normal life for the most part.

Jacobsen: I’ve made my point before, and I stand by it. I put a lot of that down to you being married, having a daughter, and Carol’s normalcy.

Rosner: Yeah, if I weren’t with Carol, God help me!

Jacobsen: [Laughs] Who’s that Russian mathematician that solved the Poincaré conjecture?

Rosner: I know, the guy who turned down the award money, the million bucks.

Jacobsen: Grigori Perelman, the Russian mathematician who turned down the money for winning…

Rosner: For solving one of the hardest problems.

Jacobsen: Yeah. So, Grigori Yakovlevich Perelman in 2003 solved the Poincaré conjecture. There are people now who are just becoming adults who have no idea about this amazing thing that he did. He has some pretty weird quotes but he looks a little worn down.

Rosner: I don’t know what the deal is, but when I was a physics undergrad at the University of Colorado, they put up headshots of all the grad students in physics at CU, and it wasn’t that CU has a pretty large physics department. It was almost all guys; it might have been all guys because this was the early 80s, and I looked at them, and they all had problems with keeping their hair. I’m like, “Whoa! Does using your brain like this because we get problem sets where it would take like three hours to solve three problems. Does this level of concentration just cook the hair off of your head, or what? Grigori Perelman, I think he’s got that same sad-like hair that just cooked off his head deal going on, right?

Jacobsen: Yes. Okay, I did not know this. I know of seven Millennium Prize Problems. To date, the only Millennium Prize Problem solved was the Poincaré Conjecture by Grigory Perelman. So, I didn’t know none had been solved at all before or since, so he was the only person, and that’s amazing. 

Rosner:  Yeah. Were you drawing a thing that he seems like a guy who is eccentric is what you’re saying?

Jacobsen: Yeah, he looks eccentric; he looks, in traditional terms, unsuccessful in his life outside of solving that problem, whereas you are married and have a kid and with your eccentricities, that sort of toned it down.

Rosner: Right, plus working in television with some of the slickest motherfuckers to ever walk the face of LA, that knocks off some corners, plus working in bars for 25 years and saying Hi to three-quarters of a million people.

Jacobsen: And that’s fair. I mean, certainly, most people get married, have kids, and so on, and eccentric people can kind of have the same thing that happened with you, but I mean, certainly, there are people who don’t get married and have kids, and they aren’t eccentric, but I’m just making the very narrow point that when you have kind of a genius level intellect, and you are eccentric, and you’ve had a very sort of strange like story, that when you do have marriages it acts as an anchor.

Rosner: Yeah, very much an anchor like Carol gets on me like my mom was a little bit of a hoarder, and she had like bags and bags, and we would come to her house, and she’d hold on to newspapers thinking she’d get around to reading them except you get another couple newspapers every day, so you never catch up. And Carol sees me, like today I threw away 10 newspaper sections that I’d accumulated because I hadn’t gotten around to reading them, and I’m like to Carol, “I’ll get to them, I’ll get to them,” but Carol saw what happened with my mom and I go “Hand me that People magazine” and she won’t give me the People magazine until I throw away like three newspaper sections which is a weirdly constrained existence for somebody with possibly a 190 IQ. 

Jacobsen: [Laughs] So, do you take the Redvaldsen norms in any way seriously?

Rosner: I’d have to see more of it but the reasons I outlined in the earlier installment of this discussion, it’s before you can take any super high IQ seriously you have to answer to a reasonable level of convincingness whether super high IQs can even exist.

Jacobsen: I have a quote for that, if I may.

Rosner: Okay.

Jacobsen: It’s from the paper by Redvaldsen. “These three tests were the Langdon Adult Intelligence Test, the Mega Test and the Titan Test. They are the only credible tools for the measurement of intelligence at levels above the ceilings of the traditional instrument, the Stanford–Binet, first developed by Terman, and the Wechsler Adult Intelligence Scale (WAIS). The Concept Mastery Test is purely verbal or educational, which means it cannot capture numerical or logical thinking, seen as essential components of intelligence in all modern studies.” So, there is an admission. These three tests by Langdon and the two by Hoeflin are capable of measuring above four Sigma. So, whether you take the old norms or the newer trimmed-down norms, Hoeflin has achieved something unique in psychometric history, and he should get all the credit he deserves for that.

Rosner: Yes, he should, but let’s go back to the issue of when people think of genius, they may think of the genius they see in movies and on TV, like The Computer Wore Tennis Shoes, to use a 55-year-old example. Kurt Russell, as a child actor, his character gets, I think, struck by lightning and gets a computer downloaded into his head and becomes a super genius. Gary Coleman, at some point, played somebody with a 200 IQ, and that’s just somebody in a movie who can just rattle off calculations and knows everything and knows the answer to every quiz show question. So, that’s one way of looking at an IQ genius. 

Another way of looking at genius in a more reasonable way is to see if that person can solve a problem that previously hadn’t been solved by any member of humanity, and then you get to people like Newton, Einstein, and Darwin. But when you look at Darwin, for instance, Darwin was kind of this aimless dude. He didn’t want to go into the clergy. His family needed him to do something. There was a ship, The Beagle, that was going on a world voyage, and the captain tended to get depressed; they knew this about him, and they needed to hire a paid friend to go with him; I forget the name of the captain but to go on this voyage and just freaking be friends with the captain so he didn’t get sad because the voyage would take five years. Darwin is interested in the natural world, and he sees more of it on his five-year voyage around the world to the Galapagos and a gazillion other places. He takes notes, he captures animals, he preserves them in pickle jars, or however they preserved animals, he draws them, he looks at the geology of the world in a bunch of different places, and he comes back home. 

He takes 20 years, 10, 15, 20 years to write up his theory of evolution; he just meticulously went through the arguments and developed the ideas of evolution and didn’t publish till his friend said there’s another dude who has your exact same theory, and he’s going to scoop you unless you publish right now. So, finally, after 5 years of the voyage, after 20 years of just sitting there and thinking, Darwin published, and we have the theory of evolution. Now, does that make Darwin a guy with a 190 IQ to come up with a theory that only one other guy came up with? Well, actually, other people had come up with very similar theories to the point of identical, but Darwin’s arguments were so well laid out because he spent 20 years laying them out and because he had these powerful benefactors and promoters that Darwin is now the most strongly associated with evolution. Does that mean he was the super-duper genius of biological thinking of all time? Or did he have the good fortune to have a deep biological and geological focus, or did he have the good fortune of going on this round-the-world voyage? And so, what does that say about super genius? It says that geniuses may be good and capable of solving super hard previously unsolved problems, but really, you need good luck on this voyage, and maybe you don’t need a 190 IQ.

Einstein said he had Sitzfleisch. However you say it, sitting flesh is the ability just to sit there and think about a problem until it yields, and that’s one of Cooijman’s three major characteristics of genius. I think he calls it conscientiousness, but it’s really like persistence, the ability to just hammer at something until your theory is fully formed and bulletproof. That’s a weird component of genius that it isn’t being able to snap pieces into place. Like Gary Coleman in a movie, it’s like the stubbornness to just hammer at a problem until it is sufficiently tenderized. And then Newton was a fucking prick who got sent home from college, I guess from Cambridge because they closed Cambridge because of the plague. And so, Newton, who had a bunch of fucking issues; his mom kind of gave him away when he was 10 because she got a new husband who didn’t want a kid in the house. He had this miraculous year when he came home from college, came up with calculus, and came up with the theory of universal gravitation.

Now, of the three, you could argue that Newton is the genius-ist genius, but at the same time, he had some weird shit going on with him that wasn’t genius. It was like pissy-ness and some weird sex thing eventually where he probably died a virgin and some weird stubbornness where he spent more time trying to decode the Bible than he did on calculus or gravitation and vindictiveness. He lived into his late 80s, and he was head of the mint, and he liked to fuck over his enemies. When you look at our greatest geniuses, you have to wonder whether it’s like being able to fit the pieces together or it’s being interested and good at puzzles plus some other personality or experiential quirks. 

Jacobsen: I am highly respectful of Hoeflin. I like Langdon; he has some things going on.

Rosner: I like Langdon and Hoeflin too and Langdon, I know he got frustrated by being harassed by a lunatic. If you’re associated with the Mega society which is the one in a million IQ Society, you will be bothered occasionally by people who think they deserve to be in the one in a million club but haven’t performed well enough on the tests that are accepted for admission.

Jacobsen: These guys, the ones that got him, prevented him from actually administering those tests again. He ended up not getting into Mega because he wasn’t qualified and ended up joining the Mega Foundation.

Rosner: I don’t know, but yeah, this one guy who harassed me, one guy charged me with mail fraud because I was editor of the Mega Society magazine for which I charged $2 an issue, and this guy thought that is the editor. Part of my job as editor was to research his claims of having a one-in-a-million IQ, which I did. I researched it. I went to the [39:36] library and tried to dig up these. I said all the test scores you’ve submitted are not accepted for admission; they’re from 60 years ago, and no literature on them exists anymore and their childhood tests. We don’t accept childhood test results, but I will look into it for you. I did, but I didn’t do it with sufficient doggedness, and I didn’t verify his claims because I couldn’t find the information because, again, this was in the early pre-internet days and because I was charging him for issues in the magazine, he reported me to the postal police because he thought he wasn’t getting his $2 and issue worth of service from me. The same motherfucker charged Langdon with being an unlicensed psychologist because he had these amateur IQ tests, and this guy again not getting the satisfaction of getting into the one in a million Club [40:56 sit] the state of California on Langdon for writing these and administering these purely for fun amateur IQ tests. 

At that point, Langdon just said fuck it, it’s not worth the nuisance. I did this as a fun hobby, as an intellectual exercise, and maybe to help develop a community of people who love solving hard problems, and this motherfucker is getting me charged with being a shrink without a license, so I’m just withdrawing from the whole fucking thing. 

Jacobsen: The Redvaldsen paper and the last point on Redvaldsen for that particular part was that of the 20,000 people that took the Langdon adult intelligence test, the LAIT…

Rosner: 20,000 took it? Wow!

Jacobsen: Yeah, that was not included in Redvaldsen’s analysis only,, save for the fact that he did not include the process of how he developed his analysis. So, then he couldn’t do a professional statistical analysis to then submit for this purview paper.

Rosner: Is this because he couldn’t get in contact with Langdon? 

Jacobsen: Let me see, I will pull up that quote. Just. Just give me a second. 

Rosner: So, I think Langdon claimed that the ceiling on his LAIT was 176 standard deviation 16, right?

Jacobsen: Maybe, it sounds right. So, quote is from Redvaldsen. “It is believed to have been taken by more than 20,000 individuals and was normed on the basis of recognized intelligence tests.” 

Rosner: Sounds like Langdon did the same thing. I took that thing, and I think that was the first super high IQ test I took, and it came out around 1980. So, before Mega or Titan and so he was using people’s self-reported scores, but there is another way to further verify your assumed norms by looking at the curve of the number of problems corrected by your test takers like the number of answers corrected should fall way off towards the ceiling of the test. Going from three standard deviations, one person is in 750, four standard deviations is one person in 30,000 if IQ follows a normal curve and five standard deviations is 1 in 3 million. So, if your test purports to measure a range from two standard deviations, which is one in 44, to, say, four and a half standard deviations, which would be roughly one in 400,000, you should see way fewer people getting scores right at the top end of your test based on what you’d have to guess would be the distribution of IQs among your test takers. To do that kind of analysis, you’d probably need to be a statistician because you’re making all sorts of assumptions. You’re assuming that the average IQ of somebody who submits scores to the LAIT or to the Mega to the Titan is maybe 130 or more and that the IQs are distributed in some kind of normal curve around 130, but it’s probably a skewed curve since you’re dealing with a self-selected population of smart people and doing that kind of analysis is much trickier. 

Jacobsen: The individual who ended up making things a hassle for you and a hassle for Langdon; what was his name?

Rosner: I don’t remember; I’d have to go see if I could dig it up in old papers. I assume he’s deceased now because this was, I think, more than 20 years ago, and he was submitting childhood test scores from, say, the 1930s. So, he was probably born in the late 20s. So, he’s probably no longer with us.

Jacobsen: The only individual who actually qualified and caused a lot of hassle for the Mega society as far as I know was Chris Langdon, is that correct?

Rosner: Yes. 

Jacobsen: Was there a lawsuit?

Rosner: Yes, because, and I don’t remember all the particulars, but he became editor of the Mega Society Journal, and then he tried to usurp certain functions of the Mega society and also when he was frustrated in doing what he wanted to do, he started the Mega Foundation which was designed to very strongly resemble the Mega society and I don’t know at what point the lawsuits happened and over what particular issues but he’s got a theory of the universe that he feels underappreciated for and he also feels that people don’t understand it and that it’s not his fault., it’s everybody else’s fault, I think. I haven’t had contact with him in more than 30 years. I have my own theory of the universe, and I don’t want us to get our theory of the Universe cooties on each other. It’s better that we develop our stuff independently of each other, right?

Jacobsen: What’s that lawsuit with the Mega Society? Basically, it was just him, and then his wife and then the lawsuit happened, and they lost the lawsuit. That’s basically what happened.

Rosner: Yeah, because they were fighting over like some kind of control of the Mega society that went against what the Mega Society was supposed to be for. But again, I don’t know the particulars. This, I think, happened back at the end of the 20th century. 

Jacobsen: So, this is just piling it up. This is just old use of a name legitimately and associated title and then going to court for it, losing the case, and that’s that yet keeping the Mega Foundation. So, it was basically over Mega Foundation. The Langdons, particularly Chris, lost the lawsuit; end of the story.

Rosner: It’s just like there are a lot of similar names; Kevin Langdon, the guy who developed the Langdon Adult Intelligence Test, versus Chris Langan, a totally different guy, but it’s easy to confuse them.

Jacobsen: If you want to go even farther, what I have noticed is that you have Richard Rosner, Richard May, Chris Cole, Chris Langan, Kevin Langdon; maybe there’s something going on there, I don’t know.

Rosner: No, I mean, like, my wife keeps bringing home books from the reserve shelf of our local public library she goes. These were reserved under your name, but I didn’t reserve them. I have to take them back to the library, and there’s somebody with my last name and probably the same first initial who lives in our little town of Studio City who’s reserving books at our local library and confusing the reserve system or at least my wife. There are two other Rick Rosners who are TV writer-producers, at least two of them. So, Rosner is a not uncommon name, and I’ve been sued for stealing an idea for TV by guys who pitched an idea that was fairly identical to a show that we got into production for one of the other Rick Rosners. So, they see the show where different generations of people compete to answer music trivia questions about each generation’s hit songs, and these guys are like, we pitched this guy, this idea, and then he made the show without crediting us, and so then my writing partner and I got deposed with those guys in the room, and our lawyer says, “Is this the guy that you pitched?” And the other guys are like, “Oh no, that was some other guy,” And then the case kind of dismissed. I was off the hook at that point, but yeah, people, there are a lot of similar names. 

[Recording End]

License

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

Copyright

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

Ask A Genius 867: Long-Term Collaboration

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/01/05

[Recording Start] 

Scott Douglas Jacobsen: So, I wanted to do a little session or even a medium or long session, depending on how it goes about interacting and working and writing about you for nine years or almost a decade. It’s been a long trip. When we first started collaborating, I reached out to you just for an interview. I really didn’t really know what I was doing. I just wanted to try doing some more interviews. So, I reached out to some people in an area where I was interested: psychology, which is the area of individual differences. I was scared of you at first; you’re aware of this. 

Rick Rosner: If you evinced any of that, I thought you would have been scared of me because I was super cranky because I’d just been fired from Kimmel and so I was not in the happiest frame of mind.

Jacobsen: You were cranky and defensive. Do you know what the defensiveness was around in the questions? I just remembered. 

Rosner: I don’t know. Being smart?

Jacobsen: Potentially. You received the World Genius Directory Genius of the Year Award for the Americas, or whatever the title is for it, from Jason Betts, the founder of The World Genius Directory. In it, I quoted you and asked the following question: You were pissed because I was making you try to parse something that you wrote a little while before and had forgotten, and so you were sort of short with me just saying, “Look, you’re asking me to parse something that’s not even clear… yada yada yada…” [Laughing] It wasn’t too bad, but I was, especially then, very shy and very sensitive. I’ve grown up in sort of an alcoholic home, so there was a lot going on there, basically. So, there’s a context for my interpretation of that, which is a more sensitive thing. Obviously, when I first started working at the ranch, I paid some money out of pocket, saying I’d go to a psychotherapist or a psychiatrist or whatever and just say, “Give me some tools to deal with what I have and let’s talk about everything until you discharge me.” In other words, I’m done with what I need to do.

Rosner: That’s smart. Everybody, if they can afford it, should get shrunk some.

Jacobsen: I worked a lot extra to do that and get some other things. I highly recommend that to everyone just for a sense of ease with life. I mean we always carry these things and so my talking about various things in my background that were quite difficult growing up with. I wish I had done it sooner yet. I was younger and less experienced. I didn’t have the financial resources for that. 

Rosner: It helps you be more transparent to yourself and understand yourself better. We’ve talked about free will, which I don’t believe in. But I believe in informed will, like knowing why you think and do and make the decisions that you do, I mean, one reason you make the decisions you do is because they’re in your best interest. But if your brain’s playing tricks on you and so you’re making decisions that aren’t in your best interest, it’s helpful to know when and why that might happen. Our brain constantly fucks over people in the service of getting sex to perpetuate the species. Trying to get laid and issues around reproduction often involve making decisions that are not optimal for your individual comfort or survival. And getting shrunk… there are other booby traps in people’s thinking that are individual based on an experience, like your experience as you grew up, that can sabotage your behaviour and thinking. It’s good to know about that shit. 

Jacobsen: Absolutely, and I found myself surprisingly more productive when I got… I did not get rid of the stuff, but I resolved those issues and then integrated them into my current self. So, there’s a more rounded sense of not denying what has happened, not being aggressive about what had happened, more accepting it, resolving it, integrating it, and moving forward and accepting that this is now part of sort of my authentic narrative: my story.

Rosner: Yeah, you seem very competent, intrepid, and well-adjusted.

Jacobsen: Thank you.

Rosner: Though maybe a little bit more hardworking. You work amazingly hard. You’re amazingly productive. That part is unusual but to get back to me being cranky about something I said, let me provide further context. I had just been fired from Kimmel for reasons that included an interview; I’d given where they misstated what I said to horrible effect. This was with Fox News.

Jacobsen: And I was asking for an interview; I get it.

Rosner: So, I’d been fucked over by Fox News, published very damaging lies about me in what was supposed to be a friendly interview. I’ve explained what happened a zillion times before, but that helped fuck me out of the best job I’d ever had. 

Jacobsen: Now, what I had noticed in the original comment in those nine and a half years or almost a decade working with you, I’ve come to learn about the difficulty in high-range testing. So, IQ is above 160-164 and 196 on standard deviations of 15, 16, and 24, respectively, of the most common standard deviations used in professional testing.

Rosner: Four standard deviations. So, allegedly, one person in 30,000.

Jacobsen: Approximately, yeah.

Rosner: Which is then… there are plenty of caveats to go with that. 

Jacobsen: Yes, yet, if someone scores high on the test that does measure this particular faculty, this psychological construct well. You can be pretty sure the person will perform well in other academically associated areas too. It doesn’t mean they’ll do well in life; it simply makes cognitive barriers to areas of life less of a nuisance for them. So, in my interactions with you and certainly much less involved interactions with so many other people in the high-range testing community…

Rosner: Yeah, you are the king of talking to high-IQ people.

Jacobsen: Correct. That’s incontestable. It’s not even close, and that depth of interaction and analysis and then also with you who has sort of a semi-legendary status based on the tests that you took from particular test creators, particularly Ronald Hoeflin; those really gave me a sense, the reason, it’s hard to measure, picking my words carefully, above four standard deviations or even three standard deviations in any culturally neutral sense. For the fact that you really need to develop a sort of a second sense of a person, that only comes with time to see the subtlety, the nuance of how someone builds a thought, even when they are tired and just woken up, sleepy, had a parent die. It’s in interaction with you. I have noticed. I am recalling Dr. Robert Jarvik talked about this about Marilyn. It took him a while, I think, to realize how fluid her thought is. It’s similar with you and with others where there can be gaps in sort of social ability. There can be a want to claim a much higher intelligence level than is the reality even though they already have a high score, a respectable score.

Rosner: Yes, because there are benefits to claiming America’s or the world’s highest IQ. Chris Langan got to be on a game show called 1 versus 100 because he had a magazine article written about him, I think in Esquire, that claimed he was America’s smartest person, and I think he went on that game show and won $125,000 [sic], which is not nothing.

Jacobsen: Yes.

Rosner: Especially when it happened 20 years ago.

Jacobsen: You and him are smart people. I’ve made this commentary in a previous session. I think the framing of the article by Mike Sager in Esquire was journalistically irresponsible because of the importance of IQ in American society. We do have ethical codes written and unwritten really in journalism. 

Rosner: You’re talking about a time when truthfulness and accuracy mattered. I sued a game show in the year 2000 because they didn’t live up to their responsibilities for accuracy. And more than 20 years since, the expectation of fairness and accuracy has been wildly eroded. I was going to talk about this in a different segment: politics. This morning, in the space of half an hour, Trump tweeted out or posted 31 posts on his social media Truth Social, attacking the woman that he has been found legally liable for sexually assaulting, E. Jean Carroll. He lost another ruling, and he’s been found guilty twice for defaming her, but he continues to defame her. This is a guy who’s been found in a court of law. The court found that he sexually assaulted her, and the only reason they found sexual assault instead of rape was that he had her face pushed into the wall and was assaulting her from behind. She couldn’t tell whether what was penetrating her was his fingers or his penis because she couldn’t see what was happening. In New York, I guess for it to be rape, the penetrating instrument has to be the penis. So, since she couldn’t say for sure it was just sexual assault, the judge said that her saying it was rape was substantially true. This guy, this gleeful angry rapist, is the Republican’s front-running candidate by far, which is something that was 20 years ago or even ten years ago when we started talking, just inconceivable. Sorry, that was a lot.

Jacobsen: That’s a fair point. However, the point you made about Christopher Langan, you could make the point about you to a certain degree too, where you did get your play. You have earnestly sought out minor to medium fame.

Rosner: Yes, from time to time, I’ve tried really hard. 

Jacobsen: I don’t think that’s the case now.

Rosner: No, because I’m waiting to see if this book happens. I mean, it’s cost me a lot of years waiting on a book that was sold and was supposed to go. Also, I’ve gotten older and lazier, but I still want fame.

Jacobsen: So, there’s that caveat. I think that the critique could be bidirectional; two-way. So, to the original point. I find an interaction with you once the steam starts rolling in the engine a bit more. You can roll out very sophisticated thought in several paragraphs solo and it’s not pre-fabricated, it’s entirely improvised.

Rosner: Hold on. Sorry, I am interrupting, but I don’t think I’m that fluid; if people want an example of fluid thought on the spot, they might want to tune in to…. Now, I haven’t heard Carolla lately; he’s become very libertarian and embroiled with a bunch of Right-Wing Shysters. I hope that hasn’t degraded the quality of his spontaneous speech, but Carolla is one of the most fluid speakers that I’ve ever heard. He’s just brilliant. He and Kimmel – Kimmel’s also up there. On the Man Show, they ended many episodes by just asking questions from the audience that they had never seen before, and nobody else, no other pair of hosts, would ever dream of doing this. They’d want to see the questions ahead of time. They’d have their writers come up with jokes and talking points ahead of time, but these guys would just get a stack of cards that they’d never seen before where audience members had written the questions before the show started and some producer had picked out the half dozen most interesting questions. They would just go and just talk. I mean, they both came from the radio, which trains you to do that.

Anyway, if you want to hear fluid speech off the cuff, Carolla. Everybody else is garbage, including myself. 

Jacobsen: There’s a limit to the range of topics though too. For most people, they don’t have a pervasive reservoir of information on a wide range of topics to riff. They don’t have it, but you have it. 

Rosner: Some of that is accidental. 

Jacobsen: I don’t think 12 years of college credit in one year is an accident. 

Rosner: So, what happened is, I mean, it starts with… I was pretty smart. I taught myself to read. I was also socially awkward. Had I been born ten years later, I would have been diagnosed with Aspergers because I was socially awkward. I didn’t have social fluidity, so I stayed inside at recess and read. I read all the time. I didn’t succeed, but I tried to work through all the books in my elementary school library. Several times, I prepared for a year for Jeopardy. I prepared for those who Want to be millionaires. I taught how to take standardized tests, and all this stuff kind of worked. It kind of pushed me into a more generalized range of knowledge. Oh, also, being a fuck up where I went to the University of Colorado for six years and flunked so many classes because I didn’t give a shit but was always walking to and from the library with stacks of 12 books where even though I was fucking up in class, the time at CU gave me a bunch of time to pursue whatever was interesting to me. 

Also, just like posing naked for three hours at a time for art classes. Towards the end of my time doing that a lot, I came up with a bunch of poses where I could pose with a freaking book. Those are accidents of personality.

Jacobsen: How much did you study for Who Wants to Be a Millionaire the first time, the second time, and the show Jeopardy?

Rosner: So, Jeopardy, if you’re local to LA, they will bump you in favour of people who are from out of town. I tried out for Jeopardy five times. You take a written quiz. Now, it’s an online quiz kind of thing, but then you showed up at the studio, and they asked you 50 questions, and I think people who missed fewer than seven maybe got to play the game in front of the producers to see who was lively and could be on stage okay. Jeopardy, I think, is the most nerd-friendly of the major quiz shows. So, you didn’t have to be that game-showy. So, after the fifth time, I made it all the way through where I was on call, or, I think, for a… they tape a week of shows at a time, they book like 12 contestants, and two are going to get bumped. They’re going to use two new contestants for every show to replace the losers. So, they book enough to do a full week plus two alternates, and the people who sit there all day and then don’t make it onto the show are going to be locals. So, that happened to me at the end of a season of production, and they said we’ll get you on, but it’s not going to be for a few months. So, I’m like, fine. So, with all the trying out and then getting bumped, it was like a full year of studying for Jeopardy. 

Then, for Millionaire, it was a few weeks because I was in the hot seat, and then there was the July 4th break. So, there were a couple of weeks in between that I could cram where I took an almanac with me, and we went to we took our daughter to Disney World, and I walked around Disney World, I tore the almanac into five pieces just for portability and was always walking around with a 200 Page chunk of the almanac looking through it. Sadly, for me, it was the last page of one of those chunks that had the erroneous list of the altitudes of world cities on it from which Millionaire took its factually flawed question about the world’s highest capital city and if I tore the almanac in a different place as when I was tearing it into chunks, I maybe would have seen that chart, and that would have saved me. So, fuck me, fuck them.

Jacobsen: Did you lose on Jeopardy to a double doctorate?

Rosner: I think so. She was studying for a doctorate in international relations and some other thing, I think. If that’s what I said, it was right before the first Gulf War, which was 1991. So, that’s more than 30 years ago. I think she was studying for a double PhD. I know it was for at least one Ph.D. Almost everybody loses on Jeopardy because the winner rolls over. So, more than three-quarters of the people who go on Jeopardy don’t win. During a period where there’s just Ken Jennings rolling through winning 70-something, I think, games, that means that fewer than 1% of the people who go on Jeopardy during that period, the one guy Ken Jennings wins. So, I mean, it’s not unusual to freaking lose on Jeopardy.

Jacobsen: If I reverse that original question, when you’re interacting with people who, in general, will be less intelligent than you, do you find yourself analyzing holes in the arguments or just sort of making your conversation more direct and straightforward elementary?

Rosner: When you look at people’s other organs, we don’t go around judging like who has the best heart or kidneys or liver. I would say that brains are somewhat similar in that. There’s a certain minimal level of a high floor of functionality that most people don’t appear to be stupid in everyday interactions with them. The world is set up to make it negotiable by almost everybody, and people find their niches. So, I generally don’t find people I meet in person stupid. Where I do find a huge difference, like obviously dumb people, is reading stuff from Magas from Trumpers on Twitter. Everybody seems a little stupider on social media because we’ve turned over the editing function to the medium; it’s to whatever social medium we’re using. Nobody pays attention to spell check, and people are sloppy about grammar, and people just type stuff in and let it go without proofing it, figuring that people understand what I’m saying.

So, everybody has a shitload of typos, so everybody sounds a little stupid, but the people who sound way stupid are Trumpers, and this is often because they are, and this is because, for the past 50 years, the Republicans have been courting stupid people because it’s easier to get them to do what you want them to do politically. And after 50 years, there’s a high concentration of loud dipshits; the craziest people are the loudest on social media. I’m sure there are plenty of thoughtful Republicans still, but the loud ones, the trolls, the MAGA trolls, are fucking idiots. So, then I go crazy with troll-ish wrath in calling them out, which itself is pretty stupid because it accomplishes nothing or changes anybody’s mind. It certainly doesn’t change the Maga’s mind because the Maga is a belligerent idiot.

One would hope that it would change the lurkers, the silent observers. Maybe there are some people on the fence who are looking at Twitter discourse, and I would hope I would be persuaded that you’d have to be shamelessly, shamefully stupid to support Trump at this point, but to come back around, I don’t usually find people especially stupid. When I was checking IDs in bars, it was usually pretty clear within a few seconds whether somebody had a legit ID and was of age or was using a fake ID, but in the cases where it was tough to decide, the question almost always was is this person lying about who they are or are they a fucking idiot. It only happens with well less than one person out of a thousand coming into the bar. It’s a rare thing for somebody to be that exceptionally stupid. People’s brains, for the most part, work pretty well. 

[Recording End]

License

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

Copyright

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

Rick Rosner on a data-based physics at the large-scale

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Phenomenon

Publication Date (yyyy/mm/dd): 2024/03/08

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here.

He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizza named him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine.

Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory.

Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube. Here we talk about some co-developed ideas that originated with Rick decades ago as a young man, which has a further precedent in Digital Physics with Edward Fredkin.

Scott Douglas Jacobsen: So, this is the ultimate frisbee of virtual realities. You go first, please.

Rick Rosner: Ok, so, from time to time, we’ve casually kind of discussed how it’s interesting/possibly important that the issue of whether the universe is real or a simulation. In pop culture you have The Matrix, which is a huge trilogy of movies. Blockbusters, that center around the universe being simulated and in pop culture in the future the issue’s going to be, I think, bigger and bigger because of video games. Maybe, other forms of entertainment will simulate reality with greater and greater verisimilitude.

Jacobsen: That’s right.

Rosner: The simulations will get better and better. But then I was thinking about it a little bit and realize that just saying casually say, “You can’t tell whether the universe is real or a simulation.” Or if you couldn’t tell did, what would you mean when you talk about simulation? It turns out to be. Well, I don’t know if it’s not simple, but it certainly needs pinning down. Because you have issues like, “Who is the simulation for? Is it for the video game? Is it for the consciousnesses in that world? Is it the whole universe or is it just a chunk of it?” And all those things have implications for reality. It is naturally arising, but exists in an artificial armature – well, not necessarily artificial.

That’s another issue, but our minds are supported by our brains. You’d call that a natural armature versus a consciousness that would be supported by an information processing device that’s been built by people who are built by individuals who learned how to create consciousness. And then, of course, you have the problem of the turtles all the way down thing. What’s supporting each of these worlds – the hardware world and all that stuff? And it probably leads to what you were talking about, which is you kind of like you said, ‘Who cares?” Simulated versus natural, because in the end, it was a stack of turtles. The whole thing may become moot at some point. Anyway, it doesn’t seem trivial or simple to me. What do you think?

Jacobsen: Yes, I don’t think it’s trivial. I do think it’s simple because you don’t have a lot of options. So, let’s say, you have a naturally rising universe. Okay, let’s say, you get a civilization. They perform various virtual reality simulations of their universe and other possible universes. So, there you have a virtual universe arising out of the universe. Let’s say, you have some kind of not quite existent, not quite nonexistent universe; that is very quantum mechanical, just extremely virtual in its existence, because it’s not fully manifested insofar as it can exist and cannot exist. It’s at that edge between kind of solidity and not. You have others start off natural and have an entire timeline, a world line of the entire universe. There’s no need for a simulation in the first place. So, in that case, okay, you have a natural universe running all the way through. And the first case, you have a natural universe running into a virtual simulation. You could also have this iterative effect where you have extraordinarily long-lived universes, where you start off natural or you start off kind of quantum mechanically virtual. Then it becomes natural, then that civilization in that natural universe that happens to evolve simulates a universe in which you have other little mini civilizations that then themselves do simulations and you have this kind of matryoshka doll situation of simulations.

Rosner: You have that even with the natural universe, because every armature needs to itself to be part of a material world that is made of information that’s being stored in, so the turtles all the way down. And also, there’s another issue which gets back to your point of “who cares?”; if the better a simulated universe is, the less it’s going to violate the rules of a natural universe.

Any decent similar universe? Go ahead.

Jacobsen: Or any simulation in our natural universe or another natural universe, the laws of physics that govern the computation of that computational device, doing the simulation will limit the type of simulations it can do.

Rosner: Yes, and also, the probability of discernible divergences from apparent naturalness in a decent simulation is low.

So, like, well, just doing naive math, there are eight billion people in the world and you find out. And one person is magic because it’s a simulation. The odds against that are one in eight billion. And of course, in practical and more realistic terms the odds that you see violations of natural physics revealing that you’re in a simulation are just super low because it’s just there are probability arguments to be made. For one thing, we live in a world where there’s no good evidence of the world; we live in now, being a simulation. The same way, there’s no evidence of there being time travelers visiting us, right? There have been no probabilistic arguments to be made. So, based on the evidence of our world and the history of the universe as we know it, it’s apparently highly probable that the rules of the universe are not being violated, right?

Jacobsen: Yes. I mean, for that simulation, for any simulation to exist, which is grounded on a natural universe, that simulation, the computation behind it must rely on that natural universe physics. You can’t get out of that.

Rosner: But it’s easy to imagine a series of 50 years in the future. One hundred and fifty years in the future. It’s easy to imagine video games that are convincing simulations. And you can enter into them. And it’s even possible to imagine that you can have your awareness abridged so that when you’re playing the video game, you think you’re actually living in the world, the simulated world. You can also imagine that this video game has characters like free guy that are conscious and not realizing that they’re in a video game.

Jacobsen: Absolutely. And to say, that it’s limited by the physics. That its computation is based on the virtual universe. It’s not to say it can’t have its own variables and kinds of laws. It’s just the computation behind it will limit what is possible there. And it may be such that when we talk about computers as universal computation machines, like a universal Turing machine or something; these are only limited by our experience of this kind of computation in our universe. I mean, so, “Yes.”

Rosner: Yes, it’s certainly easy to build from our physics.

Jacobsen: Yes. So, our computers might not be universal. They might be general in this context.

Rosner: Yes, but the deal is, it’s possible to imagine a future that has a whole bunch of video games that are convincing simulations. Where within the games, the rules, some of the rules of reality would be violated. You can imagine a convincing simulated world video game in which you can fly, for instance.

Jacobsen: Gravity is reversed.

Rosner: Or something, it’s easy to imagine that these kind of games will be pervasive in the future. So, yet, we live in a world. The world we live in now doesn’t have any of those violations of reality. So, what’s the deal, probabilistic? You find yourself being a conscious being in the world that you’re in. And what are the odds that it’s a natural world? We, apparently, are in or it’s a simulated world. That you’re part of a game that runs for three weeks or three hours. You become conscious. You’ve got backs in your awareness. You’ve got a history. All these issues need to be addressed scientifically and philosophically, ideally scientifically. Are there probabilistic arguments to be made about whether you’re more likely to find yourself in a natural world or a simulated world?

And, of course, the simulated world you assume is an offshoot of the natural world, and as we’ve been talking of a natural world; it’s that assumption of legitimation. We have talked about, “I think, therefore, I am.” Within the context, given the extreme complexity and self-consistency of the worlds of our minds or an individual’s mind with its memories and its ability to mentally simulate the world, given the extreme consistency in the amount of information involved, that’s a statistical argument for the existence of the possessor of that consciousness. So, analogously, are there probabilistic arguments to be built around natural versus simulated worlds? Also, the extent of the simulated world.

Jacobsen: They are, in some sense. Any evolved mind in a natural universe is running a simulation of it. And this is not digital. Like my own mind is running a simulation of my little environment here, in front of the laptop. Similarly, with you in front of your Skype machine, it’s just the way things are. So, you could say simulation is the dominant strain of quantity of computation. Although, natural is the dominant quality of it. I mean, we’re only in a finite volume. We have seven or eight billion people running all these simulations based on their own minds. But those are very small volumes in the entirety of the Universe, the natural universe. I think you make the same argument where in any other universe where they have these simulations, even massive galactic-scale simulations. Computational devices of that scale, they would themselves be limited in that natural universe, which is bigger.

So, there’s one split there. Maybe, in that argument, it’s not usually made, which is that natural universes are the ground state. They’re much bigger. So, there’s a lot more computation happening with regard to them. Any kind of simulation that’s happening within them, whether it’s what we call digital or evolved consciousness, either case evolved or constructed. They’re far more plentiful. Because once the natural universe is already set up, then you have a simpler setup to kind of run different simulations.

Rosner: Yes, so, I mean, there’s that argument that we think can be made, which is that it’s just much more likely that we’re in a natural universe.

Jacobsen: Yes. Even though, the number of “simulated universes,” are arguably much more plentiful.

Rosner: Yes, so, it’s a mess.

Jacobsen: I mean, just the human species is a hundred billion simulations at various kind of world lines.

Rosner: We intuitively think that it’s much more probable. We’re in a natural universe, but we don’t know the framework to do any kind of calculation.

Jacobsen: You can throw a ballpark even by saying one planet in one universe for one species amounts to one hundred billion simulations. So, 100 billion little tiny world lines within that one natural universe.

Rosner: At that point, I am still finding myself confused. There’s another level. There are plenty of issues around simulation. Another issue, though, is that if the universe is a vast information processing entity. It is not necessarily aware of structures such as ourselves and our planet that have originated, that are built out of the matter that is made of the information in that information process. That the information in the processor is manifest as matter and space. And the whole thing is as our universe, but that the information processor gets the information out of the process that we experience as the universe without necessarily any awareness that this universe exists. Without any specific idea:: If it’s a sufficiently sophisticated entity, if I see this is anything like true, then that entity will have a general idea that there’s a universe made of the information in processing without any specific knowledge of what happens in that universe.

Jacobsen: I mean, consider the consciousness of an ant. Who knows how many ants in the world? What I am calling simulations in a natural universe, I am including those. I am not just talking digital; I am talking evolved. And so the non-conscious, so to speak, like an ant.

Rosner: So, we’re talking about two different things. There’s another issue with simulation, which is intentional simulation for a video game, and a simulation you’re talking about, which is a mental picture of the world.

Jacobsen: So, an objective simulation and a subjective simulation. Subjective can have a lot more flavors.

Rosner: I mean, that’s another like framework that needs to be fairly well defined.

Jacobsen: Maybe, in an intrinsic simulation and extrinsic simulation? Something like that.

Rosner: Well, I mean, like the simulations I am talking about are meant to emulate a world.

Jacobsen: You mean the simulations where you have two black holes processed virtually in these massive supercomputers and trying to see what happens when two black holes collide?

Rosner: No, I am not. I am not talking about that. I am talking about simulations that lead somebody in the simulation to potentially ask the question whether they’re living in a natural world or a simulated world. So, I guess, to be more clear, I am talking about simulated worlds, simulations.

The simulation we have in our minds are not intentional. They’re not constructed worlds. I mean, just talking about it shows that there are issues that need to be pinned down.

Jacobsen: You’re talking at a high level of simulation in my mind.

Rosner: It’s not just high level. It’s something different. It’s like the simulation that makes free guy think he’s living in a natural world. But it’s just as the simulation in a video game.

Jacobsen: So it’s an as if natural universe.

Rosner: There’s external intention there. Somebody built that world with the intent of making it seem real for their own purposes. Simulations we have in our minds. I mean, we didn’t intentionally build them. They’re a product of our evolved minds. They’re not there. For nearly every organism on Earth, they are meant to simulate the real external world.

Jacobsen: So right there. So, you’re talking at three layers. You have a universe, a really sophisticated simulation. And then the subjective impression, the mental map that simulated being has in that simulated universe.

Rosner: Yes. And I want to bring up one more point. So, if the universe is a giant consciousness, it’s not aware of the specifics of the material manifestation of the information in its consciousness. You can still argue that a system that’s possibly aware of that universe that is contained within the information. And an external world, an armature could tweak the events. Within the information universe it contains, it seems unlikely. But maybe also not by that, the quantum of events in our universe, the outcomes of when an open quantum frame becomes closed. Because an event, a quantum event has happened, you would think that the outcome of that quantum event reflects something that happened. For that outcome contains information about the world that the information is about, and those things should be… anyway. I’ve done myself a whole lot of lack of clarity and would just be wasting more time to go further into it, but anyway. This discussion, at least in my mind, is that the simulated worlds and universes need a lot more clarity in pinning down what they’re about in order to discuss them effectively.

Jacobsen: And we can both agree the ground state has to be a natural universe.

Rosner: Yes, but no. I mean, the easiest universe to imagine is one that has a timeline where every quantum event that has a complete timeline representing an actual history, and that the events on that timeline… Although, all the gazillion quantum events are randomly operating, according to the rules of quantum mechanics in a natural way. That’s the easiest universe to imagine.

Jacobsen: Any simulation that comes out of that has to be based out of some processing unit grounded in that universe. I think those are two points. So, any kind of simulation coming out of that universe or any type of simulation, virtual reality, coming out of that universe will have to be grounded in the physics of that universe, which will have a particular kind of computation.

Rosner: Not necessarily video games now that have alternative physics.

Jacobsen: That’s not what I mean. I mean, the physics for the actual computation to take place. So, in our case, we have digital computers, so you can simulate any kind of physics, but that type of range of simulation is grounded in competition.

Rosner: Objects.

Jacobsen: Yes.

Rosner: Is actually generating the simulation, the computer’s operating in our world, which we naturally assume to be natural.

Jacobsen: Yes. So, in that sense, that’s a point of huge clarity, where the material object in our universe that is the computational unit is constrained by a particular physics. But the virtual reality that it creates can have all sorts of physics. But it’s constrained by that original physics.

Rosner: Yes, although, I don’t know if that’s a big deal.

Jacobsen: Well, I think it might clarify the difference with the armature in our universe. This sort of thing.

Rosner: So, in the armature, the whole idea of the armature and the turtles all the way down is itself a mess. In that, we’re assuming that you can have this implied infinity because it’s an infinity that is informationally moot.

Jacobsen: Yes.

Rosner: That, even though it’s implied, it’s so distant in terms of having any possible effect on our world that you can just kind of wave it away. It seems like a terrible way to reason, though they’re in like Feynman type physics. There is similar hand-waving to get rid of troublesome infinities.

Jacobsen: As far as I am aware, that’s common in physics to hide infinities in various places.

Rosner: Yes, and it’s mathematically ugly. It’s philosophically ugly.

Jacobsen: Which makes it unlikely to be true because typically the true is beautiful.

Rosner: No, I was just reading. Somebody was writing about that whole true as beautiful thing and was debunking it. When physicists like Einstein say that beautiful is true, that’s based on many years of work in physics. And so, that’s a very educated aesthetic if you want to call it an aesthetic. But it might be more legitimate to call it a scientific intuition that what Einstein would find beautiful isn’t what somebody who finds astrology, somebody who believes in astrology, would find beautiful.

Jacobsen: I see.

Rosner: So rather than call it beauty, call it educated intuition.

Jacobsen: Makes sense. Okay, that’s fair.

Rosner: So, I don’t know that any further discussion on this stuff will be productive.

Jacobsen: Well, I think a wrap up would be helpful.

Rosner: My wrap up is that there are lots of issues around what we mean when we talk about simulation and the different types of simulation we might talk about. And it would be helpful to get that stuff more pinned down before we talk about the implications of simulated vs. natural universes and worlds. Because there’s a difference between a simulated universe because you could set up a randomized quantum universe within a computer and let it play out; it would be very small and it could be a whole universe.

Jacobsen: We should make that distinction.

Rosner: What’s that?

Jacobsen: Maybe, we should make the distinction.

Rosner: Distinction between an entire simulated universe and a simulated part of the world?

Jacobsen: Yes.

Rosner: Matrix. Because The Matrix doesn’t simulate the entire universe.

Jacobsen: Yes, I mean, in a sense.

Rosner: It simulates like the surface of Earth for all the people who are imprisoned in the simulation. And it simulates the stars and the sky and everything. But it dispenses in the interest of efficiency in The Matrix simulation. Does not give a shit about what might be happening on planets and some other galaxy. The simulation, matrix simulation, you have the images of other galaxies. And they appear to behave as distant galaxies might. But beyond that level of simulation, the prison keepers aren’t going to go to the trouble. The computational trouble of fully simulating distant galaxies.

Jacobsen: Well, in that sense, I think it’d be very, very rare to come across a true universe simulation. I think in that sense. You can make a distinction. This is a placeholder. That when you’re speaking of universes; you’re speaking of natural universes and you’re speaking virtual universes. You’re talking about worlds because it’s very likely only to be part. It’s going to be very partial.

Rosner: Again, just for me to wrap up, is just to say that this whole area is something that needs pinning down.

Jacobsen: Yes, I don’t even know what the terminology would be properly set forth to limit when we’re talking about that simulation of a world versus that subjective simulation.

Rosner: And what’s kind of weird is that, probably, the people building the universe will become the accepted terminology for, at least, some of these ideas that are going to be video game makers.

Jacobsen: Also, there’s another part of this, which is, “Do we simulate agents without agency?” Like bad guys in video games, they don’t have any agency. They’re just sort of these 3D.

Rosner: Right now, in video games, the only characters with agency are the characters being played by actual people.

Jacobsen: Yes.

Rosner: There may be characters within video games that are sufficiently complicated. I don’t know, because I don’t play video games. They might have like a sub-ant like level of agency. Because it’s a question as to “How much agency?”

Jacobsen: Very little.

Rosner: OK. But even so, an ant probably has more agency because an ant brain, probably, has like a hundred thousand neurons, which is not much compared to humans, 80 billion neurons. But it’s still a shitload of neurons enough to generate some behavioral complexity. And I am sure there’s no engine that runs a bad guy in a video game that has even the complexity of an ant brain. But in the future, it’s easy to imagine video game characters with the agency of an ant.

Jacobsen: And it’s different in what we have with those videogame characters because it’s a coding around which they behave as a 3D figurine, but ants have built into them – with ants that’s built into their system. It’s unified. There’s a central processing unit in them. In the simulated characters we have now in video games, that’s not even close to what is the case.

Rosner: No, but you got me. I am sure, like some of the non-playable characters and video games have very complicated decision trees.

Jacobsen: Sure. But it’s built. It’s distributed into the whole system and then played out through that little 3D figurine. In the end, it’s intrinsic to it. It’s much more tightly closed off.

Rosner: Yes, I think one thing we can say, at least in terms of this discussion, is that agents to have agency: Yu need to have consciousness.

Jacobsen: Yes.

Rosner: I think that in general, that seems. Well, that’s right.

Jacobsen: Yes, and maybe, also, there’s that sense of agency that has to come with a certain closed offness to the rest of the universe, where the only channels of information are getting in from your own little sensory apparatuses – whatever it is.

Rosner: Alright, I am tired. My voice is raspy.

Jacobsen: Ok, yes.

License

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

Copyright

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

Interview with Madeleine Thien

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Phenomenon

Publication Date (yyyy/mm/dd): 2024/03/08

1. In terms of geography, culture, and language, where does your family background reside?  How do you find this influencing your development?

My parents speak different dialects of Chinese (Hakka and Cantonese) and so our common language was always English. Although, often, my parents would speak their own dialect to each other – so two languages simultaneously – and they would understand. My mother was born in Hong Kong and my father in Malaysia, but they rarely spoke about life before Canada. I think, for different reasons, and with different degrees of success, they both tried to forget. They couldn’t afford to return home, and so they had to accept that it was gone or else feel the constant pain of being cut off. For a long time I felt an incredible sadness when I thought about the sacrifices my parents made for us. Now that I’m older, I see their courage, selflessness and their extraordinary reinvention.

2. How was your youth? How did you come to this point? What do you consider a pivotal moment in your transition to writing?

It was chaotic. We moved a lot and my parents were under constant financial stress. My siblings left home at very young ages, and my father left when I was sixteen. That was probably one of the earlier pivotal moments, because for a while he simply disappeared. I was living with my mother, but we were really cut off from one another emotionally. I lived in my head. Writing became a way to express things that were unsayable, either because they were private and confused, or because they might injure another person, or because I didn’t know what the truth was. Writing was a space to lay things down.

3. Where did you acquire your education?  What education do you currently pursue?

I studied contemporary dance at Simon Fraser University (SFU) and, later on, creative writing at The University of British Columbia (UBC). My devotion to books, reading and learning is intense but also exhausting. I’m deeply interested in 20th century history, particularly transitional times; I’m utterly fascinated by the Silk Road, and also the post-independence years in Southeast Asia, and lately, Communist China. I’m also working on documentary projects, art installations, and I occasionally choreograph. I want to live about a thousand lives! I think that’s why the novel, and fiction, have been the mainstay in my life.

4. At present, you hold the ‘Writer-in-Residence’ position at Simon Fraser University. What does the position provide for you?

Yes, I’m incredibly lucky. The English Department is full of creative, questioning and generous scholars. And SFU has brought me back to Vancouver where I grew up, but where I haven’t lived for more than twelve years.

5. You have written four major works:  CertaintyDogs at the PerimeterThe Chinese ViolinSimple Recipes: Stories.  Most recently, Dogs at the Perimeter, I read it.  I urge readers to go and purchase the book.  For those interested, what inspired this book?  What is the overarching theme? 

I had been spending months at a time in Cambodia, and the country preoccupied me more and more. For me, Cambodia is like nowhere else – inhabiting his seam between the ancient cultural reaches of India and China, all filtered through a formidable Khmer culture. The Cambodian genocide happened when I was a child and has been largely forgotten by the rest of the world; or, if remembered, is remembered almost abstractly. That our governments played an undeniably large role in the de-stabilization of Cambodia and its civil war, and that the ensuing genocide claimed the lives of 1.7 million people, and that hundreds of thousands of Cambodians had to seek refuge outside of their country – has become a footnote of history. I wanted to think about how people begin again, how they remember and how they forget, and how these acts change over the course of a life. The Cambodians I know live both inside and outside their memories, they carry ruptured selves and also, in their own philosophy, multiple souls.

6. If you currently work and play with a piece of writing, what do you call it?  What is the general theme and idea behind it?

It has no title as of yet. I’ve finished a draft and am fine tuning now. The centre of the book is the story of three young musicians studying at the Shanghai Conservatory in the 1960s. They’re Chinese musicians studying Western classical music, trying to express themselves through Bach, Beethoven, Prokofiev, Debussy, and also trying to express the tenor of the times. Because of Mao’s extremism during the Cultural Revolution, this expression proves not only to be untenable, but it alters their lives forever. This novel is about how ideas and artistic practices move from East to West and West to East, what it means to speak in another language (be that music, ideology or literature), and it’s also about copying, repetition and the desire, however illusory, for transcendence, to be outside of one’s time.

7. If any, what do you consider the purpose of art?  More importantly, what role do artists play in shaping, defining, and contributing to society and culture?

To be a witness to this time and place, and to each other. I don’t see it as a record of one’s self. I want my art to be a record of the people and the world around me. A complicated questioning of what is, and a way to learn how to see more than I do now.

8. If you had sufficient funding and time, what would you like to write?

I think it would be the same. I think of funding and time almost solely as a means to write, and so I try to create the conditions for this in my day to day life.

9. What do you consider the most controversial topic in writing at the moment?  How do you examine the issue?

Race. It makes everyone afraid. A few decades ago we could talk about race, but now even saying the word is difficult, in both national and geopolitical contexts.

10. In terms of representation of ‘minority populations’ in literary circles, presentation of awards and honours, and media time provided, what do you consider the present conditions?  What do you think and feel about these conditions?

I think literary culture in Canada and America has been adversely affected by the closing down of bookshops and the merging of publishers. It’s extremely competitive, and bookshops and publishers are simply looking to survive. It makes sense that, with such fine margins, they support (financially, emotionally, intellectually) work that has the potential to be mainstream. But how do we imagine mainstream? Sadly, I think that we mean white middle- or upper-class. So this audience (or the way a publisher envisions this audience and what they want) is reflected, in some way, in the novels that are published and supported. A Chinese novelist might sell a million copies in China, but a publisher here may still see that work as foreign, other and unlikely to appeal.

I think we should widen our understanding of the reader.

I’m a pretty stubborn person, and so these conditions make me want to push back the boundaries even more.

11. Furthermore, in concrete, or practical and applied, terms, what needs doing?  How might these aims come to fruition?  What about their short- and long-term implications for impacting the literary culture in the Lower Mainland, in Canada, and abroad?

Deeper engagement and from those of us who have another perspective. Acknowledgement that

New York literary culture is an echo chamber and increasingly narrow.

I’m teaching an Asian Literature course in the US right now, I teach in a Master of Fine Arts (MFA) program in Hong Kong, where I work with writers from around the world, and I’m helping to develop the curriculum for a fine arts university in Zimbabwe. I love the responses I get when I ask this younger generation why literature matters, why they are studying it, and why bookshops are shelved with stories that are already familiar to us. Does it matter to us as individuals or as a society if our literature supports singular concepts of national identity, or when celebrated literature is narcissistic or apolitical, or when the majority of the world is invisible in 99% of the literature we read and discuss? We have a stake in trying to see what the system makes invisible, and then articulating these gaps in forthright and intelligent ways.

12. Who most influenced you? Why them?  Can you recommend any books or articles by them?

James Baldwin. Cees Nooteboom, All Souls Day. Alice Munro. Michael Ondaatje, Running in the Family and so many other books. Dionne Brand. Ma Jian, Beijing Coma and Red Dust. Liao Yiwu. Sven Lindqvist. Tsitsi Dangarembga, The Book of Not and Nervous Conditions. Hannah Arendt. Antonio Damasio and Oliver Sacks. Shirley Hazzard, The Great Fire and The Transit of Venus. Colin Thubron, The Hills of Adonis and In the Shadow of the Silk Road. Dostoevsky and Chekhov. The literature, memoir and reportage around Cambodia, from Vaddey Ratner to Bree Lafreniere, Loung Ung, Elizabeth Becker, Francois Bizot, Jon Swain and Peter Maguire. Bao Ninh, The Sorrow of War. Kazuo Ishiguro, The UnconsoledThe Remains of the DayNever Let Me Go and When We Were Orphans. All these writers break form and enlarge content, they are humane and, in my eyes, fearless.

13. Where do you see writing, the teaching of writing, and publishing in the near and far future?  How does, and will, the internet change the landscape?

I’m curious about the publishing worlds of India and China. I wonder how they’ll influence and alter the English-language market, how soon will they become centres of influence alongside London and New York. I hope the internet will break down some of the stagnation in the way we talk about books, and which books we encounter.

14. What advice do you have for young writers? 

Fiction is not outdated or tired. Fiction is what you make of it, what you bring to it, how far you’re willing to travel both into yourself and outside yourself. Don’t knock the imagination.

15. What worries and hopes do you have for the world of literature regarding the older and younger generations – writers and readers?

I’m not worried. I think that even when things seem stagnant or narrow, fissures always appear. I love multimedia and the experimentation with the new forms available to us via our laptops and phones and interconnectedness. But I also value closing all that down, turning inward, reading a book, and giving time, attention and focus to the interpretation and engagement with story.

16. Besides your own organizational affiliations and literary interests, what associations, writers, and even non-/for-profits can you recommend for interested readers?

The Documentation Centre of Cambodia (DC-CAM) and the Bophana Centre. And, in Vancouver, the extraordinary Thursdays Writing Collective.

License

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

Copyright

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

Cory Efram Doctorow interview

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Phenomenon

Publication Date (yyyy/mm/dd): 2024/03/08

Abstract

Cory Doctorow is an Activist, Blogger, Journalist, and Science Fiction Writer. He discusses: geographic, cultural, and linguistic background; the influence on personal development of the background; pivotal moments in life; the ability to travel by bus and intellectual development; advice for gifted and talented youths; and an honorary doctorate from Open University.

1. Scott Douglas Jacobsen: Duly noted, the biographical information on the website remain out of date because the information appears update on July 30, 2015 – about an eternity ago. With this in mind, and before the in-depth aspects of the interview, let’s cover some of the background. Those with an interest in more detailed information can review the footnotes and references provided throughout and at the end of the interview. In terms of geography, culture, and language, where does your personal and familial background reside?

Cory Doctorow: Geography, culture, and language, well, my father’s parents are from Eastern Europe. My grandmother was born in Leningrad. My grandfather was born in a country that is now Poland, but was then Belarus, a territory rather, that is now Polish but was then Belarusian. My father was born while his parents were in a displaced persons camp in Azerbaijan and his first language was Yiddish. My mother’s family are first and second generation Ukrainian-Russian Romanians. Her first language was English, but her mother’s first language was French and was raised in Quebec. I was born in Canada. My first language is English. And I attended Yiddish school at a radical socialist Yiddish program run by the Workman’s Circle until I was 13.

I was raised in Canada. I moved to Central America – the Costa Rican-Nicaraguan border – when I was in my early 20s and from there to California, and I ping-ponged back-and-forth between Northern California and Canada for some years, and then I re-settled in Northern California, and then in the United Kingdom, and then in Los Angeles, and then back in the United Kingdom, and then back in Los Angeles, and then back in the United Kingdom, and I am currently residing outside of Los Angeles in Burbank, and seeking permanent residence in of the United States.

2. Jacobsen: In terms of the influence on development, what was it with this background?

Doctorow: I guess there is some influence. It is hard to qualify or quantify. I have written fiction about some of my family’s experiences. My grandmother was a child soldier in the siege of Leningrad. It was something that I did not know much about until I visited Saint Petersburg with her in the mid-2000s and she started to open up. I wrote a novella called After the Siege that’s built on that. I guess I have always had a sense that rhetoric about illegal immigrants or migration more generally was about my family.

All of the things that people say illegal immigrants must and mustn’t do were about the circumstances of my grandparents’ migration. My grandfather and grandmother were Red Army deserters, and they destroyed their papers after leaving Azerbaijan in order to qualify as displaced people and not be ingested back into the Soviet population. Maintaining that ruse, they were able to board a DP boat from Hamburg to Halifax, and that was how they migrated to Canada. If they had been truthful in their immigration process, they would have almost certainly ended up in the former Soviet Union and likely faced reprisals for deserting from the army as well.

3. Jacobsen: What about influences and pivotal moments in major cross-sections of early life including kindergarten, elementary school, junior high school, high school, and undergraduate studies (college/university)?

Doctorow: I went to fairly straightforward public schools. My mother is an early childhood education specialist, and she taught in my elementary school. When I was 9, we moved to a different neighbourhood, not far away, but far enough away that I could not walk to that old school anymore. At that point, I enrolled in a publicly funded alternative school called the ALP, the Alternative Learning Program. It was also too far away to walk. So, I started taking the bus on my own, which was significant in terms of my intellectual development later in life, and my ability to figure out the transit route, and jump on the bus, and go wherever it was that I wanted to go. It turned out to be extremely significant in my intellectual development. The alternative learning school, learning program rather, grouped kindergarten through grade 8 in one or two classes.

Older students were expected to teach the younger students. There was a lot of latitude to pursue the curriculum at our own pace. That was also significant in terms of my approach to learning. The school itself, when I was in grade 6, I think, or 7, and was re-homed in a much larger middle school that was much more conservative. A number of students there were military cadets. I had been active as an anti-war activist and an anti-nuclear proliferation activist that put me in conflict with the administration. I was beaten up and bullied by the students at the larger school. I was also penalized by the administration for my political beliefs. They basically did everything they could to interfere with our political organizing. We ran an activist group out of the school, and attempted protests and so on.

They would confiscate our materials, and they would allow, tacitly, those kids who were violent against us to get away with it. When I graduated from that program, my parents were keen on my attending a gifted school for grade 9. I found it terrible, focused on testing and rigid. much the opposite of the program that I had gone into and thrived in. So, after a couple months of that, I simply stopped going. Grade 9, I started taking the subway downtown and hanging out at the Metro reference library in Toronto, which is a giant reference library. At the time, they had a well-stocked microfiche and microfilm section with an archive going back to the 18th century, and I basically spent two or three weeks browsing through the paper archives, going through the subject index and then finding things that were interesting, and then reading random chapters out of books that were interesting and so on, until my parent figured out I was not going to school anymore. We had a knockdown, drag out fight. That culminated with my switching to a publicly funded alternative secondary school called AISP, Alternative Independent Study Program.

I went there for two years, and then enrolled in a school downtown called SEED school. SEED school was a much more radical, open, and alternative school, where attendance was not mandatory, courses weren’t mandatory. I took most of the school year off to organize opposition to the first Gulf war. I took most of another year off to move to Baja California, Mexico with a word processor and write. I took about 7 years altogether to graduate with a 4-year diploma, and then I went through 4 undergraduate university programs. None of which I stayed in for more than a semester.

The first was York University Interdisciplinary studies program. The second was University of Toronto’s Artificial Intelligence Program. The third was Michigan State University’s graduate writing program, which I was given early admission to, and then the fourth one was University of Waterloos independent studies program. After a semester or so at each of them, I concluded they were a bit rigid and not to my liking, and after the fourth one, after Waterloo, I figured I was not cut out for undergraduate education. The tipping point was that the undergraduate program with a thesis year. It is a year-long independent project. I proposed a multimedia hyper-textual project delivered on CD-ROM that would talk about social deviance and the internet, and while they thought the subject was interesting, they were a little dubious about it. But they were four square that anything that I did would have to show up on 8.5×11, 20-pound bond and ALA style book. And I got a job offer to program CD-ROMs from a contractor that worked with Voyager, which was one of the largest and the best multimedia publishers in the world.

I thought, “I can stay here and not do hypertext and pay you guys a lot of money, or I can take this job that pays more than I have ever mad e in my life and do exactly the work that you’re not going to let me do here.” When I thought about it in those terms, it was an easy decision to drop out and I never looked back.

4. Jacobsen: At the outset, you did mention that the ability to travel by bus was an important moment for you in terms of your intellectual development. Can you please expand on that?

Doctorow: Sure, as I went through these alternative schools, I had a large degree of freedom in terms of my time, and how I structured my work, and so, for example when I was 9 or 10, we did a school field trip to a library that was then called the Spaced Out Library, a science fiction reference collection, and now called the Merril Collection. It was founded by the writer and critic Judith Merril. She left the United States after the Chicago 1968 police riots, and moved to Canada in protest. She brought her personal library with her, which she donated to the Toronto library system, where she was the writer-in-residence. After going there once, and finding this heaven of books and reference material, and lots of other things, I started jumping on the subway whenever I had a spare moment and going down there. Merril herself, being the writer-in-residence, would meet with writers like me and critique our work. And from them, I discovered the science fiction book store, which I later went on to work at.

I would add that to my daily or weekly rounds, and go and raid their news book section, and their 25 cent rack, and began reading my way through the field. At the same time, my political activism and work in anti-nuclear proliferation movement, and the reproductive freedom movement, working as an escort at the Toronto abortion clinics to escort women through the lines of protestors. As I became more and more knowledgeable about the city, and all of its ways of getting around, I also found myself engaged with all of these different communities.

5. One of things that seems like a trend to me, and you can correct me if I am wrong, please. In the sense that, you have the rigid part of the educational system that you did go through. So, for instance, the earlier gifted program that you disliked, but when you had more freedom you did not note any general dislike of that, and, in fact, your general trajectory seems to indicate a trend towards more open-source information and in terms of educational style, too. That seems to be your preference, and that does seem to reflect a lot of gifted and talented students’ experiences in the traditional educational system. Any advice for gifted and talented youths that might read this interview in terms of what educational resources that they can get too?

Phew. I do not know., one of the things that going through the gifted and talented program, which was called gifted back then, taught me is that gifted is like this incredibly – it is a – problematic label. It privileges a certain learning style. I mean I did not thrive in a gifted program. I did terribly in a gifted program because the gifted program seems largely about structure, and same with the undergraduate programs, imposing structure on the grounds that if kids were left to their own devices, they would goof off. For me, although, I did my share of goofing off. If I was left sufficiently bored, and if I were given enough hints about where I would find exciting things that would help me leave that boredom, I was perfectly capable of taking control of my own educational experience, and because it was self-directed it was much more meaningful and stuck much more deeply than anything that would have been imposed on me.

It is like intrinsic vs. extrinsic motivation. The things that I came to because I found them fascinating or compelling. I ended up doing in much more depth, and ended up staying with me much longer, than the things that I was made to do, and the things that the grownups and educators did for me was laid out the buffet, but not tell me what I had to pick off of it and in what order, and that was super beneficial to me. I think that when we say gifted and talented we often mean pliable or bit-able, as opposed to intellectually curious or ferocious. Although, I think we have elements of all of those in us. The selling of a gifted and talented program often comes at the expense of being independent and intrinsically motivated in your learning style.

6. You earned an honorary doctorate in computer science from the Open University (UK). What does this mean to you?

It meant rather a lot. More than I even thought it would. My parents were upset at my decision to drop out of undergraduate programs and not finish them. A decade after I dropped out of Waterloo, after I had multiple New York Times bestsellers under my belt, they were still like, “Have you thought about going back and finishing that undergraduate degree? For me, I think that undergraduate degree signified an escape and also was of becoming who they were. My grandparents were not well-educated. My grandfather was functionally illiterate in five different languages. [Laughter]. My grandmother too. My parents were arguably the first people in their family to be literate. Being the eldest of their cohort, respectively, they were the first people to become literate, not the last by any stretch, but finished a doctorate in education. For them, formal structured credentializing education was a pathway to an intellectual freedom. For me, it was the opposite, and yet it was clear that my parents – no matter what I did – were less than delighted with my progress. There would always be something missing in my progress for so long as I did not have a formal academic credential. So, they were awfully excited when I got the degree. I had some vicarious excitement. Plus, I thoroughly enjoyed to riff them on why they did it the hard way and spent all that time and money on their degree, when all you needed to do was hang around until the someone gave you one. Of course, I have more respect for the Academy that that. [Laughing]

[Laughing]

But it also meant that instrumentally gave me a lot of advantages. I have been a migrant on many occasions into many countries and have suffered from the lack of formal academic credentials. Immigration systems of most countries rely on credentialing as a heuristic of who is the person they want to resettle in their territories, and the lack of an academic credential meant that, for example, to get my 01 visa in the United States is an alien of extraordinary ability visa, which is typically only available to people with doctorate or post-doctorate credential. I needed to file paperwork that demonstrated the equivalent. My initial visa application was 600, and 900 pages in my second renewal and 1,200 pages in my recent one.

They were that long in order to convince the US immigration authorities that what I have done amounts to a graduate degree, so, that instrumental piece of it was nice, but then, finally, it was a connection to the Open University, which is an institution that I think very, highly of. Their commitment to a distance education, individualized curriculum for lifelong learning matches with my own learning style, and the way I think about pedagogy more generally. I was honored to gain this long-term affiliation with the university with what amounts to a lifelong affiliation with the university. It was exciting.

[End Part 1 of interview]

License

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

Copyright

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

Danielle blau, process, poetry, aloneness and fear, Weeping and philosophy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Phenomenon

Publication Date (yyyy/mm/dd): 2024/03/08

Danielle Blau’s Rhyme and Reason: Poetry, Philosophy, and the Art of Living the Big Questions is forthcoming from W.W. Norton. Her collection mere eye was selected for a Poetry Society of America Chapbook Award and published in 2013 with an introduction by poet D.A. Powell, and her poems won first place in the 2015 multi-genre Narrative 30 Below Contest. Poetry, short stories, articles, and interviews by Blau can be found in such publications as The Atlantic online, The BafflerBlack ClockThe Harvard ReviewThe Literary ReviewNarrative Magazine, The New Yorker’s book blog, The Paris ReviewPloughshares, Plume Poetry, The Saint Ann’s Review, The Wolf, the Argos Books poetry anthology Why I Am Not a Painter, and Plume Anthology of Poetry. A graduate of Brown University with an honors degree in philosophy, and of NYU with an MFA in poetry, she curates and hosts the monthly Gavagai Music + Reading Series, and teaches at Hunter College.

Scott Douglas Jacobsen: If you reflect on the process, how have you developed a method for writing poetry? Did you learn from someone else, develop your own and then refine it, some admixture of the two, or something else?

Blau: I’ve always written and loved to write, but for a while I didn’t actually know what it was I was writing. And at a certain point, I began to worry. Because even though, as a reader, I still wanted to lose myself in the sumptuous folds of a highly plotted novel, my tastes as a writer seemed to be growing increasingly eccentric. So I noticed I had ever less patience for getting down to the crucial business of plotting, say—but ever more patience for mulling over the benefits of ending a particular sentence on a trochee versus a spondee, say, or for deciding whether the made-up brand of HIV self-testing kit bought by a particular character should be named HemoGenuine Diagnostics or Ora•cular.

And this—my compulsion to be sidetracked, as it seemed then—was kind of worrisome, until I found myself reading more and more books of poetry, in my spare time, at some point during college. Which is how it suddenly dawned on me: Hey, they haven’t been hobbled and misshapen pieces of fiction, what I’ve been writing all my life; they’ve been poems!

Once I knew I was writing poetry, I didn’t have to beat myself up over what had seemed like my excessive preoccupation with detail; I was free to throw myself into the sideshow—because it wasn’t a sideshow, I now understood, but the heart of the matter. That’s one of the things I so love about poems: how shiftily and how deviously they can arrive at the heart of things.

Jacobsen: Often, poetry speaks to the heart, and to the heart of things. What have been some common themes in your poetry?

Blau: Aloneness is a big one for me, and the fear of being blotted out—the Lone Human Voice vs. the Vast Obliterating Void. And then (this has always been a theme, but it seems to have become ever more present in my writing these past odd eight or so months): how this particular fear of ours, this deep human fear of going cosmically unheard—of not mattering—seems to lie at the heart of what is most ungenerous and most evil in us, too. So much of our small-mindedness and xenophobia and racism seems rooted in this fear, and in the bizarrely misguided notion that mattering is a sort of zero-sum game.

Jacobsen: Is there a poet who makes you weep? Who?

Blau: Oh, so many poets make me weep— I guess I must be a weeper. But most recently I think it was John Clare: “And e’en the dearest—that I loved the best— / Are strange—nay, rather stranger than the rest.”

It doesn’t help matters that when he wrote these lines, Clare was in the Northampton General Lunatic Asylum, and that this is where he ended up living out the last twenty years of his already-tragic-enough existence, in total isolation from his family and friends—but, then again, it does help matters, in a way. Or rather, it makes matters (and the nature of my weeping) more complex.

Because there is also something astonishingly hopeful (maybe almost joy-inducing?) about the fact that this man who was born to illiterate farm laborers in turn-of-the-eighteenth-century England, who spent the good part of his life ploughing and threshing, and the rest of it in a mental hospital—that this man and I can be so close. Because that is definitely how it feels when I read him; when I read his poem “I Am!” it seems clear beyond reasonable doubt: not only do I have intimate knowledge of Clare, but Clare has intimate knowledge of me.

It’s one of those things that poems sometimes manage to do, somehow—to shatter our metaphysical solitude (or very nearly) in a way that precious else can. The poet Stevie Smith has this quote I love: “The human creature is alone in his carapace. Poetry is a strong way out. The passage out that she blasts is often in splinters, covered with blood; but she can come out softly.”

Jacobsen: What was the benefit of the philosophy undergraduate degree for your own personal philosophy, ethical stance, and worldview?

Blau: My undergrad training in and continued preoccupation with philosophy has definitely upped my generalized astonishment levels throughout these however many years; it has made me more generally astonished and more uncertain (that much is certain).

And I think maybe it has made me generally sadder, too, to be honest—but sadder in a good way, in a way that also makes me kinder and more generous, more loving, I think. Because it’s never far from my mind: how at odds the individual human perspective is with the (distant and indifferent) View from Nowhere: how little we all are: how all alone: how much we all just want to matter.

So it’s made my view of human life more ultimately tragic (or, in my lightest of moods, more ultimately absurd), I guess. But that has only made me feel more bone-deeply how much we are all of us in this thing together: Here we all are, a vast collection of tiny this’s, each of us wishing the world would make us feel as infinite and infinitely necessary as we feel to ourselves. So why not just allow each other that, if and when at all possible? It seems, given the circumstances, the least we can do.

License

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

Copyright

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

An Interview with Lawrence Hill

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Phenomenon

Publication Date (yyyy/mm/dd): 2024/03/08

An interview with Lawrence Hill. He discusses: geographic, cultural, and linguistic family background; familial influence on development; parents’ love story; influence on parents’ relationship on him; influences and pivotal moments in major cross-sections of life; being read to each night by his mother; journalistic experience influencing writing to date; self-editing for writers; number of drafts; singer-songwriter brother, Dan Hill, influence on professional work; recommended songs for listening pleasure by Dan; affect of Karen Hill’s mental illness and death on him; advice for coping with the emotional pain; Café Babanussa (2016) and an essay inside called On Being Crazy; and Karen’s written work and impact on him.

An Interview with Lawrence Hill: Professor, Creative Writing, University of Guelph, and Author, Novelist, and Writer (Part One)

1. To begin at the beginning, you were born in 1957 in Newmarket, Ontario, Canada. Now, you’re one of Canada’s greatest novelists. Let’s explore your story. In terms of geography, culture, and language, where does your familial background reside?

It is complicated, like most people. My early ancestors came from Europe and Africa. On both sides, they have been in the United States for many generations. My parents met in 1952 and married interracially the next year.  My family culture spans Africa, Europe, Canada, and the United States. In terms of my family cultural background, Canadian, American, and black and white cultures.

Language-wise, I was raised in an Anglophone family who spoke only English, but my sister and I became enthusiastic language learners. Learning other languages and living in them has become central in my life.

2. How did this familial history influence development from youth into adolescence?

It is difficult for a person to look inside of their own life and say, “This is how my family history influenced my development from childhood to adolescence.” However, a vivid interest in identity, in belonging, in the ambiguity of culture and race, in moving back and forth between different racial groups: all of these things marked my childhood and adolescence.

3. You mentioned your parents married in 1953. What was the origin and nature of your parents’ relationship with each other? Their love story.

They met in ‘52 in Washington, D.C. and fell in love, quickly. My father had just completed an MA in sociology at the University of Toronto. He went back to live in Washington and to teach at a college in Baltimore for a year. My parents met and married that year. The day after they married, they moved to Canada. They became ardent Canadians and never looked back. They never moved back to live in the United States, although they visited often and took my brother, sister and me with them.

4. How did this relationship influence you?

For one thing, they loved each other. They were opinionated and argumentative, not about domestic things, but about political and social issues. There was always debate around the kitchen table. I was steeped in that culture. A lot of talk, especially around meal time.

5. When looking at formal development, in standard major cross-sections in life, what about influences and pivotal moments in kindergarten, elementary school, junior high school, high school, undergraduate studies (college/university)?

I had a fabulous Grade 1 teacher named Mrs. Rowe. She told us stories every day. I longed to get to school to be sure I didn’t miss any of her stories. My father was a great storyteller. My mother read every day to us. We came – brother, sister, and I – to love the readings.

My parents instilled a love of language and story. I had other great teachers. In high school, they encouraged me to write. I wanted to do it. I told them. They encouraged me, but they didn’t make me.

I was an avid runner and had a track coach. In addition to being my coach, he was a reporter for the Toronto Star. He was the first professional writer that I met. He encouraged me to write better and to expand the range of my reading. These were early formative developers. Adult figures looking on and leading me toward the excitement of writing.

6. I’m thinking about your mother reading these stories each day to you. Was there a common author for each night?

She read one a lot. I memorized it. It is by A.A. Milne. One of her favourite poems that we memorized quite young called Disobedience. It says:

…James James Said to his Mother,
“Mother,” he said, said he;
“You must never go down
to the end of the town,
if you don’t go down with me…

On it goes, it is this crazy story about a woman who loses it. It is quite a story.

(Laugh)

(Laugh)

It is quite a dark story, actually. Also, it is playful, language-wise. Of course, we ate up Dr. Seuss. The crazier and more playful the language, the better.

7. Following that influence from the first professional writer that you met, you were a journalist for The Winnipeg Free Press and The Globe and Mail. How did the time as a journalist at these publications inform the work writing to date?

It helped me learn, quickly. I learned to edit myself. I was able to call people ‘out of the blue’ and say, “Hey, there’s something I need to understand. You’re apparently an expert in the field. Can you explain it to me?” It made me feel confident approaching strangers and asking them to help me get my head around things that I needed to know as a novelist.

I also learned that words aren’t sacrosanct. That is, my world wouldn’t come to an end if people altered words of mine. I realized everyone can be edited. First and foremost, we can edit ourselves. I learned to write more rapidly and to allow the natural rhythms of thought to percolate unfettered onto the page, and then to come back and edit myself. Those lessons come from journalism.

8. Would you consider self-editing one of the most important skills for writers?

Certainly, it is for me. Unless you’re born Mozart, your first drafts will be sloppy. Mine certainly are, so I have to rewrite my work and work it into shape. Editing is fundamental to progressing through the drafts of a novel.

9. How many drafts?

In a novel, I easily work through ten drafts.

10. Now, back to the family, your brother, Dan Hill, is a singer-songwriter. Has this relationship influenced professional work at all?

First, it influenced me as a person, which influenced professional work in every imaginable way. He is (and was) totally passionate with art. He lived for it. It was exciting to see my brother as an artist doing his thing.

I could see the personal fulfillment for him. It normalized the possibility of achievement in the arts. The idea of going for it, pursuing the dream, and believing in its achievability. His most important influence: being there, seeing him, and showing the possibility for me too.

11. Any recommended songs by him for listening pleasure? Songs that you enjoy by your brother.

I love the song Hold On. It came out in the 70s.

12. Your late sister, Karen, suffered from bipolar disorder. She went to a restaurant, choked, lost consciousness, and died in the hospital 5 days later. How did this life battle with mental illness and then the death affect you?

It affected me in all the imaginable ways. It took my sister from me. I lost one of the people that I most love in the world. It was a visceral, immediate, loss. Many will face it. It is hard to lose a loved one unexpectedly far before their time. It affected me by taking someone from me that I love very deeply.

13. For those that might read this in the future with family members suffering from mental illness, any advice for coping with the emotional pain that might coincide with it?

My advice: don’t be alone. It is tremendous work emotionally, intellectually, and financially to help somebody who suffers from mental illness. It is alienating if you have to do that alone. If you have a community of people to come and work together in supporting the ill person, it can help.

If you are alone, it can be brutally alienating, lonely, and crushing. However, if you have institutions, nurses, social workers, psychiatrists, friends, family members and neighbours involved with the ill person, everyone can help in their respective ways. It can become less overwhelming. That’s one of the most important things: to build a network. If you are helping an ill person, you will need help too.

14. She wrote a book entitled Café Babanussa (2016) and an essay inside called On Being Crazy. You have read these.

Yes, I read them.

15. Did her written work impact you?

I have been reading Karen’s fiction and non-fiction for decades. It has been a lifelong process. Karen worked on Café Babanussa for 20 years. I’ve been reading it, tuning into her life, commenting on it, encouraging her, and being a brotherly figure by reading her stuff for a long time now. The book was intertwined with her own life. Discussing it became an extension of our sibling relationship.

License

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

Copyright

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

Prof. Douglas I.O. Anele on Necessity of Skepticism in Africa

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/21

Prof. Douglas I.O. Anele is a Professor of Philosophy at the University of Lagos. Here we talk about the necessity of skepticism in Africa.

Scott Douglas Jacobsen: “Religion is the worst intellectual virus invented by human beings” was a powerful statement from the Sceptical Africa lecture given by you. What makes religion the worst intellectual virus known to humankind? 

Prof. Douglas I.O. AneleIt is so because religion promotes the deadly pandemic of gullibility, ignorance, in addition to intellectual indolence and dishonesty masquerading as faith or piety. It cripples critical thinking and the quest for scientific understanding of the world. Unlike other viruses that attack the body, religion attacks the human mind by fostering hatred, discrimination, slavery, fear, cruelty, sheepish reliance on supernatural intervention through purported miracles, and dogmatic acceptance of the pronouncements of ancient peoples of old (mostly men) as the inspired or revealed inerrant word of imaginary deities. In fact, virtually every instance of man’s inhumanity to man is caused either directly or indirectly by the religious mindset. 

Jacobsen: “This is the time you must eat, drink, sleep scepticism.” Another piercing statement from the series. What is the crucial time in the university and in school generally for young people to become acquainted with and informed about scepticism?

AneleThe best time to introduce scepticism, the critical or sceptical attitude to a child is immediately he or she begins formal education. Unfortunately, the capacity for critical thinking in an overwhelming percentage of parents and teachers have already been blunted, if not damaged irreparably by their exposure to religion from early childhood. Still, for growing children, the danger can be minimized if right from the commencement of formal education they are introduced to critical thinking, informed about the importance of asking questions, together with the benefits of basing their beliefs on sufficient evidence and withholding judgement if evidence is either inconclusive or unavailable. It is never too early to train child to form the habit of healthy doubt. At the tertiary level, non-philosophy students should be made to study courses in logic, critical thinking, the history of philosophy, epistemology, and ethics so that they can learn the virtue of scepticism. Despite the fact that religion has weakened the capacity for critical thinking in most people, it is still possible through strong advocacy by individuals and nongovernmental organisations across the world interested in spreading secular humanist outlook to help them undergo a paradigm-shift by rejecting religious dogmas and embracing the scientific or critical attitude. Moreover, given the epidemic of fanaticism spreading in various parts of the globe presently, particularly virulent violent Islamism represented by the Taliban, ISIS, Al-Qaeda and so on, the imperative for the adoption of the sceptical attitude by human beings is a matter of life and death and preservation of the planet and its amazing contents. To be clear, no time is too early or too late for any human being to adopt the sceptical or attitude, especially towards religion.

Jacobsen: “Scepticism is very important for intellectual maturity.” How can dogma be differentiated from scepticism as intellectual immaturity is differentiated from intellectual maturity?

AneleThe difference between dogma and scepticism is analogous to that between intellectual immaturity and intellectual maturity. Indeed, they are two sides of the same coin. Being dogmatic means accepting claims and belief systems as true without question, without bothering whether the claim or belief in question is backed by sufficient evidence. Religion is necessarily dogmatic because it is based on faith, which is defined in The Holy Bible as “the assurance of things hoped for, the conviction of things not seen.” Religious or irrational faith is persistence into adulthood of children’s unquestioning belief in the truth of bedtime stories that parents told them in order to get them to sleep.  On the other hand, the sceptical attitude differs from the dogma attitude since unlike the latter the former derives from the recognition borne out of experience that human beings are fallible and can make mistakes in their quest for truth or reliable information about reality. Therefore, a sceptic tries hard to align his beliefs to the evidence, and refrains from drawing definitive conclusion if sufficient evidential support is unavailable. In fact the sceptical attitude is an indispensable sign of intellectual maturity; it allows for flexibility in thinking and readiness to change one’s opinion on any subject-matter or topic whenever better evidence becomes available. This implies that an intellectually mature person must be a critical thinker and a sceptic, always willing to ask searching questions in order to enhance knowledge and understanding. Conversely, a person who is intellectually immature tends to be dogmatic, gullible and naïve towards opinions expressed by people in positions of power, authority and influence, especially members of the clergy. In his mental calculus, the question of evidence and truth is of secondary importance; what really matters is the status of the speaker or writer. In religious matters, an intellectually immature believer sees every criticism of religion and the clergy as a taboo, and gets angry quickly when presented with an opinion that contradicts his own. To such a person, questioning what is written in “holy books” or changing one’s opinion as a result of superior evidence is a sign of weakness. That is why the intellectually immature are drawn to religion the way iron fillings are drawn to magnets.   

Jacobsen: How did the students take the lecture by you? 

AneleThe lecture was well received by the audience, which includes staff and students from the University of Lagos and Lagos State University, and others.  Some of them raised the usual questions regarding the existence of God, witches, miracles and the creation-evolution debate. I tried to respond to the questions as well as I could. It is somewhat disappointing but not surprising that even philosophy students exposed to the rudiments of logic and critical thinking still accept uncritically the doctrines contained in the Holy Bible and Holy Koran, and other superstitious beliefs of their cultural groups. Nevertheless, I encouraged them not only to imbibe a healthy dose of scepticism but also to investigate the topics further from an open-minded perspective to deepen and broaden their understanding.

Jacobsen: What do you consider the cultural gaps in the educational system for students in developing critical thinking and sceptical capacities? 

AneleThe fundamental hiatus between “the will to believe” by students and igniting their critical faculties through encouraging them to adopt the sceptical attitude is religion. As the late scholar, Prof. Ali Mazrui pointed out, Africans are the bearers of The Triple Heritage, namely, indigenous cultures of autochthonous African communities; the colonial imperial legacy of the West; and the spiritual and cultural influence of Islam. This triple heritage did not emphasise the importance of inculcating critical thinking and the sceptical at titude in the system of education that flowed from them. Aside from being suffused with supernaturalism and religion, traditional African cultures laid stoo much emphasis on respect for the opinions of elders, a situation that discouraged questioning accepted beliefs and critical thinking. Now, central to the educational system inherited by African countries colonised by the West is the spread of Christianity through the mission schools, whereas several countries in West and North Africa were Islamised through jihads. Consequently, even today the problem of surmounting cultural impediments to teaching students how to sharpen and deepen their critical faculties and mainstreaming it into the curricular at various levels of education is a herculean task. The situation is worsened by the domination of the commanding heights of educational institutions by devout Christians and Muslims. 

Jacobsen: How powerful is religion and anti-science thinking within the local educational curriculum? How does it limit the possibilities of the students as they progress through life and become adult citizens, workers, taxpayers, and so on?

AneleIt is extremely powerful, as could be seen in the compulsory routine of singing religious songs and prayers during the commencement of each school day, prescribed school uniforms designed to meet the requirements of religion, domination of both academic and non-academic positions at all levels of education by Christians and Muslims, the spread of faith-based institutions, and the teaching of religions from the primary school level to the university level. This is inimical to the production of citizens with the appropriate level of critical thinking and sceptical attitude required for navigating rationally the hydra-headed challenges posed by the fast-changing, knowledge-and-technology-driven globalising world.

Because religion is based primarily on fear – fear of death and the purported hereafter, fear of the unknown, fear of failure in one’s undertakings, and that vague generalised fear existentialists called angst – it limits their capacity for creative thinking and imagination in handling the problems of daily life (both personal and professional) after graduating from school. Religion places a lot of economic burdens on believers, as many Christians are required to pay tithes and all sorts of offerings to finance numerous church programmes and the lavish lifestyles of church leaders. They are also victims of extortion by unscrupulous “men and women of God” who promise them miracles and divine interventions to solve their problems. Many Christians have ruined their lives, families, friendships and careers by unquestioning acceptance of hifalutin insipidities emanating from various pulpits across Africa. Similarly, thousands of Muslims have lost their lives fighting jihads or holy wars, and by enforcing the antediluvian bloodthirsty blasphemy laws have murdered people for no good reason. Specifically, the lunatic accusation of insulting Allah or Prophet Muhammad has been used as an excuse to either imprison or kill people in the most gruesome manner. Unfortunately, devout Christians and Muslims do not understand that religion is at bottom a human invention that reflects the good, the bad and the hideously ugly in our species.      

Jacobsen: What is your major aim in lectures and public work for scepticism in Africa?

AneleMy overriding aim is to wake Africans up from their dogmatic slumber and open their minds to the immense benefits, both individual and social, of imbibing the critical or sceptical attitude in their dealings with themselves and others. I also want to make them realise that the easy irrational resort to religion and rampant supernaturalism is the main reason for the chronic underdevelopment of the continent. I am convinced that the more Africans abandon religion and embrace the scientific or critical attitude, the attitude of basing their beliefs on sufficient evidence, the brighter the future of the continent. QED.

Douglas I.O. Anele PhD

Professor of Philosophy

University of Lagos

NIGERIA.  

License

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

Copyright

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

Pith 836: Imagine

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/30

Imagine: a time when time has stopped; when breathe is close, eyes to nose; and the stillness sets the temper & tone, still.

See “Night.”

License

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

Copyright

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

Pith 835: Image 

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/30

Image: Starlight by the billion years, reflect to me; Inversion correction, the rest is imagination; so, where is it?

See “Paradox.”

License

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

Copyright

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

Can investigative journalism with humanist activism be combined in one person?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project [nep-Humanism.ca] (Audiovisual Interview)

Publication Date (yyyy/mm/dd): 2024/03/15

As an independent journalist Scott Douglas Jacobsen has interviewed pioneering psychologists, former Canadian prime ministers, and U.N. officials. He has recently completed a tour of Ukraine. He is also an activist in humanist organizations nationally and internationally, and he has battled sectarianism and superstition in his home province of British Columbia. Join us for this fascinating interview.

License

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

Copyright

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

Psychology in the Snow: Reflections on Mental Wellness in the North

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): EIN Presswire

Publication Date (yyyy/mm/dd): 2024/03/26

A collaboration between Metis counselling psychologist, Dr. Lloyd Hawkeye Robertson, and European-Canadian independent journalist, Scott Douglas Jacobsen.

“The purpose of this text is the provision of a public resource focused on presenting a social scientific account of issues in society and the aspects of counseling psychology capable of handling them.”

— Scott Jacobsen

VANCOUVER, BRITISH COLUMBIA, CANADA, March 26, 2024 /EINPresswire.com/ — The first section of Psychology in the Snow focuses on counseling psychology in an educational conversation or interview series based on the experience and expertise of Robertson with thematic framing by Jacobsen. The second section is composed of several articles by Robertson on critical points of controversy with humanist communities and public Canadian sociopolitical discourse.

Jacobsen said, “The purpose of this text is the provision of a public resource focused on presenting a social scientific account of issues in society and the aspects of counseling psychology capable of handling them. We’re both humanists. So, the assumed premises in the conversations and articles are empirical, rational, and compassion based. As with all of my work, it’s an aspiring admixture between personal intellectual interest or curiosity and the creation of a public resource with a relevant expert source. Robertson is perfectly suitable for covering this subject matter.”

Excerpt:
When did the first self emerge? Well, I could say when the first ape-like creature recognized his reflection in a pool of water, but an argument could be made for millions of years earlier — when the first organism recoiled when penetrated by a foreign object. Of course, neither the ape nor the organism had a self we would recognize as such. The evolution of the self was aided by the invention of language that allowed for increasingly sophisticated conceptualizations, and equally important, a process whereby phonemes can be recombined to create new meanings — a process that is mimicked in the process of recombining memes in new and novel ways. The modern self with elements of uniqueness, volition, stability over time, and self descriptors related to productivity, intimacy and social interest, is one such recombination that proved to be such value that it was preserved in culture and taught to succeeding generations of children. This modern self occurred as recently as 3,000 years ago, but had such survival value that it spread to all cultures.

When I use the term “modern self” it should not be confused with “modernity” which is said to have occurred with the European Enlightenment. Foucault mistook the ideology of individualism that flowed from the Enlightenment with self-construction in declaring the self to be a European invention. Let me explain. To engage in volitional cognitive planning each person must first situate themselves within a situational and temporal frame. Even when engaged in group planning, each individual must so situate themselves in determining their contribution to the group effort. The Europeans did not invent this. While the potential benefits to societies containing individuals who can perform forward planning are obvious, the individualism inherent in defining oneself to be unique, continuous and volitional are potentially disruptive. I have argued that the rise of the great world religions was an effort to keep the individualism inherent in the modern self in check. Confucians sublimated the self to the family and tradition. 

Buddhists declared the self to be an illusion. Christians instructed the devout to give up their selves. Hindus controlled self-expression through an elaborate caste system. One of the accomplishments of the Enlightenment was to reverse the moral imperative. The individualism inherent in the self was now seen as a good and the enforced collectivism restricting the freedoms of the self, especially with regard to freedom of thought, was deemed to be oppressive. It is with this background early psychologists like Adler were able to declare the self to be central to a unique worldview.

About the Authors:
Dr. Lloyd Hawkeye Robertson is a Registered Doctoral Psychologist with expertise in Counselling Psychology, Educational Psychology, and Human Resource Development. His research interests include memes as applied to self-knowledge, the evolution of religion and spirituality, the aboriginal self’s structure, residential school syndrome, prior learning recognition and assessment, and the treatment of suicide ideation. His previous book, The Evolved Self: Mapping and Understanding of Who We Are was published by the University of Ottawa Press. 

Scott Douglas Jacobsen is the Founder of In-Sight Publishing and Editor-in-Chief of “In-Sight: Independent Interview-Based Journal” (ISSN 2369–6885). Jacobsen is a Tobis Fellow (Research Associate) at the University of California, Irvine for 2023-2024. He is a “Freelance, Independent Journalist”, “in good standing” with the Canadian Association of Journalists.

Lloyd Hawkeye Robertson
New Enlightenment Project
+1 306-425-9872
email us here
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License

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

Copyright

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

Support Your Local Humanist Groups!

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/18

Freethought groups are known to function on limited budgets. Typically, or in the vast majority of cases, they do not receive any financial support. They lack the infrastructure for self-sustaining seen in many religious institutions.

So, what is the reason for this apparent paradox? The paradox of limited funds and functional organizations in spite of a dearth of funding. Part of the reason is the provision of any kind of community is seen as valuable to the freethought wanderers in societies.

Many people in societies, including theocracies, do not adhere to the dominant religious tone, tenor, or theology. They disagree with its tone of delivery. They do not see rationale in its tenor of application. They outright reject the formal theological positions.

Freethought organizations are simply and solely important for the provision of a community for those who do not have another. People are willing to provide finances and support to religious organizations because of the constant demand.

Freethought organizations function on a band of devoted volunteers and continual, and increasing, demand for community. It happens in all sorts of ways, whether Satanist activism, humanist human rights defending, atheist and agnostic public speaking, Sunday Assembly community building, and so on.

All relevant for the development of a common sensibility among those freethought people who want community, even need it. So if you are a freethinker in want of a community, then I would recommend looking for individuals to plug into community and then financially supporting them.

But as with any of this work, your efforts, in general, are best done locally.

License

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

Copyright

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

Prof. Douglas I.O. Anele on Necessity of Skepticism in Africa

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/21

Prof. Douglas I.O. Anele is a Professor of Philosophy at the University of Lagos. Here we talk about the necessity of skepticism in Africa.

Scott Douglas Jacobsen: “Religion is the worst intellectual virus invented by human beings” was a powerful statement from the Sceptical Africa lecture given by you. What makes religion the worst intellectual virus known to humankind? 

Prof. Douglas I.O. AneleIt is so because religion promotes the deadly pandemic of gullibility, ignorance, in addition to intellectual indolence and dishonesty masquerading as faith or piety. It cripples critical thinking and the quest for scientific understanding of the world. Unlike other viruses that attack the body, religion attacks the human mind by fostering hatred, discrimination, slavery, fear, cruelty, sheepish reliance on supernatural intervention through purported miracles, and dogmatic acceptance of the pronouncements of ancient peoples of old (mostly men) as the inspired or revealed inerrant word of imaginary deities. In fact, virtually every instance of man’s inhumanity to man is caused either directly or indirectly by the religious mindset. 

Jacobsen: “This is the time you must eat, drink, sleep scepticism.” Another piercing statement from the series. What is the crucial time in the university and in school generally for young people to become acquainted with and informed about scepticism?

AneleThe best time to introduce scepticism, the critical or sceptical attitude to a child is immediately he or she begins formal education. Unfortunately, the capacity for critical thinking in an overwhelming percentage of parents and teachers have already been blunted, if not damaged irreparably by their exposure to religion from early childhood. Still, for growing children, the danger can be minimized if right from the commencement of formal education they are introduced to critical thinking, informed about the importance of asking questions, together with the benefits of basing their beliefs on sufficient evidence and withholding judgement if evidence is either inconclusive or unavailable. It is never too early to train child to form the habit of healthy doubt. At the tertiary level, non-philosophy students should be made to study courses in logic, critical thinking, the history of philosophy, epistemology, and ethics so that they can learn the virtue of scepticism. Despite the fact that religion has weakened the capacity for critical thinking in most people, it is still possible through strong advocacy by individuals and nongovernmental organisations across the world interested in spreading secular humanist outlook to help them undergo a paradigm-shift by rejecting religious dogmas and embracing the scientific or critical attitude. Moreover, given the epidemic of fanaticism spreading in various parts of the globe presently, particularly virulent violent Islamism represented by the Taliban, ISIS, Al-Qaeda and so on, the imperative for the adoption of the sceptical attitude by human beings is a matter of life and death and preservation of the planet and its amazing contents. To be clear, no time is too early or too late for any human being to adopt the sceptical or attitude, especially towards religion.

Jacobsen: “Scepticism is very important for intellectual maturity.” How can dogma be differentiated from scepticism as intellectual immaturity is differentiated from intellectual maturity?

AneleThe difference between dogma and scepticism is analogous to that between intellectual immaturity and intellectual maturity. Indeed, they are two sides of the same coin. Being dogmatic means accepting claims and belief systems as true without question, without bothering whether the claim or belief in question is backed by sufficient evidence. Religion is necessarily dogmatic because it is based on faith, which is defined in The Holy Bible as “the assurance of things hoped for, the conviction of things not seen.” Religious or irrational faith is persistence into adulthood of children’s unquestioning belief in the truth of bedtime stories that parents told them in order to get them to sleep.  On the other hand, the sceptical attitude differs from the dogma attitude since unlike the latter the former derives from the recognition borne out of experience that human beings are fallible and can make mistakes in their quest for truth or reliable information about reality. Therefore, a sceptic tries hard to align his beliefs to the evidence, and refrains from drawing definitive conclusion if sufficient evidential support is unavailable. In fact the sceptical attitude is an indispensable sign of intellectual maturity; it allows for flexibility in thinking and readiness to change one’s opinion on any subject-matter or topic whenever better evidence becomes available. This implies that an intellectually mature person must be a critical thinker and a sceptic, always willing to ask searching questions in order to enhance knowledge and understanding. Conversely, a person who is intellectually immature tends to be dogmatic, gullible and naïve towards opinions expressed by people in positions of power, authority and influence, especially members of the clergy. In his mental calculus, the question of evidence and truth is of secondary importance; what really matters is the status of the speaker or writer. In religious matters, an intellectually immature believer sees every criticism of religion and the clergy as a taboo, and gets angry quickly when presented with an opinion that contradicts his own. To such a person, questioning what is written in “holy books” or changing one’s opinion as a result of superior evidence is a sign of weakness. That is why the intellectually immature are drawn to religion the way iron fillings are drawn to magnets.   

Jacobsen: How did the students take the lecture by you? 

AneleThe lecture was well received by the audience, which includes staff and students from the University of Lagos and Lagos State University, and others.  Some of them raised the usual questions regarding the existence of God, witches, miracles and the creation-evolution debate. I tried to respond to the questions as well as I could. It is somewhat disappointing but not surprising that even philosophy students exposed to the rudiments of logic and critical thinking still accept uncritically the doctrines contained in the Holy Bible and Holy Koran, and other superstitious beliefs of their cultural groups. Nevertheless, I encouraged them not only to imbibe a healthy dose of scepticism but also to investigate the topics further from an open-minded perspective to deepen and broaden their understanding.

Jacobsen: What do you consider the cultural gaps in the educational system for students in developing critical thinking and sceptical capacities? 

AneleThe fundamental hiatus between “the will to believe” by students and igniting their critical faculties through encouraging them to adopt the sceptical attitude is religion. As the late scholar, Prof. Ali Mazrui pointed out, Africans are the bearers of The Triple Heritage, namely, indigenous cultures of autochthonous African communities; the colonial imperial legacy of the West; and the spiritual and cultural influence of Islam. This triple heritage did not emphasise the importance of inculcating critical thinking and the sceptical at titude in the system of education that flowed from them. Aside from being suffused with supernaturalism and religion, traditional African cultures laid stoo much emphasis on respect for the opinions of elders, a situation that discouraged questioning accepted beliefs and critical thinking. Now, central to the educational system inherited by African countries colonised by the West is the spread of Christianity through the mission schools, whereas several countries in West and North Africa were Islamised through jihads. Consequently, even today the problem of surmounting cultural impediments to teaching students how to sharpen and deepen their critical faculties and mainstreaming it into the curricular at various levels of education is a herculean task. The situation is worsened by the domination of the commanding heights of educational institutions by devout Christians and Muslims. 

Jacobsen: How powerful is religion and anti-science thinking within the local educational curriculum? How does it limit the possibilities of the students as they progress through life and become adult citizens, workers, taxpayers, and so on?

AneleIt is extremely powerful, as could be seen in the compulsory routine of singing religious songs and prayers during the commencement of each school day, prescribed school uniforms designed to meet the requirements of religion, domination of both academic and non-academic positions at all levels of education by Christians and Muslims, the spread of faith-based institutions, and the teaching of religions from the primary school level to the university level. This is inimical to the production of citizens with the appropriate level of critical thinking and sceptical attitude required for navigating rationally the hydra-headed challenges posed by the fast-changing, knowledge-and-technology-driven globalising world.

Because religion is based primarily on fear – fear of death and the purported hereafter, fear of the unknown, fear of failure in one’s undertakings, and that vague generalised fear existentialists called angst – it limits their capacity for creative thinking and imagination in handling the problems of daily life (both personal and professional) after graduating from school. Religion places a lot of economic burdens on believers, as many Christians are required to pay tithes and all sorts of offerings to finance numerous church programmes and the lavish lifestyles of church leaders. They are also victims of extortion by unscrupulous “men and women of God” who promise them miracles and divine interventions to solve their problems. Many Christians have ruined their lives, families, friendships and careers by unquestioning acceptance of hifalutin insipidities emanating from various pulpits across Africa. Similarly, thousands of Muslims have lost their lives fighting jihads or holy wars, and by enforcing the antediluvian bloodthirsty blasphemy laws have murdered people for no good reason. Specifically, the lunatic accusation of insulting Allah or Prophet Muhammad has been used as an excuse to either imprison or kill people in the most gruesome manner. Unfortunately, devout Christians and Muslims do not understand that religion is at bottom a human invention that reflects the good, the bad and the hideously ugly in our species.      

Jacobsen: What is your major aim in lectures and public work for scepticism in Africa?

AneleMy overriding aim is to wake Africans up from their dogmatic slumber and open their minds to the immense benefits, both individual and social, of imbibing the critical or sceptical attitude in their dealings with themselves and others. I also want to make them realise that the easy irrational resort to religion and rampant supernaturalism is the main reason for the chronic underdevelopment of the continent. I am convinced that the more Africans abandon religion and embrace the scientific or critical attitude, the attitude of basing their beliefs on sufficient evidence, the brighter the future of the continent. QED.

Douglas I.O. Anele PhD

Professor of Philosophy

University of Lagos

NIGERIA.  

License

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

Copyright

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

Roots of Christian Nationalism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/17

Sometimes, the shortest interviews are the better ones. I came across one in Yale News with David Gorski.

The January 6 Insurrection, according to Professor Philip Gorski, was a symbolic representation of White Nationalism. In the interview, he, recently, published the book entitled The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy.

When asked in this 2022 interview about Christian Nationalism, Gorski, said, “First, it is an ideology based on a story about America that’s developed over three centuries. It reveres the myth that the country was founded as a Christian nation by white Christians and that its laws and institutions are based on Protestant Christianity. White Christian nationalists believe that the country is divinely favored and has been given the mission to spread religion, freedom, and civilization.”

Those blessed by God to spread the Good News. The threat, from this perspective, becomes individuals who cannot be identified as white, as Christian, and as immigrants.

In a sense, the national soul of America becomes impure and polluted in this moral and theological framework. Given its theological orientation, God’s Law and Will are being poisoned. Why wouldn’t they be against non-white immigration who are non-Christians? They are philosophically consistent in this view. That’s respectable. As a simple matter of fact, most others disagree with them.

“By digging into the historical source materials, you can see this perspective taking shape in the 1690s, which is the title of one of the book’s chapters. In a way, you can trace it back even further,” Gorski explained, “because this idea of a white Christian nation does have roots in a certain understanding of the Bible that weaves three old stories into a new story.”

I have been told this is a form of selective literalism. These have practical effects on actions in the world. God promised a special land, a promised land for the Israelites. The problem was a discovery of the Amalekites in the land. Early settlers found themselves in this biblical narrative as a chosen people.

“North America was the new Promised Land. The Native Americans were the new Amalekites and the Puritans felt entitled to take their land. Another strand is the End Times story, which today is viewed as the Second Coming of Jesus in the most literal sense. It’s a belief that Jesus is going to come down to Earth for a final showdown between good and evil. And the Christians in America will be on the side of good,” Gorski explained.

The sense of nationalism and the interpretation of chosen people in Christian formulate the idea extant over centuries of this idea of a white, Christian, national geographic bounded structure guided by God’s Law. The peculariarity, according to Gorski, of whiteness — the sociological race concept — arose as a “justification for slavery.”

Gorski continued, “The traditional justification for slavery, theologically speaking, had been that heathens and captives of war could be enslaved. Initially, this is how slavery in America was justified, but a couple of generations later, the justification didn’t really work. You can’t argue that a young boy of African descent born in the Virginia Colony in 1690 was a captive of war. His mother might have converted to Christianity, in which case he’s not a ‘heathen.’”

This is so tragic. The new biblical justification for this racism became the story of Ham seeing his father, Noah, drunk and naked. God gave the mark not to Ham but Canaan, Ham’s son, and then condemned the children to slavery. This is one of the justifications for slacery of Africans.

Gorski expounded on the timeline in a merger in 1690. “The three biblical stories merge in 1690. You can see this very clearly in what is still one of the authoritative histories of early New England, which was written by Cotton Mather III from the great family of Boston preachers. Once this script is in place, it gets revised as time passes. Maybe the Promised Land is out West. Maybe the Native Americans are no longer the enemy, but it’s immigrants from the southern border who represent the threat.”

So, this story, as you can see, goes through evolutions as to the source of the problem or threat to Christian national identity. The political mentality focuses on the idea of a libertarian sense of social freedom. Gorski takes this as an idea of white men on top and everyone below them.

“You can really see this in the Capitol insurrection. It occurred against the background of the Black Lives Matter movement and nationwide calls for racial justice, which white Christian nationalists view as a threat to the racial order. It offends their notion of freedom and liberty,” Gorski explained, “It leads to guys showing up to the Capitol with cattle prods and bear spray ready to beat up police officers in the name of their understanding of patriotism. In the book, we call it a Holy Trinity of freedom, order, and violence.”

Gorski touched briefly on the delusions of some of the populations, not in the idea of a transcendent father figure and real estate agent. More in the idea of the Christian supporters of Trump believer Trump is a devout Christian, and a good one. They see Christianity as under attack. They like Trump because they see him as fighting for the faith.

Christians should have a right to believe and practice their faith. Democratic values and countries provide freedoms for so many religious people. Democracy brought religious freedom to different groups of Christians. Gorski sees the issue as the hard right sociopolitical turn of this population.

Emphasizing, “White Christian nationalism is a dangerous threat because it’s incredibly well-organized and powerful. There’s absolutely nothing like it on the left. The white Christian nationalists boast local and national networks that can raise money and to turn people out to the polls and to school board meetings or protests. They can effectively communicate messages and support policies that are out of step with liberal democracy, such as the coordinated attack on voting rights.”

License

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

Copyright

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

Lifespan Cognition Lab on the Latest in Lifespan Cognition

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/16

Dr. Daniel Bernstein is an instructor in the Psychology department at Kwantlen Polytechnic University located in British Columbia, Canada. Kwantlen has four campuses spread across the Lower Mainland, including Surrey, Richmond, Cloverdale, and Langley. Dr. Bernstein is most often found at the Surrey campus. Dr. Bernstein also holds adjunct and affiliate positions in the Psychology departments at the University of Washington and Simon Fraser University. As a cognitive psychologist, Dr. Bernstein’s work focuses on memory and decision making, most notably false memory, fluency, the revelation effect, hindsight bias, Theory of Mind, perspective taking, and lifespan cognitive development. Click here for Dr. Bernstein’s CV. Danny is an old boss, long-time mentor, and the one who was the transition from an interest in individual differences to writing and journalism. There are many people like that in my life. And I am eternally grateful to them. Here we talk about Lifespan Cognition and the Lifespan Cognition Lab

Scott Douglas Jacobsen: My first introduction to a psychology course was an Advanced Placement course at my high school. I immensely enjoyed the course, but I didn’t consider pursuing this as a possible course of study until later in early life for me. When I went to university, first, it didn’t seem like a reasonable possibility given family financial situation and coming from an alcoholic home. It was a bit of a precarious situation on all fronts. Yet, I recall, and knowing the fragility of human memory this should be taken with a pinch of salt, going down the second floor of one of the buildings in Kwantlen Polytechnic University Surrey campus. I accidentally wandered into the main office for the psychology labs, mostly Danny’s space. I was redirected by one of the lab members at the time, Louise, back down the end of the hall to the offices. This is where the memory is more cloudy. If it is accurate, I met Danny, briefly. That, eventually, began a period of mentorship over time and then attending KPU for a time. 

To this day, Danny still answers random emails thrown his way. He’s been exceptionally generous with time and expertise, and support, for me, whether attendance at conferences, learning some of the basic ropes of psychological research, meeting Dr. Anthony Greenwald over dinner in my early 20s, or being able to connect with the famed Prof. Elizabeth Loftus at the University of California, Irvine who very generously gave time for two or three coffees when I was researching at or visiting UCIrvine over the last few years at the UCI Ethics Centre under Distinguished Professor Kristen Monroe (another exceptionally wonderful and brilliant person, which eventually earned a Tobis Fellow position for 2022/23 and a renewal for the 2023/24 year too, at UCIrvine). I do all this ass-kissing to begin a lab-based update on lifespan cognition research now, because I’m curious how the research, since I was in the lab, has been progressing. For those stumbling across this interview, Danny Bernstein is a former Tier 2 Canada Research Chair at Kwantlen Polytechnic University. The Lifespan Cognition Lab, which Danny directs, is located at the Surrey and Richmond campuses of KPU. Dr. Bernstein’s research is into “cognitive and developmental psychology to study perspective taking in everyone from preschoolers to senior citizens” through the Lifespan Cognition Lab.

So, as this is a lab-wide interview, individuals can answer specific inquiries. To those who want to take part in this interview, here’s one for everyone, what is your specific research question in research in the Lifespan Cognition Lab?

Carolyn Baer, Post-doctoral fellow: My research asks how we learn to reflect on what we are skilled at. This is a cognitive ability we call metacognition: the way our minds think about themselves. One project we’re working on right now is looking at how elementary school-aged children track what they are good at over time. We’re hoping that this can tell us more about how children learn about their unique strengths and weaknesses.

Jacobsen: What is the state of lifespan cognition research now, whether the big unanswered questions or the newest answers provided about the principles of memory and perspective taking across the lifespan?

Dr. Daniel M. Bernstein: The field of lifespan cognition is still in its relative infancy. People have been interested in lifespan cognition for a long time, but few researchers tackle the young child to older adult lifespan. That’s the age range I study, which presents unique experimental challenges. One challenge is designing tasks that are appropriate for all age groups. Even if one overcomes this challenge, one can never be sure that all age groups approach the same task in the same way. For example, the preschooler might not understand the task in the same way that older children and adults understand the task. The same problem applies to any given age group and any given task (e.g., some adults might approach a memory task in one way, while others approach it in an entirely different way). All things being equal, though, the variability in how people approach a given task is greater across age groups than within a given age group. So, lifespan cognition researchers must remain mindful of measurement error, and strive to minimize it. 

As for the big unanswered questions, I am excited to see how the field tackles questions related to what is called theory of mind across the lifespan. Theory of mind refers to one’s understanding that minds differ from one’s own mind, and that people can hold mistaken or false beliefs about the world. There is a lot of work on this topic in children, and a growing body of work on infants and adults. However, few researchers are exploring theory of mind across the child to adult lifespan (see Bernstein, 20182021). We know that people can have a mature theory of mind, but fail to use it properly in situations by acting egocentrically. Just because I know (or feel) something doesn’t mean that you also know (or feel) it. Future work on this question will help us answer how and why people, and possibly cultural groups, fail to use theory of mind in certain situations. 

Jacobsen: Only to the principal investigator: With your research done in your career so far, what research finding has most surprised you – both in your own work and in the field as a whole?

Danny Bernstein, LCL Director: I’m both always surprised and at the same time not surprised by findings in cognitive psychology. The human brain is so complex that most of what we learn about our own thinking is bound to surprise us and then again, not surprise us. One of the most surprising findings of the past little while involves what psychologists call the “Replication Crisis.” The fact that many results don’t replicate doesn’t surprise me. What does surprise me is how Psychology has embraced this crisis and how it has worked hard to remedy the problem. We’ve done this in relatively short order, if you consider that Psychology as a whole became aware of a “Crisis” circa 2015 with the publication of “Estimating the reproducibility of psychological science” (Open Science Collaboration, 2015). If you’ve read and studied Kuhn’s “Structure of Scientific Revolutions,” you might expect that Psychology would resist accepting the idea that it has a replication crisis. Some in the field certainly resisted at first, but not nearly as many as we might expect from other scientific revolutions. What is especially heartening to see is how Psychology’s handling of the replication crisis has influenced other fields, including biology and medicine. Indeed, it is nice to see Psychology blaze a trail for how science as a whole should handle failures to replicate. 

As for my own work, I’ve been surprised by many findings from experiments that I and colleagues designed and conducted. One example is how the mere presence of a photograph related to a factual claim (that might be true or false) increases people’s belief in the claim’s truth. We called this effect truthiness, based on the comedian Stephen Colbert’s use of that term: truth that one feels in one’s gut rather than truth derived from books, logic, or factual evidence (Newman et al., 2012). For example, people tend to believe that giraffes cannot jump when they see a picture of a giraffe. The picture itself tells us nothing about the claim’s truth (this claim is false, by the way). We have extended this work to videos. In more recent work, people who watched a short video of someone landing a plane thought that they themselves could land a plane safely in an emergency. Although it is possible to land a plane safely in an emergency, it is highly unlikely for someone who has never flown a plane (Jordan et al., 2022). This effect extends to watching foreign shows with subtitles and then thinking that you can understand that foreign language (Jordan et al., 2024).

License

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

Copyright

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

Journalism Has an Issue

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/15

I was talking to an old boss. He asked about the current state of international journalism. Certainly, there are those in better-situated positions to give more authoritative commentary on the developments over time. 

However, as I have seen, there are some issues in the journalistic world on the national level, on the international front, and with the emergence of new technologies. When I decided to switch from pursuing individual differences in passion, IQ, and personality for writing and journalism, I entered one of the worst periods for it.

I may still be the king of interviewing high-IQ society members because I am still doing it after a decade or so, though. For outlets, everything has been declining in size because the transition from print to electronic is the issue. Electronic means subscribers rather than newspaper readers.

This implies a different form of income stream outside of advertisements. People are less willing to buy subscriptions to major publications. There is less income generation, meaning fewer jobs and fewer field jobs moreso.

While this transition happened, people cannot be paid. They can’t pay people for as much stuff. As well, we are entering a Type 1 Civilization. A global community with a different form of information consumption than in previous centuries. This shift may cause a change in the landscape of journalism from external factors.

For example, people go to social media. Algorithms can manipulate those messaging systems, though. The agglomeration of media. The team downsizing, and the like, these impact the quality of the reportage in spite of the quantity of reportage. 

I was told by one woman who has been a many award-winning journalist and even an editor or writer for The New York Times for many years, at one point, that at one of the 6 or 7 schools for journalism in Canada has fewer students and graduates, and applicants, than many other years. 

This raises a spectre of reduced field of reportage. Are we looking at a dying field and an entrance into what Musk calls a Town Square through X and other media? If so, sophisticated AI will mean easier manipulation of public opinion, in myopinion. 

Because the nature of algorithms in the current incarnation of artificial intelligence systems is the nature of big data. Lots of data points provided by posts or tweets across platforms. They can be analyzed and used in nefarious ways, potentially. A public town square may be one of those ideas only appealing on paper. 

Back to the song of this article, who is on the beat? Who is pursuing the stories? There may be fewer on each story. As one panel member noted at the 2023 Canadian Association of Journalists’s conference, there used to be way more people on the same story.

So, there was both a camaraderie, but also a competition on the same story and for the same sources of information. It became a driver for great news. What about now? Honestly, people at last year’s conference, like Amber Bracken. 

I got the image of someone who gave up, however many, tens of thousands of dollars per year, to do work on leftist political issues because the journalism, the narrative building, was a passion for her. It was more than a job, than a profession. She was given a standing ovation after her presentation. 

Outside of the financial arena and the use of mass social media as potential means of undermining democratic institutions, we have an internal issue within the journalistic landscape. That being, there aren’t many conservative media outlets. That’s a bias in the landscape. 

And the ones that are conservative, they’re typically corporate. Corporate doesn’t mean conservative. It means for-profit. Nothing necessarily wrong with profit. However, profit as the primary driver can override truth as the primary driver, which is the goal of journalism and an important channel for democratic decision-making. 

So, political affiliation-wise, we have the same issue as psychology. What has been termed in the psychological literature as WEIRD people, educated liberal types, or more precisely: Western, educated, industrialized, rich and democratic subpopulations, these fit more to some of my biases. That’s a problem. There should be people more unlike me, more non-kin sensibility-wise. 

This leaves the landscape highly biased. Corporation-wise, though, at the same time, we have the same issue as Western societies generally: assaults on the rights of the populations by multinational corporations, too. For example, religion was the major fight in Academia at one point. Religion is decidedly lost, because institutions are secular. 

The main fight is an ugly secular face in multinationals wrecking small-time politics, and politics is reliant on a diverse media landscape. If everyone looks different and thinks the same, then we have a problem, not in diversity but in monocular visions of the true meaning of diversity.

This is an argument for the protection of people like Lindsay Shepherd and other conservative people who have had a harder time. It’s an argument for diversification of the media landscape, financing of media more, and widening the definition of diversity in the media room.

License

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

Copyright

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

Don’t Be That Guy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/14

My biological father was not a pleasant person. He was a drinker, a drunk, or, in the clinical era, an alcoholic. He drank his face off for decades. I have heard enough stories as an adult to get a clearer picture.

He was a product of his generation, his culture, and his substance misuse. An adaptation to discipline as a youngster involved beatings and overindulgence in the home as a man from a house of means in Canada.

A man with excellent grades who then found girls and liquor, to paraphrase my late grandmother. A man who went, his partner wanted him to be home. He would be, as one, talking to a brick wall, ignoring the clear need for his partner’s home and his family.

Do not be this guy.

He hated working in Whistler. However, he would work there to make much money. A man stuck in a box of “should be” for a man. GMP publisher Lisa Hickey calls this the Man Box. It’s the similar condition of a woman stuck in being the perfect housewife.

Nonetheless, this became the eventual trap for him. He set himself a gender role trap, which would be his undoing, but the seeds for this began in the formative years for him. These scripts came from parental sources, which generally arose from cultural scripts in Canada, arguably North America.

Do not be this guy.

However, as a cognizant adult, he has to own everything despite his childhood. He did not change. He became more entrenched and resentful. He began to relinquish self-control to liquor and substance. He would not come home. He would always stay out, which is fine. Unless you say you’re going to come back, then do not.

Food made, thrown out. Kids waiting, now in bed. Wife sitting, now sleeping. Rinse, wash, and repeat for years. My mother became fed up. She set boundaries. What followed? He went to a woman, giving false comfort.

A woman looking to leave a marriage with a Hell’s Angel member. Does this make sense? He would leave on weekends to the place he hated the most, Whistler, to do minor repairs for the construction company. Why? He was too selfish for that behaviour. My mother knew immediately that he was cheating.

Do not be this guy.

At this point, he is an estranged father, ex-husband, alcoholic and barely working man. Is this a legacy? Is this a man? Is this healthy? Is this an image? In order: of a negative kind, destructive kind, and no.

It is an image of a kind, but it is only worthwhile as an image in the inverse or the negative. An example of that which one does not want to be in life should not be in life. Like me, I would take this from another guy who had to suffer through that father: do not be him.

Moreover, I learned from his example in reverse, as I did, to be a good guy. By not being that guy, you will fall and make mistakes. However, you can always commit to being better each month, each year. You will only see the changes in retrospect.

The gods have not haven’t left us.

They have not returned.

Why?

Because they were never here in the first place, we only have each other. We have one life. Eventually, we will have to pass on what was left to us as something to someone else. What better story than a transmutation, a transformation of tragedy into something, at least, a little better than the yesteryear?

A breakage of a cycle of tears and terror. We are our stories. We only have our stories. We are made of stories. And those stories will, eventually, go away, too. Wisdom is depositing the metanarrative of human culture for the good.

Something that will evolve into something unknown to you or your descendants but bearing characteristics far beyond you. It will be for them, but maybe a bit better than it was for us.

Be that guy.

As Lenny Bruce reminded us, as a pierce in the shade of history, a long time ago in a culture near you, someone ‘gifted’ an ought to people. A way that the world should be rather than itself.

But living the way the world “should be” or “ought to be” is a terrible, terrible lie given to the people a long time ago. There only is what is. My father is a bad man by many metrics, but my father was victimized by his time and his culture.

Douglas, my middle name, his “should be” or “ought to be,” was around me, imposed on him as a boy and then as a man. These became the expectations, then became thoroughly internalized. If culture’s lies broke his authentic Self, then his internalized lies broke his life as the fruits of his life. I wept a lot for him as a child, many nights. I do not anymore, as I do not know him and only see him insofar as I see half his reflection in the morning and the evening, waking up and going to bed.

Be that guy.

In the end, these are choices. Some are more difficult, but the choice for change sits with us.

Even though I am of him, I do not have to be him.

License

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

Copyright

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

Let Me Tell You Something, We All Know

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/13

Hacks are valued, even cherished in the modern period. They’re as ubiquitous as podcasts and 24-hour news cycles. The truth of the news is the truth of podcasts is the truth of hacks. There are too many of them. News can be summarized in an hour show, generally. 

Podcast quantity outstrips quality. Same with hacks. There aren’t truly that many real hacks in life. Most of them are fluff. The truth that we all know when we have accomplished anything beyond the mundane or mediocre: hard work is the only path. 

For the most part, any form of achievement will involve suffering and a lengthy form of it. Then another form of suffering in endurance to maintain the achievement. That’s simply the fact of the matter. I’m like you. If I look back on my life to this point, any time I achieved some decent; I had to work hard to get it. 

Probably, harder to get it, but still hard work to maintain what was achieved. And the drive, the motivation, the pleasure can be part of this painful process, but the main way through to a gateway of growth and expansion is a sense of duty. 

Do you continue to grind or not? Do you continue to sustain yourself? These are more than simply questions. They are actionable demands. Do you choose to give up and fail or continue to build on the achievement before? Those are the real questions. 

Again, there are no hacks to make anything of yourself beyond simply putting in the time, the mental effort to figure out the processes, and then grinding through it. You can get a dietitian, an exercise coach, a language tutor, watch as many YouTube inspirational videos as you like. 

But it won’t do anything until you make a conscious decision that giving up is not in the cards or isn’t an option at all. Once you make that decision and push and grow, you’ve come to re-realize, bring out the depths of tacit knowledge, something we all know and often forget. 

We have all the internal resources that we ever needed. As I told one mentee, ‘You never needed me. You had the internal resources the whole time.’ You have to forget all the external nonsense, including the idea of drive, motivation, and pleasure as necessary. You make a commitment and perform on the routine, the duty to your own oath. 

License

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

Copyright

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

Get Involved in Model United Nations

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/12

The most bureaucratic organization on the planet, that most cumbersome of institutional juggernauts, is, almost inarguably, the United Nations. The United Nations forms a basis for international governance, structure, and law for negotiation, discussion, and compromise. 

When the United Nations fails, the consequences for the international order tend to be terrible. The United Nations was founded in 1945 to promote global peace, security, and cooperation among countries. It addresses issues like human rights, environmental protection, international law, and development. 

With 193 member states, the UN works through its various agencies to achieve its goals. The General Assembly, the Security Council, the Economic and Social Council, the Trusteeship Council, the International Court of Justice, and the UN Secretariat are the main bodies of the United Nations. 

The United Nations has its educational arms developed by universities, student bodies, or interested students and alumni. The basic formulation of the United Nations educational programs is interactive. These are called Model United Nations.

Model UN simulations engage hundreds of thousands of students each year, helping them to learn more about the principles of the UN and how it functions. Many of today’s leaders in law, government, business and the arts – including at the UN itself – participated in Model UN as students,” the United Nations says.

That’s true. It is one of the most valuable experiences for young people and some adults. It provides a foundation for engaging with the international community in a spirit of democratic debate, dialogue, and negotiation. 

The basic premise is some students organize. Other students come as delegates or representatives of particular nations. They simulate an aspect of the United Nations, as in a model of the United Nations, hence the name Model United Nations. 

I took part in so many of these models of the United Nations. I love them. I believe every aspiring international relations student, business student, political science student, and student of other degrees should honestly take part in these because of the value they provide to people. It is a sense of a unified vision of the world. 

For me, it was akin to an anti-mercator projection vision. For example, the moment of seeing the world from the moment in a photograph: no borders, no boundaries, one planetary system. The United Nations respects the boundaries as a superimposed image on top of the moon-based photograph. 

It is a marvellous idea, but difficult to achieve because of so many governance systems, cultural backgrounds, big personalities, and things to accomplish. The United Nations is meant to achieve some modicum of establishment of a common international rights-based order. It does, in some sense. It fails in others. 

The importance of Model United Nations – and what I would recommend for all aspiring students – is the simulation of this from the basic to the advanced level. There is a level of competitiveness to it. However, the best delegates are those who know compromise, timing, teamwork, cooperation, and establishment of national and regional ties on common objectives. 

There is a time for partying after hours, naturally, as young people do. Yet, the main purpose is meeting so many talented and smart people from all over the world and then working intensely with them over the period of 1 to 5 days, depending on the conference. 

Get involved, have fun, and work to develop skills the world so dearly needs.

License

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

Copyright

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

Oleksandra Romantsova: Financing Regional Defense in War

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

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

*Interview conducted February 5, 2024.*

Ms. Oleksandra Romantsova is the Executive Director (2018-present) of the Center for Civil Liberties in Ukraine, which won the Nobel Peace Prize in 2022 under her and others’ leadership in documenting war crimes. This will be a live series on human rights from a leading expert in an active context from Kyiv, Ukraine, to complement live on-the-ground war coverage in the war zones from Romanian humanist independent journalist Remus Cernea

Scott Douglas Jacobsen: We are back for round 3. We talked about Prigozhin’s suspicious and untimely death in a plane crash. Today, we will talk about funding, politics, and scandal. International financial relations and internal politics seem to be the two themes here. What are some significant updates regarding the EU in general about the upbeat side of international financing for Ukraine?

Oleksandra Romantsova: The EU has finally decided to support us. It will be many for the social part of our budget. Because, you know, 60% of our budget goes from EU support or other partner support, from Canada, for example. In our economy, 40% still produces. We use it to produce guns and to give salaries for all of our army. It is many people. Five times more than peaceful times in terms of personnel. What does this mean? It means the EU, first of all, has a deal with Orban’s Hungarian guys. 

One week before, we had Slovakian guys here. These guys started to support Orban, “Yes, we will, maybe, not support Ukraine.” But we speak. They just met at Uzhgorod (The city is the center of the region of Ukraine closest to the EU borders. During the entire period from the beginning of the invasion, the Russians were not fired upon.) They cannot come to Kyiv because Kyiv was shelled at the moment.  They started saying that “There is no war in Kyiv at all – everyday life is there. But we will not go there. We will meet in Uzhgorod.” [Laughing]. 

It is a big question. How will we move? We have this budget now. It is not budget enough to cover everything needed for our fight, for our defence, because, now, the problem is munitions, e.g., bullets and artillery shells. It is specific munitions. We do not have enough now. So, why so? When the USA gives us support, partly, they give this by money. They use the money to buy shells in the military industry to produce military items. In the USA, they give us shells. That is why we are waiting. The second decision is the decision from the USA Congress. The USA Congress is mixing the three questions: support Ukraine, support Israel, and the migration crisis. 

It is a big problem because it is before the elections. The Republican Party, on one side, wants to support but wants to push the Democratic Party to solve or accept their decision about migrants. So, now, it is a significant pain for us. Our army is there without shells. It means we don`t have any active moves. It becomes impossible. 

Europe, first of all, the German and French presidents speak about if the USA cannot do that, cannot give us enough money; Europe needs to be prepared to cover this order by themselves. They actively speak about it. Why so? They argue that other bills will cost much more if Ukraine falls. They feel that the USA cannot do that because of the fighting between two parts of Congress. It means Europe can take all of this responsibility by themselves. It is the same logic. It is logical. It exists like this. Do we have a panic? No. 

Our economy is entirely frozen. It is interesting. You can see working shops, malls, and supermarkets in Ukraine. They are full. You can see Ukraine produces many products and goods that they produced before. You have open restaurants and banks. However, it is only a tiny part of our economy. It is a lot about money taken from our place and to troops, from roads and so on. Part of our many is coming from our place, internally. Secondly, it is for sure grain. We produce a lot when we have these measures to export so much grain. We have a business here for grain, sunflower, and other agriculture because it is the best soil in the world. So we can push our economy full-scale. 

That is why we need to have support from Europe and the USA. We need a decision. So, now, the frontlines do not have many changes. We hear about Russia trying to push out our guys from some region of Donetsk Oblast, but still, they are fighting for it. Now, it is not moving a lot. Sure, we want to release everyone because every day is an occupation. It is not changing the flag. It is an everyday war crime. Every day, it is killing people and destroying city and, land and territory. A territory where millions of people live. It is a lot.

Jacobsen: What about the military chief and the president?

Romantsova: The head of our army. He is popular in the army. You need to understand respect and trust from soldiers. It is essential to argue why this person needs to be there. It is always a question because political management and politics exist. It takes part in all of this war. They bring in money. They bring in support. They put the main goals, so the president sets the goals. “We need to release Crimea” or something. Nobody knows what is happening inside in terms of communication between them. Outside, it looks terrible. It looks like they do not have regular communication and do not have a standard way to speak with all other populations. For us, it is unnerving. Seriously, you decided to have a scandal between the two of you, now? It takes much emotion because we do not have other political moves around this. We do not have a scandal between a party. We do not see what happens in the parliamentary session because it is closed for security reasons now. That means that it looks like an empty place for a political movement. It needs to be much less paid attention to, to me. Yes, it is possible. Now, every day, our newspapers will talk about Valerii Zaluzhnyi being replaced any day. This sort of thing. What happened after? Do we have good enough military management? I think so. Do they choose a good enough general who gives some results? We do not know [Laughing]. So, it is this way.

Jacobsen: What about Sevastopol?

Romantsova: Yes, it is a city in the Crimean Peninsula. This city always has a special status. For example, Kyiv has a special status, like a region. Sevastopol has a special status. In Crimea, you have a capital city. However, Sevastopol is the biggest port in Crimea. That was a place in the Russian navy base. We have this agreement that the Russian navy can stay in Crimea. It was a prolonged by Yanukovych agreement. However, Sevastopol is a big port. Now, it is shelled a lot from the Ukrainian side. Because the headquarters of the Russian troops and fleet is based there.

Jacobsen: Right, okay. The ICJ, the International Court of Justice, has agreed that the case will go forward for Ukraine. 

Romantsova: We have two cases. The first case coming to Court in 2017 was the International Court of Justice of the UN. We took two conventions. First of all, the financial support of terrorist activity. So, Ukraine complained that Russia supported LPR and DPR. They act like a terrorist. Russia financially supported terrorists. That is the first convention. The second convention is the discrimination of Tartars in Crimea. So, it is the convention to protect people from discrimination based on ethnicity. So, in this case, the video was taken from 2014 to 2017. They appealed in 2017. This case had a decision. It was a decision of what we can say for Ukraine. The Court recognized a connection with the Russian Federation, but not that the Russian Federation gives them money. When we talk about Russian weapon on Luhansk, it is “sorry, not financial support.” It is tricky. It was the subject of the convention. The convention only focuses on financial support. They recognize that Russia took part in the war in 2014. 

Regarding ethnic discrimination, the Court recognizes Ukrainian ethnic discrimination/ethnic discrimination of Ukrainians in education in Crimea, but not about Crimean Tartars.

That was a specific answer because they are a recognized minority.  Unfortunately, the fact that Mejlis and Kurultai were banned by the occupying power of the Russians was not recognized by the court as discrimination against the Crimean Tatars. Mejlis and Kurultai – It is a system of political self-representation of Crimean Tartars. It were not recognized as permanent ethnic representatives of Crimean Tartars. Although Russia did not just ban, but recognized them as a terrorist organization on its territory. Ukraine will be continuing in this way. So, we will have recognition of the ethnic discrimination against Ukrainians. 

In addition, on January 31, a decision was made regarding another case filed by Ukraine and a group of other countries against the Russian Federation. Ukraine appealed to the International Court of Justice regarding the Genocide Convention on February 26, 2024, after the full-scale invasion of the Russian Federation.  Both countries recognized it and ratified it. In the world, you only have three reasons for having enough arguments to start a war:  

  1. The war is without any reason. “I simply want to start a war.” That is called aggression.
  2. The second reason is defending. An example of defending is when Russia shells Ukraine. After this, we attack her. A formal counter to the aggression. 
  3. The third reason can be to stop genocide.

So, Russia talked about a mythological genocide of Russian ethnics in the Donbas region. Who they are? [Laughing] We do not know. Russian-speaking people are like my family?  Because my family is Russian-speaking – we did not need any defending. They talked about Ukraine making a ‘genocide.’ That is why they – Russians – are coming to protect us from this genocide. Exactly that, it was the subject of this complaint. Ukraine complained to the International Court of Justice. “Guys, we want you to look inside the framework of this convention about genocide. We did not have genocide before Russians came here.” They recognize it. So, they recognize that this is not a decision in the end. “We see this situation. We have jurisdiction. Use this convention to look at this situation and decide if it is a genocide or not.” 

Now, Russia needs to bring up all the arguments that we here in Ukraine have any politics of genocide of some Russian population or something. It is impossible. For many, many years, Russians pushed this message that the Ukrainian population is like Nazis. They discriminate against people with Russian-speaking skills. So, it is not finished. This will not be finished until we have a decision. The International Court of Justice must have a decision before. That Russia does not have any arguments. That is why they are told to stop their “special military operation.”

Jacobsen: Didn’t Putin slip up recently and call it a war? Putin was talking about what was previously called a special military operation in an interview and accidentally called it a war. This is more than a gaffe.

Romantsova: When they realized that they could not fight according to the propaganda of genocide, they argued then that NATO was prepared to attack us. “So, we are – Russians –  self-defending”! 

Jacobsen: So, they have gone from anti-genocide to self-defence. 

Romantsova: When they understand the law, they will never have enough arguments about coming to Ukraine. They started this genocide because “NATO was preparing to attack us. We are using self-defence against NATO attack”. 

Jacobsen: To parse that, having the three reasons put forward between no reason, self-defence, and genocide prevention.

Romantsova: It is simply aggression because no one has a mechanism to judge aggression. The last aggression was “crimes against peace” in the WW2. So, after this, nobody except the UN Security Council can bring some international intervention. Russia is there. China is there. So, we will never have a reaction to Russian aggression against Ukraine through the Security Council with Ukraine through the UN. 

Jacobsen: So, that first option, we are simply engaging in military aggression. It is a non-starter. You are setting yourself up for trouble with international law and rights.

Romantsova: Yes, because we do not have a mechanism to answer if someone started aggression. Because of this, it will be okay if you are trying to stop genocide or if you are in self-defence. If you do it as aggression, you decide to take this part of the land. It is aggression. You will be held to the mechanism of the UN. Now, they choose: If it is not genocide, we will speak about how it is self-defence. 

Jacobsen: So, the flip there, the original reason was to prevent genocide. 

Romantsova: At the beginning.

Jacobsen: Then it was self-defence. It sounds like they did not realize the trouble they would get into now. 

Romantsova:  Look, the reaction for Crimea occupation and Donbas war was so low; it was the same as previously in the reaction for the Georgia and Moldova cases. “Russia is a big army. They do something. It was the small places where they attacked.  So, we will not react.”  Because this previous action was so small, they decided to bite more. When the occupation of Crimea and Donbas started, we told them. “War is coming. If you do not react, they will try to bite more.” Now, it is happening like this. The whole world security system is stuck because no one knows what to do; nobody has instructions on what to do. If one of the members of the Security Council of the UN is the aggressor…

Jacobsen: …not only that! One of the aggressors on the UN Security Council with Veto power.

Romantsova: Exactly.

Jacobsen: Because they are a Permanent Member.

Romantsova: It is power.

Jacobsen: There are countries in the world – this is a more significant point on a geopolitical and international base – where some actors or Member States would like to rewrite the international order in a more self-interested way, not an internationalist way.

Romantsova: Yes.

Jacobsen: Does this leave them room to do so?

Romantsova: We need to rebuild the security system. However, it is essential. We need to rebuild it with the basis of human rights values because it is easy to decide. “Okay, human rights are not so important now. Security is more important.” That is why we see a solid security system as one of our goals. They will try and create a new one. It is essential for all of us, whether humanists or human rights defenders, to work on this basic system. Now, if you look at the OSCE, you will find that they started to not care about human rights. They will say, “Human rights will be when we have peace and a high enough economic development level. After this, we will have human rights.” No, bringing back human rights as one of the constant points inside this security system is essential. Now, we feel it. We need to defend it for Ukraine and the whole world. The human rights system was created for the prevention or reaction of wars. Ukraine has resistant potential only because, before that – for 30 years, we have had freedom of speech and association. These groups of freedoms give you tools to protect yourself. We use it. We create new initiatives. People can join themselves. We can create a political party and speak louder about what we want. The Russian army cannot figure out who the centre of decision-making is because the centre is everywhere. Because human rights give you flexibility and responsibility inside the whole population. This population has the tools to join themselves to units in different ways and then react. If you do not have an army, you can create an army after four years if people feel they have enough free space to fund each other and then start to prepare themselves. That is what happened with Azov because we have freedom of speech and freedom of information. Because you can download manuals. You can download or create new businesses because you have the freedom of an entrepreneur. So, people can create new bodyguards, drones, and all of this because it is freedom. Freedom is social freedom and human rights. These give you flexibility. You prevent wars. You can react against aggression because of freedom. Because of your human rights. 

What happened at Russia? How did war and Russia decide to start this in the first place? Because 20 years before, they cut their human rights at Russian society. They cut freedom of speech. They cut freedom of assembly. They cut freedom of association.

Ultimately, it is always war—one of the biggest challenges for all of us, not just Ukraine. Imagine tomorrow, we fall. I move from here. I am dying. All of that. What happens? Imagine this: Tomorrow, we are all dead. Ukraine does not exist. Ukraine is not fighting anymore. What does this mean? It means the world has a vast, massive challenge because Russia will know: “it does not need to respect any human rights; just concentrates all the resources of big system and controls all the people through propaganda. This model is a win”.

This means that all 24 countries that have a democratic structure – from ~200 – will start to be like a small group of marginals. So, it matters. We think now, not only about us. So, that is why it is a big challenge for all of us.

Jacobsen: I have one last question. So, there are well-respected international intellectuals with a prominent stature. They make a counterargument from a lot of Western presentations of Russian aggression against Ukraine. They will state, “We are against the Russian aggression against Ukraine. We do not think Russia stating some hypothetical genocide as some vacation for this aggression,” or the more recent idea about self-defence. “We Russians are defending ourselves against aggression.” They make a historical case back to the Soviet Union, where there was a promise not one inch to the east for NATO expansionism. They look at NATO expansionism as provocative or a provocation on the part of the West against Russia, and, therefore, they may not necessarily agree with the extent of the aggression, but they see this as understandable on the part of the Russian Federation and President Vladimir Putin. What is a Ukrainian orientation on this?

Romantsova: First of all, Ukraine needs to be part of NATO. That is all. When we speak about this expansion of NATO, if it is a good union, why can’t you join it? Why do you think that it is aggressive? Can you remind me of the last time when NATO did something aggressive against the Russians? In 2006, Russia did ask to be a member of NATO. What the fuck, seriously? When was the last time NATO shelled Russia or did something aggressive in the post-Soviet era? It has not happened ever. The previous two years, I think, were all the Covid time. NATO’s base in Europe sent back different guns to the USA. Europe, NATO does not precisely have itself heavily armed.

Jacobsen: So, they dearmed from Europe back to the United States. 

Romantsova: All of these bases. They collected. They do not have the tools exactly to attack someone. When you think about NATO, you think about… I do not know what, an army of tanks? First of all, it is a system of information and a system of self-defending. It is not the main topic. The main topic is that we need to understand from one side. All this action from the Russian side. It has put the Europe question. Do we need to have an army or not? They made a decision: Yes. Now, they put a budget or cut budget inside of the countries to give more money for the army, not for a comfortable life as they did before. It is to have an army to produce guns, shelling, etc. If the Russian aim was to make less of a NATO representation, to make it less aggressive, then the aggression was the wrong strategy to attack someone near the border of NATO. 

Jacobsen: Thank you for the opportunity and your time today.

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

Humanist

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

Personal

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

Romanian

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

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

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

Ukrainian

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

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

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

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

License

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

Copyright

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

God’s Details Are the Devil’s Handiwork

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/10

The God of the Bible rested on the seventh day and was meticulously detail-oriented, even allowing freedom of the will for human beings.

Apparently, this is the problem. The Devil tempted Adam and Eve. The Fall happened. The world is henceforth cursed. Human beings with free will corrupt God’s Creation in the freedom to make evil choices and then choose evil over God. Which is to say, both God and Man say, “The Devil made me do it,” or, “It’s the Devil’s fault.”

Eve blamed the serpent. Adam blamed Eve. God blames the Devil. The Devil seems like a conceptual scapegoat when you look at it. When the authors of the creation myth of the Bible sat down and made this stuff up, they must have had this in mind. All observed errors in the world are attributed to a secondary powerful being deemed evil.

The non-theist Satanists may have the most useful interpretation of Satan in the Bible as a liberation figure for humanity. Meanwhile, God drowned the world and got the Amalekites slaughtered while setting women spiritually equal and actual servants to men.

I spent a long, long time interviewing atheists, agnostics, humanists, Satanists, and the like around the world. I can note two big trends. One, the more difficult the circumstance, then the more strident versions of non-theism found and the hardier people.

They don’t report crimes against them as much, even as basic hate crimes, but they undergo worse treatment by theists. At the same time, the theists are bigoted against each other and against non-theists. Non-theists simply want equality; to many non-theists, this removal of privilege feels like persecution.

Two, the definition of non-theists differs only in two major respects: in reference to the dominant religion and narrowness within that frame of reference. I can explain both as some qualitative trends for your activism.

For the first, people are killed for non-theism. It is a punishable offence by death. People are imprisoned in several countries for non-theism. They can lose jobs. They can lose family. They can lose friends. They can be persecuted by the larger society, up to and including mob murders of non-theists in public by adults.

The hate crimes statistics are, in fact, low. Meanwhile, the actual numbers are much lower. I suspect the numbers are artificially low, as with the ⅓ women subject to specific forms of violence, which is an understatement of the actual fact. Non-theists should make a concerted effort in legitimate cases of violence, hate, and discrimination to report them.

These statistics can provide a basis for mass activism and socio-political change throughout society. We have to make a concerted effort because the majority of the world is religious, and a significant hunk of them hold a spectrum of myths about us, where hate and bigotry are grounded in hate and fear.

Those can be combatted as other forms of hate.

Now, to the second, if someone is a non-theist, and if they are coming out of a society in which individuals adhere to the dominant religion as Christianity, the non-theism in reference, or the God disbelieved, is in the form of the God of the Bible, particularly the New Testament.

“Why would God need to impregnate a virgin to kill Himself in order to absolve wrongs? Why not simply forgive them? Oh, right, people made this up to control people. Powerful people like creating myths to control others, especially women.”

If you are a non-theist in India, you can find individuals who reject the gods of Hinduism. If they are from Iran, they become ex-Muslims like Maryam Namazie and Armin Navabi. Yet, their non-theism appeals to a wider range. They are smart people and take a broader range, but others will take non-theism if in similar circumstances, to mean rejection of the Allah of the Quran.

Non-theism becomes a cultural end-product. Many aspects of the god concept can be geographically situated, which is to say, Culturally. A belief in a god, statistically on a mass psychology basis, can be determined by geography. Same for non-theism, by the way.

On an individual basis, it can differ. Reasons become more nuanced. The most pronounced formulation of this cultural mandate of leaving religion or rejection of formal religion is in North America. Canadians and Americans leaving religion typically mean the God of the Bible.

Because of the degree of steep Christian religion and culture among all ethnic backgrounds in the countries. Although, the total numbers are declining to a significant degree. The consecutive cultural waves of influence continue to ripple, but in smaller and smaller waves now.

The most extreme forms of demonization image of the non-theist are, basically, the bastard children and slave-servants of the lowest evil found in the Devil and his fiery pits deserving of the worst condemnation of God, his angels, and agents on Earth. That becomes public reprisal in poorer, more religious societies.

What I do note across the world is that in encouraging quietly for years and years and lifting up the lesser-known voices in these communities, they’re emboldened by the attention. Christians in my hometown, some of them, used to stalk me on buses, to my home, and then be ‘friends’ to me to get information to defame and ruin my reputation.

Conservatives remain the kinds of cancel culture. Now, everyone does it, unfortunately. That told me that I am effective. Those empowered people pursue the aims of secular culture locally and show an example to everyone else. It’s my life’s privilege and honour to encourage and give voice to these people. I work on the details, in other words.

License

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

Copyright

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

Lynne Denison Foster: Canadian Horse Girl Mom Exemplar

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/09

Lynne Denison Foster is the mother of Rebecca Foster, owner of the Bale and Bucket restaurant, and Tiffany Foster, a professional equestrian show jumper ranked the highest in Canada. She was an aviation professional for 48 years, beginning with Pacific Western Airlines in 1969 in the Edmonton Reservation office and moving to Vancouver in 1973. She helped with the implementation of the first computerized reservations systems for a regional air carrier in North America. Since 1974, she has been an instructor and in 2012 was awarded BC Aviation Council’s Lifetime Achievement Award for her contribution to educating the aviation community. At Canadian/Air Canada, she trained CEOS, Pilots, Aircraft Groomers, and worked on training initiatives and programs for aviation safety management system, computerized reservation systems, corporate change, customer services, frontline leadership, human factors, interpersonal skills, management practices, and service quality. She taught at BCIT between 2000 and 2017. Foster was key in the development of the Aviation Operations Diploma Programs. She was Chief Instructor for 7 years. In 2015, she won BCIT’s Teaching Excellence Award. Here we take a comprehensive look at her parenting and parenting philosophy. 

Scott Douglas Jacobsen: Today, we are here with…

Lynne Denison Foster: …Lynne Denison Foster…

Jacobsen: …who is the mother of…?

Foster: …Tiffany Foster…

Jacobsen: …and?

Foster: …and Rebecca Foster…

Jacobsen: …who are known for?

Foster: Tiffany is known for being a professional equestrian show jumper. She has been to the Olympics twice and won the Pan-Am gold in 2015 with the Canadian Team. Rebecca owns a restaurant at the horse show, at Thunderbird Show Park in Langley here. She has been offering food service for the last 11 years from her restaurant. Before that, she worked in hospitality with me and prepared food.

Jacobsen: [Laughing].

Foster: So, that is what she is known for, her good food.

Jacobsen: As you have shown me with great hospitality in your home, so thank you very much for that.

Foster: Oh, you’re welcome. 

Jacobsen: I enjoyed the apple cider vinegar with honey. It was good. I wanted to start recording some of the things that you were describing [Ed. extensively describing] of the earlier history of your role, self-identified role, as a mother, which was with Tiffany’s child acting or being in film, in commercials, and the building of some life skills that would be important later on, especially given some of your background at teaching adults these business skills, interpersonal skills, at the Airlines and BCIT.

Foster: Right.

Jacobsen: These are more important than a lot of academic skills. As we are noticing in Canadian society and many, many developed societies, women are increasingly becoming the majority of the workforce. They are far more educated. The “soft” skills important for business and general social acumen are much, much more important than muscle, brawn, force, of voice or of body, to get things moving because much of the infrastructure of societies has been built. So, those skills that you were building at that time were, in fact, building character and skills for modern society. To me, this is one interpretation that I’m taking when I hear these stories when they are kids [Ed. Off-tape in the evening, Lynne’s kids.] of building those skills moving into the present, where they are succeeding in restaurants or professional show jumping. I was taking those as principles of parenting with practical examples that you were giving. How do you interpret now, looking back, as a parent? You’re making decisions about the progression of a child and giving some skills that will be helpful down the line.

Foster: First of all, I am very proud of both of my daughters. What I think has been really incredible for them is that they have been able to have careers pursuing their passion. That is a great accomplishment for them. Perhaps, the way they were raised might have had something to do with that. My family’s motto on my father’s side is “Perseverando”. “Perseverando” means “by persevering”. As you already know, both of these girls have worked since they were kids, and Tiffany, as I mentioned before we started the principles, was working from the time she was 7. She has continued to work until she is 39 now. From age 7 to 11, she was a principle in 32 television commercials. When she finished television commercials, she had to work for her horse board and her lessons. Approaching it from that perspective, what I have tried to encourage in them, I have it right here. 

[Shows tea mug]

Jacobsen: “If you want the best the world has to offer, offer the world your best…”

Foster: This was given to me by one of the student pilots when he graduated from the polytechnic post-secondary school, BCIT. That was one of the things that I really wanted to instill in my daughters, is that if you have to work or do something for somebody for whatever reason, then make sure that you do the best that you possibly can with what you’ve got, so that when you leave; they will either want you to come back or will wish you never left. 

Jacobsen: [Laughing] That’s great.

Foster: I did that with my adult students who were coming to BCIT, British Columbia Institute of Technology to study for a career in Aviation. That is what I also told them until I found this quote,which is much more succinct. I posted it in all my classrooms. That is what I thought was important for my children to understand as well. When they were working, they were working for Brent and Laura, your employers. They were young. They were tired and wanted to go home. I said, “No, you stay here and do it right to the best of your ability. Otherwise, you are going to have to do it again”. That was one principle of my parenting style for my children. The other one was… can I tell you a story?

Jacobsen: You can go right ahead.

Foster: When Tiffany was about 10-years-old, I asked her to do something. She chose not to do it. I asked her again. She just was not going to do it and ignored it. I said, “I am asking you to do this. If you don’t, I’m going to have to give you a consequence”. I didn’t believe in depriving my kids by saying, “No, you can’t have riding lessons” or “you can’t go to granny’s tomorrow”. I didn’t think that was an appropriate consequence. She was going to go to her friend’s place for a sleepover. I said, “You will not be able to go to Vanessa’s until you do what I am asking you to do”. She ignored my request. She was too busy.I asked her  a couple of more times. She just didn’t do it. I said, “Okay, Tiffany, you have chosen. You have made a choice. You are not going to Vanessa’s tonight”. She got very upset with me. She was crying and blaming me. “Why? You are so mean! You won’t let me do this”. This kind of stuff. I said, “What do you think would have happened if you had done it? I don’t want you to be a victim”. I had a colleague that she knew. This colleague, every time something happened because of her own actions; she would blame our employers. I said, “Do you want to be a victim like Auntie Izzy?”

Jacobsen: [Laughing].

Foster: “Do you really, really want this?” She said, “Yes, I do”. I said, “There is an obstacle, which is the consequence of your action. It is your responsibility. You created that obstacle. But now, you know that I am a reasonable person. If that is so important to you, then why don’t you think about how you can overcome the obstacle and get what you want, which is to go to Vanessa’s. But it is your actions that caused that obstacle in the first place. What do you think you can do? Go away and think about it”. She went away and came back, “Okay, how about I do what you asked me to do?” I said, “No, that is not enough. The obstacle is the consequence because you didn’t do it. Think about it again”. She went back and said, “Okay, I did what you asked me to do. How about I do this and if I…” I said, “That’s not good enough”. 

Jacobsen: [Laughing].

Foster: “How about the consequence?” So, she chose her own consequence if she didn’t follow through with what she told me was the solution. I said, “Okay, that makes sense to me, because you decided your consequence. If you don’t do it, then it’s the consequence you have to live with. You understand that?” “I do”. We all make mistakes. We all have poor judgments. She had made a poor judgment. There was a consequence to that. But if it is something that you really want, then you have to find a way to get around it. That is what I believe. I saw it as a teaching moment for her. Again, I am not the one to blame… if I make a threat like a consequence, then I have to follow through. As they got older, I‘ll tell you this story, too. When they were teenagers and doing things that they should not have been doing, or making mistakes…

Jacobsen: …as teenagers do…

Foster: …Yes. So then, I thought. I told them this. “As you get older, I know you want to be more and more independent and be able to be responsible for making your own choices. I think that’s good. Because you need to learn how to make your own choices and live with them. But if you make a bad choice, it’s my responsibility…” – and I laid it on thick.

Jacobsen: [Laughing].

Foster: “… as your mother, I want to be a good mother…” 

Jacobsen: [Laughing].

Foster: “…I want to be sure that I look after you and guide you. If you do something that you are not supposed to do, then I have to help you with that”.As I did with that situation when she (Tiffany) was 10. “So, I have to take away that responsibility from you, and I have to take it on. Your punishment, or your consequence, is that you are stuck with me. So, it might be 24 hours. It might take 48 hours, depending on the severity of the errors of your ways. But I am telling you right now. If you don’t do what you are supposed to do, then I have to take it on, as your loving mother”. I laid it on thick. [Laughing] 

Jacobsen: That’s pretty vicious.

Foster: I said, “I will call work. I would ask for vacation time because I will be with you. I will be with you when you are sleeping to make sure you make the right choice. I will travel with you to school. I will talk to your principal saying, ‘Rebecca or Tiffany can’t make good decisions. So, I hope you don’t mind that I am in the classroom and at school with them so I can help them.’. You will be stuck with me to help you make your decisions for a certain amount of time.” And…I only had to do it once [Laughing].

Jacobsen: [Laughing].

Foster: Rebecca, I never had to do it. Because Rebecca was always watching what Tiffany did and learning from her ‘mistakes’. [Laughing] “Oh my God!” It was just so embarrassing, right? So, again, I don’t remember what it was that required my interception. “Okay, Tiffany, I guess I’ll just have to stick with you”. 

Jacobsen: [Laughing].

Foster: At the same time, her friend came over to visit her. I think they were 15 or 16. Something like that. Her friend said, “Tiffany, come outside, I’ve got to tell you something”. I was coming along with Tiffany, because she was stuck with her mom to help make good decisions. “Carry on, don’t mind me, I’m just here to help Tiffany”. We go outside. Her friend says, “Well, uh…” Finally, Tiffany goes, “Okay, mom! I get it! I get it!” And that was it. That was the only time I had to do it. Both girls weren’t stupid and they knew I would do it again if I had to. That is the parenting I did. Tiffany tried to run away from home a couple of times too. [Laughing]

Jacobsen: [Laughing].

Foster: I came after her. “We have to talk. Running away is not going to help. Let’s work it out”. Ask me another question, I get sidetracked. Punishing a kid for making mistakes doesn’t work. So, I laid it on kind of thick. “I am your loving mother. I just want to help you make good decisions”. 

Jacobsen: [Laughing].

Foster: Another question?

Jacobsen: Yes. So, in the article we found together in the 50th/bicentennial of Show Park magazine, it stated. Rebecca and Tiffany started early. Costs were an issue. What were the first reactions to the costs? How did you take that approach of facing the problem, problem solve, towards those kinds of costs when income may not necessarily be so high in a sport that was expensive at their level, even more expensive now?

Foster: You should get Brent to tell you this story. Because he was telling it when we were at the World Equestrian Games in Normandy. I said to him, “Brent, tell me the story of how Tiffany Foster came to your barn as if I am not me.” He tells a really good story. So, you should ask him. 

We came from the North Shore with three other families. They thought we had good money for our kids because the other families did. 

Jacobsen: Which isn’t an uncommon thing in this industry.

Foster: Yes, basically, you have to. He kind of thought that we were… He spoke with the other parents of the other kids. Because he kind of saved me for the last, I guess. I don’t know. Tiffany and Rebecca were nice kids. And I was a nice person. So, we had a meeting with Tiffany and Rebecca, and Brent and Laura. He [Laughing] asked me how much I was willing to spend. Basically, what was in my budget for my kids…

Jacobsen: I can imagine how those conversations would go.

Foster: You should ask him, because it is a funny story. He says, “How much are you thinking of spending on your daughters’ lessons?” Brent would, probably, remember. I couldn’t remember. I said something like, “Uhhhh, probably, $12,000 a year.” [Laughing] He and Laura looked [Laughing] like, “Is she delusional?” Brent realized, ‘Oh, this lady has no idea how much these girls need if they want to ride and compete in equestrian sport.’ But he said, “Since these two scrawny little kids were such good little kids and the mother was nice, they decided at the time that they would give us a break.” At the time, he said, “It costs more than that. We need a working student. If you pay for your pony’s board, the girls could work for their lessons…” then he said, “Tiffany needs another horse.” Laura had this horse. They paid a lot of money for him, and he was injured. He was on rehab. They could free-lease him to Tiffany, and she could earn her lessons anddo  a couple of other things if I paid for the board. That is how the girls got into that. He said, “The next day, there they were. The mother and two little girls hauling hay and mucking stalls.” Whenever my girls had to do something new, I went with them, showed them how it was done, explained what they needed to do, then “let’s do it together” and then “show me how you do it.” Rebecca was nervous. But they were confident because I was there. So, when they knew what they had to do, then it was like, “Okay, get out of my way, I know what I am doing.” Tiffany did a babysitting course when she was 12. A young couple from our church were her first customers. I asked them  if I could come with Tiffany, orient her, and explain to her that a good babysitter didn’t just look after the kids, she should do more than that: cleaning up the kitchen, tidying up, etc. I followed the same formula with her: Do it together, explain, let me see how you do it, then do it alone. Even with Rebecca and her cooking, it was the same thing. That was another principle. “Let’s do it together, discover it, be clear and understand what our tasks are, and then I will watch you and give you advice, and then let you do it by yourself, when you are ready, I won’t be there anymore.” 

Jacobsen: From your own perspective, these are principles, ways of thinking, ways of delivering those ways of thinking to your kids at appropriate ages, with appropriate consequences, even choosing those consequences. What about situations for yourself as a parent, as any parent has?

Foster: I think I was very lucky with the children that I had. They weren’t hard to raise. I have to say, like I find it more challenging as an adult parent to adult children than I did when they were children.

Jacobsen: How so?

Foster: They were devoted to me. They really were. Do you want another story?

Jacobsen: Please.

Foster: It is kind of late. I’ll do a quick one. We lived in North Vancouver. Part of being in grade 6, children were enrolled in outdoor school for 1 week and learned about  nature. Rebecca, whose birthday is in January, was 2 years behind Tiffany in school.  The same incident occurred with both of those girls. I took Tiffany to the bus. We lived right behind the school. We walked through this greenspace, which the girls called “Fairy Land.” It was easy for me to walk them with their little backpacks. She was getting on the bus to go to outdoor school. Tiffany asked, “Why aren’t you coming with me?” 

“No, Tiffany, I can’t.”

“What?! You have to come.”

“Sorry, Tiffany, there are already enough parents who volunteered.” 

“No, you have to come with me. You have to come with me! I don’t want to go by myself.”

She started crying. Clinging to me, and didn’t want to get on the bus, I finally convinced her by getting one of her friends to help me. She got on the bus and I saw her face looking out the window at me with tears coming down her face. Rebecca knew nothing about that. Two years later, “You’re not coming with me?” Exactly the same kind of reaction, they were attached to me, because their dad was a kid. He goofed around with them and loved them , but really didn’t parent them. That was part of it. Another time, okay, riding, they were, probably, 9 ½ and eleven. I decided that they should go to an English riding camp in the summer for a week. So, I was telling them I had registered them.   The first words out of their mouths: “Are you coming?” 

“No, no, it is a kids’ camp. I can’t go.”

“We’re not going if you’re not going.” 

“It is going to be exciting,” blah-blah-blah. So, they wouldn’t go. They didn’t want to go and were upset. Then I found out there was a mother-daughter weekend camp in May. I said, “Hey, let’s go to this one, you’ll see. Then you’ll go to the other one without me.” So, we went to the mother-daughter [Laughing] camp. That was the first and only time I’ve ever ridden English, on this postage stamp piece of leather [Laughing]. 

Jacobsen: [Laughing].

Foster: I was used to sitting in a Western saddle with this big saddlehorn to hang onto, sitting on a big comfortable seat queueing on a trail ride. That was one thing I did for my daughters. I took this English riding camp. I was so sore. I could hardly move [Laughing]. 

Jacobsen: [Laughing].

Foster: They were not difficult children to raise. They were usually happier when their mother was around. You know what I am saying? There was another thing. I taught customer service and leadership skills to the staff and management at the airline. One thing that was very important in the Pacific Western/Canadian Airlines culture was the concept of reward and recognition: how necessary, critical, and important it is to humans… I studied this theory developed by a guy named Eric Berne, a Human Behavior psychologist. In the 70’s, Thomas Harris wrote a book called I’m OK – You’re OK, based on Berne’s research. It was very popular in those days. 

Jacobsen: I recall these phrases.

Foster: He developed transactional analysis. 

Jacobsen: Transactional Psychology.

Foster: Yes. 

(Belgian military, Chief of Humanist Chaplains and 2-Star General, who was visiting me and joined us) Hans De Ceuster: Games People Play.

Jacobsen: Games People Play.

Foster: In the book, Games People Play, Eric Berne described three principle needs humans instinctively crave. You may be familiar with this as well.  Although you’re probably more familiar with  Maslow’s Hierarchy of Needs and all that. I liked Berne’s theory because it is much more simplified. He explains that humans crave three things: Recognition, Structure, and Stimulation. So, I did extensive  research and included it in my course. Being in the Service industry, I focused most on recognition. But, as a parent, I realized that all three of them are important. That’s, basically, the principles that I raised my children by, in many ways.

Jacobsen: What about recognition?

Foster: In terms of recognition, often, as parents, typically we will focus on what kids do wrong instead of what kids do right, right? The principle I learned from Eric Berne,  is that what gets recognized gets repeated. When teaching this to the leaders for their employees and staff, I use the example of children. Let us say you and I meet in a supermarket; I have my children. You and I are in a conversation. The kids want my attention, saying, “Mommy, mommy.” I say, “Behave yourself, be quiet.” The kid wants my attention. Because I am talking to you and ignoring the kid, sometimes, the kid will knock over a display, hit the brother, or do a naughty thing. Then, what does the parent do? They pay attention to the kid. Now, the kid learns that the parent will pay attention to them if they do naughty things. My principle is that it’s more important torecognize when the kids do good things. Because what gets recognized, gets repeated.

So, instead, say to the little child, “I am speaking with Scott. Let us listen to what Scott has to say, then it will be your turn.” and then at the end, say to the child, “Thank you for being polite and listening to what Scott has to say.” Coincidentally, I made a point of recognizing a good action the day before yesterday. There was a kid competing at the horse show. His dad had left his riding boots in the car. The car was way over in the east parking lot. The kid had to go right away to the ring and get on his horse. The dad says to me, “Lynne, I left Jairo’s riding boots in the car. Do you know any kid who can let him borrow boots so he doesn’t miss the class?” 

Do you know Veronica Dromboski?

Jacobsen: No. 

Foster: Veronica is a trainer and she was there, training some of her younger students. She said, “Skye, can you lend Jairo your boots?” Skye said, “Yeah.” I said, “Skye did something nice and readily helped him out, without hesitating. She is eight years old.” I spoke to Veronica. I said I wanted to recognize Skye for that. I got some George bucks (Thunderbird gift certificates) and wrote a note to say, “Thank you so much for your kindness and generosity, and it was good of you to give up your boots and allow Jairo to enter the ring.” I gave it to her yesterday. The girl was over the moon. This is another example of how much recognizing even the simplest ordinary gestures can have an impact on the person who did something nice. It made her day! You must recognize this. That even not-so-great, ordinary gestures can be recognized. 

Jacobsen: I cannot say. However, you have made a very kind gesture for a young lady, a teenager I know. One was having a tough day. That was a very sweet thing that you did. I appreciate that. Things like that are the currency of many equestrians I know. 

Foster: Yes. I am fortunate because I did have children who were easy to [Laughing] manage. I do not know how to explain, but it is easy to impose those principles. However, I have to say. I had a father who was like that. He would do similar things and help us learn things by living our lives. 

Jacobsen: You mentioned earlier the church you’re a part of; your partner, Glenn, was more of a kid. 

Foster: He is still a kid. He is 74. I am still his mother [Laughing].

Jacobsen: Did you feel alone in that parenting effort regarding the heavier lifting?

Foster: We were married for ten years before we had children, and we were married for 25 years when he chose to leave the marriage. I always say I was a better mother than a wife for him. He needed a mother at the time. I was told by my childhood friend, who is still my friend. “You have always been a mother, even when we were in elementary school. When someone was fighting, you would try to help them resolve their issues.” I realized I did not know what kind of person I was then. Even a few days ago, I was cleaning the house, and found a good citizenship award certificate I received when I was 11 years old. Also, when I was a young teenager, I belonged to the Anglican Girls’ Auxiliary, and was awarded the GA Honor ring. It was an honouring of my contribution to the values and principles of that organization. I didn’t realize that was the kind of person I was; I probably imposed some of those principles on my daughters when they were growing up. 

Jacobsen: It is a sense of temperament rather than role. There is a sense that temperament comes first, and the role is derivative. 

Foster: I wanted children so much. I lost one child. She was born too early. But there was a reason for that. I am very grateful for that. That is another long story that I don’t need to tell you. I had Tiffany when I was 35 and Rebecca when I was 36. Sometimes, you have a different approach when you are that age. Like, my friend said, I was always a mother. I had that attitude and gratitude for being gifted with two precious daughters. Tiffany was a very sweet baby. Rebecca, if she could eat, she was happy. [Laughing]

Jacobsen: There is a trendline there, too. I have approximately two years in the industry with no background. When I am at competition grounds, do work, or even at the home barn, most of the people who show up for these kids are the moms. In much of the community, at least in English riding, show jumping, and eventing, the mothers are the ones who are the support, the infrastructure as you called it yesterday, for the wellbeing and trajectory of health and wellbeing in this sport for mostly girls in this country. 

Foster: Your original question was if I feel alone.

Jacobsen: Yesterday, I interviewed one woman who is the mother of a girl in para-dressage. I asked her, “Do the mothers talk and have a similar experience? “She said, “Yes.” Not necessarily the aloneness, but just the anxiety about getting kids to a functional, independent life, such as it is. I would assume a similar thing for you and other mothers of daughters in show jumping. 

Foster: At the North Shore Equestrian Centre, we would sit there watching our children, and we became friends. As a result, when the three families chose to come out to Thunderbird, it was the moms, not the dads, who were there. The moms initiated, ‘Our children should be going somewhere else’. The environment wasn’t good for them or the horses at the time.  It was another mother and I who did research and site visits. Also, we were all living on the North Shore. One family did move out to Langley. My husband was a firefighter and worked four days on and four days off. He used to say, “It is a pain in the ass, to have to drive the girls to the barn” etc, even though he had the most free time of all the parents.

Jacobsen: That’s horrifying. 

Foster: The one set of parents that moved out to Langley had one daughter. The other six kids had to be driven there from North Van six days a week. The other Moms also had children who were in different sports. So, they were only able to drive one day a week for the six days. I drove three days a week. 

Jacobsen: That’s the teamwork. 

Foster: We supported each other. I had two daughters who were both in the sport. They each had two more kids in sports that they also had to support. I lived in North Vancouver, worked at the airport in Richmond, and had to get out to Langley from the North Shore. The best I could do most of the time with their father, Glenn, was to have him drive the kids over the bridge so I could get them to their lessons on time. There was a Costco on the Grandview Highway and Boundary Road. He would bring them there, all of them. I would pile them into my car. I would drive to Langley after work, hang out with the kids, and bring them back. We developed a system that worked. I don’t know if I felt alone because I had those women. I had the women who were there. The dad provided the money to be able to have the kids go. Mine didn’t. He liked to spend the money on other things that were important to him. But again, you manage as you can. Tiffany and Rebecca began working and earning their lessons and things like that.

Jacobsen: Do you notice any changes in cultural trends, speaking of equestrianism? Women in developed societies are a significant portion of the employed economy and are far more educated than men. It is not even close. For instance, in some countries, women are 40% of the breadwinners, making more or being the sole income. Do you think dynamics are changing some of the assumed roles within a partnership, a heterosexual partnership?

Foster: I was the only mother of those families that worked. The other two (women) did not work. They were stay-at-home moms. I suppose, yes, it must be changing. I cannot say because I am not in that society anymore. I am 74 years old. I have a 37-year-old and a 39-year-old children, now women, who are my daughters. Perhaps, in my role with Thunderbird, I do see. But I do see fathers there more than when my kids were younger. I do see dads supporting their kids and being with them. A lot of them support their young kids. Then there are the  mothers who are the ones that are riding, and the fathers are there with the children. That is a different society than what it was when I was there. Again, my kids didn’t start riding until they were 8.  It wasn’t like competitive riding, and  I wasn’t a rider.

Jacobsen: Also, the options available to women were more limited.

Foster: I was a working mom, an airline customer service instructor who had to regularly travel for my work.I did not even think about a hobby. I was involved at the church in my community in North Vancouver when my children were younger.  We had a group called  St. Martin’s  Players. We did musical theater and performed pantomimes. I also was a Brownie leader. That was my recreation. When my husband and I split up, and I moved to Langley, I joined an A Cappella singing group. That was my personal self-preservation indulgence. I was also very lucky in my life path because of my daughters and their interests. 

Jacobsen: You’ve given your life to them.  

Foster: I did. I did. I gave my life to them. That was important to me because I wanted children so badly. I love kids. 

Jacobsen: My mother had miscarriages and a similar sensibility. 

Foster: You value them so much. They are very precious assets or whatever. I don’t know. But if you can provide something to help them to grow, why not do it? I get a sense of accomplishment. I can take credit for providing the opportunities to pursue those paths because they couldn’t do it without me. If my husband and I hadn’t split, we probably wouldn’t have come to Langley. They wouldn’t have started to work for Brent and Laura. Tiffany wouldn’t have shown that she has this talent. Brent and Laura wouldn’t have put all this effort into Tiffany because she was riding their sales horses. Maybe, if we had the money, Tiffany wouldn’t have gone that path anyway. She would probably be an amateur owner doing it as a hobby. I don’t know how to explain it. I feel like there was a destiny kind of thing.

Same for Rebecca. She has great respect in the food service community with influential people because she worked with them. Rebecca is an incredible person, too. She was attending university and because we could not afford her to attend full-time, she would go from September to December. Then, she would work in the horse world grooming from January until August to earn money and then return home to attend the fall semester.  I started working in the industry to keep my eye on my kids because they were working. I wanted to ensure they were doing what they were supposed to do and that they weren’t exploited. Young kids, “I love horses. I will do anything.” Sometimes, adults take advantage of that. 

Jacobsen: Correct.

Foster: I did not want that to happen to my girls, particularly with Tiffany in the film industry. I was there, so I made sure everything worked for her. I wanted to do the same when they were working in the horse and equestrian worlds. By that time, I was working at BCIT.  I was getting nine weeks of vacation. Brent suggested that I go talk to Dianne(Tidball), Laura’s mom, to see what I could do for work at Thunderbird during the horse shows. He said, “Dianne could probably use some help at the new facility, go and see.” I did. That’s when she said, “You can do hospitality.” I was feeding everybody. She wanted all the employees fed: office staff, in-gate people, ring crew, officials, and also to provide some interesting exhibitor events. 

I was the only one in hospitality at the time. I did it. But I had a 13-year-old, Rebecca, who loved to prepare food. She helped me when she wasn’t grooming or going to school. Then Chris Pack who was working at Thunderbird, and his friend, Pat Kerr bought this little trailer that they made into a little food concession. They called it The Tasty Bit. I co-signed a loan for him. They were going to university at the time, and I thought, “I need to help you with this.” So, we developed a menu that offered a healthy alternative to fast food, and Rebecca became a cook at age 15. She stood at the 4-burner stove in that trailer for 3 to 3.5 hours a day preparing custom-ordered hot pasta without a break. She would cook the food and I would buy local produce and prep it for her.  It was a good concept…healthy fast food.

By the time she graduated high school and had attended four semesters at university. She thought, “What am I doing going to university?” She thought that was what she had to do. She loved working with food, so she switched to Vancouver Community College and registered for the Culinary Arts Diploma program. While going to college, she got a job at a Belgian-style pub.

There were three jobs available. One was dishwashing. The other was hostessing. The other one, I forgot, was doing food prep, maybe. She applied for the dishwashing job. I said, “Rebecca, you have been helping me prepare food and you have experience as a cook. Why are you applying for a dishwasher job?” She said, “I applied for a dishwasher job because I already know how to be good at washing dishes so I don’t have to worry about it when I’m at work. If there are other things I can offer to learn to do that aren’t my responsibility, I will get more skills.”

‘If you want the best the world has to offer, offer the world your best.’ She did. Then she started helping the chef and the sous chef. Pretty soon, the restaurant owner said, “Rebecca, I want you to do this and that…no more dishwashing!” They were teaching her things because she was eager to learn. She did her job well. So, he wanted to reward her. She went to culinary arts school and then graduated top of the class. As a result, she had an opportunity. 

Do you know the Chambar Restaurant in Vancouver?  Nico Schuermans, a chef originally from Belgium, owns it. He is well known. He co-owns the Dirty Apron Cooking School and Cafe Medina. Rebecca worked for him. He thought she was incredible. He is still her mentor. By thinking, “When I go to work, I want to do the job well. Then I can learn more things and can contribute,” she has gained a very valuable relationship with someone who willingly has supported her in her venture as a restaurant owner herself. It will be 12 years next season that The Bale and Bucket has offered healthy fast food at Thunderbird Show Park.  

Jacobsen: Start with what you know. Before starting here, I worked in four restaurants. I took any position I could get, even Event Coordinator, for a little while. They even made a card. Everyone gets thrown in the dishpit to start, to know what that is like because everyone thinks it is the worst job – because it is.

Foster: Another opportunity! Thunderbird asked Rebecca to come into the horse world and take over the restaurant that was there.  When she took it on, she had an advantage that others who had been in it before her didn’t have. She was a groom. So, she knows what the grooms need when it comes to food service and she had her previous horse show food service experience.The timing was everything. She has been there 11 years and people rave about her food.

Jacobsen: Do what you can reach out to because you will be surprised by the cross-linkages; I can give you an example if you want – it takes about a minute. I have been doing interviews for about a decade with Mensa and various other high-IQ groups. There is one that is called the Mega Society. It was a one-in-a-million society when they had the world’s highest IQ category in Guinness; that was the society they used as the metric. Smart person and a comedy writer for Jimmy Kimmel for about 12 years; there were other members like Marilyn Vos Savant and Keith Raniere. This guy (Raniere) is one of the worst scandals I have seen in the high-IQ world. He formed a multilevel marketing scheme in the 90s. Then he formed a cult. The cult branded like cattle, women. These women would sleep with him. He was involved in trafficking. It was an organization called NXVIM. His name was Vanguard within it. Two ladies who got involved with him were part of a family fortune. He swindled them out of $150,000,000 (USD). If you check their bios, it says, ‘Brief equestrian career.’ I asked my friend about it. I check it up. Those names were Clare and Sara Bronfman. When I talked to one of my bosses, they knew about it. They were in that world. One has been safe-sported, at least. I will be writing on the SafeSport cases. One, at least, is in jail. It is weird to me that this one area was related. With cross-pollination, you should pursue your passions. Explore your talents; they can be dramatic or benign, like being a groom and dishwasher and knowing the timings in the different industries. 

Jacobsen: Because of that, there is a lot of corruption in this world. There is a lot of exploitation and things like that. Getting back to the role of the mom, where do you belong? 

Foster: I am not an important person, but I am part of the infrastructure because I went in and worked for Dianne. Dianne had some strong principles. Her daughters and son will tell you that as well. She ran the ship. She had expectations. One of the things she told me. “You are Hospitality. But when you are at the Show Park, you look after it. Whatever you can do, do it. If a toilet is plugged, unplug it. If there’s litter on the ground, pick it up and throw it away. It is important that that is part of your role as well. Make sure it is clean and safe.”

 It is based on her personality of hospitality and a family-oriented environment. Making sure if there was anything I could do to make anyone else feel welcome and safe, I would do it. My career was in a safety and service-oriented (another word for hospitality) industry, which brings me to my current job at Thunderbird. You read the article. It was about rewards and recognition. 

I am now responsible for coordinating Ribbons and Awards, and I volunteered to be the employee advocate. One of my jobs that I felt was necessary, was to provide support to the crew, (which I haven’t done very well this year because I have been super busy), and introduce myself to each one of the employees.

I used to do orientations. We’ve let it slip by the wayside because other things, like COVID  have distracted us. We would do orientation sessions at the beginning of the year. Just because you pick up poop or  serve coffee or serve food, it doesn’t mean you shouldn’t be part of the team. I initiated the Tbird Spirit Recognition program. But again, I have to depend on management to see it through because I am a seasonal employee and don’t have the ability to provide special awards and stuff like that. I had it all laid out for them. It has fallen to the wayside because they thought other commitments were more important than that. 

I also created the Legacy Club. 

Because I did hospitality and fed everybody when this Show Park started up , I knew all of the old regime; the people who were judges and stewards and the coaches 23 years (or so) ago. Eventually, they retired. More people now come to the shows and there are more employees. They don’t know these veterans of the equestrian sport. I know them because I fed them. They were retired people working as officials. I saw Dave Esworthy, an elderly gentleman who was well-respected and known in the industry, wandering around Show Park maybe 12 years ago, looking for someone who knew him so that he could go and watch the Grand Prix.

Jacobsen: No one knew who he was. 

Foster: No one working in Hospitality knew who he was. Dianne, by this time, was ill. She had early dementia, and Jane had recently taken over. At the time, Jane didn’t know him because, originally, Jane wasn’t in the equestrian sport world. She was in the skiing world when she was younger [Ed. Olympics, Jane Tidball]. I greeted Dave with pleasure and asked, “Are you going to the Grand Prix field?” I took him to the TimberFrame, introduced him to the hostess and invited him to take a seat. 

I thought it was so sad that this man was such a longtime integral and influential contributor to the sport and on that day, he was a nobody until I recognized him.  So I approached Jane and Chris and said, “I think we should have…” You will get a kick out of this. I wanted to do something to give recognition to the people who initially supported the equestrian industry years ago because, in Canada, equestrian sport is not a high-visibility, popular sport. Right? Here was Dave; he put his heart and soul into it since he was young. He was a trainer, rider, and coach. He was a judge. That was how I knew him because I fed him as a judge. I introduced him to Chris and Jane. I said, “We should be honouring these people and offering them some kind of membership in a club.”They wholeheartedly agreed. Because everyone knows “Captain Canada,” Ian Millar, we wanted to think of a good name for these folks. You’re going to get a kick out of this.  I suggested “The Pasture Prime Club”, but Jane didn’t like it, so we settled for The Legacy Club.

Jacobsen: [Laughing] That’s very good.

Ceuster: [Laughing] You’re past your prime. 

Foster: Isn’t that good? When a horse has done its best and is finished doing its job it’s put out to pasture. And prime is a word used to describe the best possible quality or excellence!

Ceuster: [Laughing].

Jacobsen: The girls at the barn would know. That would be something I would say. 

Foster: The farm Tiffany operates out of in Belgium is now the retirement farm. Those barns are in a pasture. 

Ceuster: Antwerp?

Foster: Just outside of Antwerp.

Ceuster: Vrasene.

Foster: Yes! That’s it! 

Ceuster: Yes, I found it on the website.

Foster: Thank you for doing that. That barn is still there. It is now also a breeding farm. Artisan Farms still owns it. The owner of Artisan Farms keeps his favorite horses there and Tiffany’s Olympic horses are retired there.  They spend their time in the pasture. They were prime.

Jacobsen: These horses must be incredible.

Foster:  Yes! So, we called it the Legacy Club instead. It’s kind of boring, but it does offer membership to someone who has contributed to the industry, is over the age of 70, is not actively working anymore, and has retired basically from whatever their contribution was, but their heart is still there. What they get is free access to the VIP area and the TimberFrame; they can go anywhere in Thunderbird and enjoy being a special person there. There are about five of them that come to the shows these days and have been welcomed into the Club.. Dave passed away as did Alfie Fletcher.  To me, that’s a part of honouring the infrastructure there.

Jacobsen: You have to do this. 

Foster: You cannot put on a show without having those people. 

Jacobsen: The best form of memory right now is institutional memory. Word of mouth degrades fast. Print, few people read. So, having a place for these people, they can tell their stories.

Foster: It is to show that we respect and honour them and have gratitude for them, for they have made the industry what it is now. 

Jacobsen: As a teenager, I was kicked out of the house for several months. I was a troublesome kid. I got back! I got back. 

Foster: I can tell you. I am surprised you didn’t end up at my house because I took in a lot of kids whose parents kicked them out. After all, they weren’t happy with them. 

Jacobsen: One of your kids, you told me, threatened to run away.

Foster: Tiffany only tried twice, but there were other kids. One was hooked on speed. The other was promiscuous. Her stepfather said, “Get the hell out.” She was 16! Tiffany said, “She has nowhere to go. Can she come and stay with us?” Long story short, it was eight years that I lived just outside of Walnut Grove by the Redwoods Golf Course; the house was brand new in 1999 when my girls and I moved in. When I sold the place and went back to North Vancouver, I thought, “This place has had a lot of people (besides my two daughters and me) live in it.” I decided I would figure out how many, using the time frame of anyone who had lived with us for more than three months: 13 people…not all at once, but over the eight years.

 I had a homeless guy staying in the basement once. But the girls that worked for Brent and Laura and lived in my house, they felt uncomfortable. Brent was the one who found him. I don’t know where he found this guy. He was trying to help him out, and asked me if he could stay in the basement. I was okay with him. The girls weren’t. I had to ask him to leave.  Jesse, Sarah, and Sid were living there when I sold . Jesse and Sarah had been there for three years. They were disappointed when I said I was selling and moving back to North Vancouver. Jesse is the one who is now married to Chris Pack, who also lived in my house for about 2 years. 

Jacobsen: It is a very tightknit community, like Fort Langley. Once they are there, they’re there. 

Foster: I’m surprised you didn’t come to live at my house! [Laughing] How old are you?

Jacobsen: 34. 

Foster: Yes, so you could have been one of those kids. 

Foster: So, questions?

Jacobsen: Last question.

Foster: Did you get what you needed? 

Jacobsen: Oh yeah. You mentioned about a half hour ago. It is more challenging to be a parent of adult children now than of children. 

Foster: I was 50 when my husband and I split up. I was married at 25, ten of which I had no children, and 15 with the kids. I was working in a high profile job and involved in several activities. I am not a solitary person. You probably gather that.

Jacobsen: Yes!

Foster: I had my husband. Like I said, I was a good mother to him – maybe not a good wife. As a mother, I was occupied. I had a lot of things happen at the same time. I grew up in my career because I was 19 when I started working, almost 20, in the airlines. I always had a goal or something to work for, etc. Then, when my husband and I split, Air Canada gobbled up the airline I grew up in. I left my community where I had my society with the church and the performing and all of that kind of stuff. I left that and all of my friends. I came out here for my kids. Then, I was able to take on this new role for Dianne.

I also took on launching two new diploma programs and teaching for BCIT Aerospace Campus. I was busy. I was needed. Then, I wasn’t thinking of myself in terms of what I needed. Somebody to support me or to be there for me. I was busy being there for them. My daughters went their separate ways. Then, I had another tragic incident that happened. I was able to support the affected family through that. I was needed. So, I was okay doing that. My daughters left me. I had the other girls in the house. I had people with me. Then, I moved back to North Vancouver, and Rebecca was going to UBC so she lived with me for the semester. Then she said, “I am 22-years-old. A 22-year-old should not live with her mom.” So, she moved out. But, I still had my students at BCIT until I retired in 2017.

Suddenly, I am by myself. My daughters had moved on. There is some other stuff, a dynamic, which was hard for me when I went to Florida. That’s when I was lonely. I was done at BCIT. My daughters were doing their own thing. I tried to explain to them how I was feeling. They didn’t want to hear it. Eventually, I called a meeting with them. It was a meeting with expected desired outcomes because I felt I needed to express how I felt. I felt I was being left out of their lives. Do you know what Tiffany said to me? She said, “You are the reason why. You raised us to be independent, freethinking, good thinking, capable, confident women who can now solve their own problems.” She didn’t say it in this way, but I got the message: We don’t need you anymore.

Jacobsen: You gave us the principles.

Foster: I was used to being the one who gave everything. Then they didn’t want anything. That was hard for me. Then, Debbie, you didn’t meet her. She is cleaning the bedroom over at the house right now. She and her sister have been a part of my family. My husband and I would borrow these kids before we had ours whenever we wanted a ‘kid-fix’.. Their mother…we had been friends since we were 11 years old. Sorry, I like to make long stories longer. Anyway, their mother died at age 35, a week after Debbie turned 13. Her sister, Becky was 11. It was three weeks before Tiffany was born.  Those girls helped me with my new baby because it was summertime. Becky has always been very close to me. She is now grown up and she is my sounding board, but she lives in Ottawa..

I was feeling so lonely and hurt because my daughters weren’t integrating me into their adult lives. They were moving on, etc. That kind of stuff. I kind of vented how I felt with Becky. She said – and there is more to it, “Okay, all right, I want you to answer this question. If I asked Tiffany and Rebecca who they would choose for a mother, would they choose your sister? someone else? or you?” I didn’t hesitate.. I knew they would choose me. I was just lonely. I had no partner, you see. If I had a partner or somebody I could talk to and feel like he cared for me, my state-of-mind would be different. I didn’t have that with Glenn because I cared for him. I do not mean to make it sound like it was one way. He was devoted to me as long as I was devoted to him. You know what I am saying? But when I had children, I focused more on the kids than on him. He was used to 10 years of just him.

Jacobsen: It was probably a blow for him.

Foster: He couldn’t handle the responsibility of parenthood. So, he had an affair with a woman for two years. The girls were the ones who found out. Anyway, that is another story. I felt like I wasn’t needed in their lives anymore. So, that was hard for me. I think if I had a partner and if I had somebody, it wouldn’t… you know. I think there were some other causes, but they were resolved. I had my students. I retired in 2017. What do I have? I have Thunderbird and I drive around and wave at everybody; then everybody waves at me. That makes me feel good. [Laughing]. 

Jacobsen: [Laughing]

Ceuster: So, you’re part of Pasture Prime. 

Jacobsen: Yeah, ahhh!

Foster: I should be put out to pasture now. [Laughing] So, that’s what I mean. Does that make sense to you? It was a big part. My kids were devoted to me, and then they were gone. Like Tiffany said, “You were the one who helped us be who we are today.” 

Ceuster: Sometimes, my mother feels that way. She is in Europe. 

Foster: So, you understand.

Ceuster: My mother was part of the European Parliament and started an NGO. 

Jacobsen: She was! God, your whole family. 

Ceuster: She started an NGO to combat human trafficking. My youth was with the children victims of human trafficking in the house the whole time. 

Foster: Is that why you chose the path you’ve chosen for your life?

Ceuster: I first ran away, not physically. I ran from Antwerp and went to Brussels for school.

Jacobsen: Another runaway. 

Ceuster: Antwerp was too scary and dangerous. My mother was being protected by security. All the while, she was fighting mobsters and human trafficking. 

Foster: Mobsters, woah. 

Ceuster: Albanian. 

Foster: Where is your mother now?

Ceuster: In Belgium. 

Jacobsen: So, Albanian mobsters were after your mother.

Ceuster: She is still there. She can come to Vancouver to teach at the university. We have students from Vancouver coming to Belgium for our NGO. 

Jacobsen: Did she ever go to Albania?

Ceuster: Many times, all over. So, now, she is taking care of my father. 

Foster: How old is your mother?

Ceuster: 71

Foster: Oh, she is younger than I am. 

Ceuster: I can understand if you’re always with or helping people. 

Jacobsen: Any more questions? Any final feelings or thoughts based on the conversation today?

Foster: I think I would ask you that question.

Jacobsen: [Pause] I asked first.

Foster: [Laughing] I talk a lot. I tell a lot of stories. I was raised to trust people. Unless they prove untrustworthy, I would trust that the information or the stories I have given you will be treated with integrity. Does that make any sense?

Jacobsen: Accurately represented in the text. They would be veracious. They would have veracity. They would have truth value in presenting tone, context, and word choice. My thoughts: Your personality resembles the one you noted about Berne. “I am okay. You’re okay.” Hence, the concluding statement about raised to be trusting. To me, that seems more like temperament than how you were raised because I think many of our temperaments and proclivities are inborn. It seems. We seem to be an incomplete package. But a snowflake will form if it is frozen water or freezing water. How that snowflake will form? We don’t know.

Similarly, I think our character, temperament, and talents are largely heritable. The form in which it takes will also be dependent on culture. We find this in linguistics, as Noam Chomsky told us or taught us. There is something like generative grammar, where we see these differences in languages, representations of languages, symbols, and symbolic structures. Yet, those differences in symbolic structures have a standard grammar and structure. So, you can draw all of those surface differences rather than differences to an underlying core structure. It is similar to our character. 

What I notice with you, I see, “I am okay. You’re okay.” We all have encountered people who are, “I am not, you’re okay. You’re not okay.” We typically say those people are depressed [Laughing]. Other things that come to mind. 

You use practical examples to convey principles. Those principles are taught as per your self-identified role as a mother. Both of your children are very successful in their chosen passions. One recognized nationally for her food prep is in the restauranteur world. The other is recognized internationally in terms of current Longines rankings as the best Canadian rider, just behind Laura Kraut as the #2 woman rider in the world. It’s very tight, like 25, 29. Last year, in July, she was number one. Erynn Ballard, the first half of the year, was number one. The reason for Canada creating such great women riders is from Mac Cone; in my interview with him, he put it down to a focus on equitation and hunters. That’s probably a reasonable thing to think. Your parenting is devoting your entire life to your kids. So then, it has been a thought to me. Less as a journalistic point, if you look at the top riders, typically, they will be European, Western European men. 

Foster: Yes.

Jacobsen: I think if there was an effort to have more gender balance for show jumping in that way, maybe that area of the world – The western European region – could consider Mac Cone’s statement to me. If the focus is on equitation and hunters to have so many great women in the industry in Canada, maybe, if they had more focus on equitation and hunters in Europe, you could get a little more talent development and interest from girls for a little bit of a better balance.

Foster: It is quite puzzling when you look at the younger kids who come to the show, mostly female. I don’t know if that is what it is like in Europe. But it is primarily females who are coming.

Jacobsen: Everywhere has said this. 

Foster: Yet, when you get to the professional level, Tiffany was the leading lady rider in the world but was number 33 in the standings. 

Ceuster: I was thinking. Does Tiffany have a partner or have children?

Foster: No.

Jacobsen: No, she has mentioned this in interviews: She doesn’t have a partner, a husband, or children. She is doing this solo. She has her team.

Ceuster: It is not about solo. Still, in this society, women get their careers sidetracked. I do not know anything about show jumping or horses, and I do not know what age you are in your prime to be a rider. 

Foster: That’s an interesting question, Hans. This is what I say to my non-horsey people: There is no gender differentiation at all. And…there is no age limit.

Jacobsen: That’s right. 

Foster: Ian Millar was 69-years-old, I think at the London Olympics. The last time he competed. he was 72. 

Ceuster: It is about the age between 24 and 40 when…

Foster: … when they have childbearing and stuff. You have to time your childbearing.

Jacobsen: There are extremes, though. There is a Brazilian rider. She has been on the Olympic team for Brazil 2 or 3 times. She was first for the Olympics for dressage at age 16 or 17. That’s insane. Yet, you can have outliers like those who set that time range in a different mixup. What I find with a lot of horse people is that there are too many variables with a live animal. So, a lot of stuff is a rule of thumb. You can say 24 to 40. 

Ceuster: It is about giving people chances. What you see now is the mothers riding. The fathers…

Foster: …looking after the kids. 

Ceuster: Maybe, there will be more.

Foster: There will be a shift. You’re right. I just thought of something. For Canada, for the team, the successful team, all women. 

Jacobsen: Erynn Ballard, Beth Underhill, Tiffany Foster, and Amy Millar.

Ceuster: His daughter.

Jacobsen: They went to Herning, Denmark. 

Ceuster: Maybe, it is getting better.

Foster: She (Tiffany) was the only one who qualified for the final. They had some issues there. 

Jacobsen: We can leave those for articles. People can get mad at me. 

Foster: It is not really my position to discuss it. The point is that there were four women on the team. 

Ceuster: Women fade out of careers because they become mothers.

Foster: I was surprised this year. There were so many babies at Thunderbird for the season!

Jacobsen: Yes. You should see the barn. So many kids! So many.

Foster: These were babies. All these women had their babies in the last year or so.

Jacobsen: Miriam!

Foster: The dads are there packing their little kids around in their pouches.

Ceuster: In Europe and Belgium, it is pretty normal to have kids later and pursue your career.

Jacobsen: In that department, I would argue that America is 25 years behind us and Europe is 25 years ahead of us. 

Foster: Yes, it is interesting. Just based on gender more than anything else, women tend to be more resilient than men simply because they have to be. You guys don’t have to go through any pain to have those children [Laughing].

Jacobsen: Correct.

Ceuster: We don’t need the muscle as much to develop the countries. Public schools are needed right now.

Jacobsen: In the not-too-distant future, it’s just a matter of reverse engineering in a way, or just improving that engineering, before you get semi-autonomous robots, which can do basic tasks for us. They will be expensive at first. They get cheap like every cellphone. Who knows? Some of these artificial intelligence are well-developed in the military. Thank you very much for the time and hospitality and for being so wonderful. 

Foster: I tend to tell a long story. I hope I gave you what you wanted and what you’re looking for. I can talk a lot about infrastructure. 

Jacobsen: We talked about those before. It’s not the physical infrastructure. It is the understanding: Pick one of these choices, and they have various consequences. You live in a free country – go. They learn this at a young age. So when they make those choices, you are teaching them the non-tangible infrastructure of life. Life is just about choices. There is no single answer. That’s life. You’ll find out the hard way or as you grow. 

Foster: Can I give you one theory which I have?

Jacobsen: Go!

Foster: It is about one’s life. This is my theory: From 0 to 20, you, as a living, breathing human, don’t have much control over your life. Your life is influenced and managed by your parents, caregivers, teachers, and maybe your first employer in the first 0 to 20 years of your life. You are not managing your life. Somebody else is managing. You are a vessel. They are contributing to your growth. Your caregivers are depositing their values and ethics based on what they have learned themselves, so they are influencing you. Like with my daughters, I am contributing to providing that influence. I, as a parent or as a caregiver or as a teacher, from 0 to 20. 

After 20, you get to take whatever you’ve got from those who were managing your life at that time or caring for you during that time, and you get to try it on and see. What is it that fits you? What doesn’t? Go and experience your life, seeing other families, cultures, religions, environments, whatever; you check it all out and see what fits with you based upon what was given to you first, learn things, and try them on yourself. I have this theory. I have said this to quite a few young people. We ask our kids to decide about the future and their lives too soon. How can you, at 17, say, “Yes, I am going to go to university and study this, that, and the other thing”? Unless you have a specific passion like Tiffany. You always wanted to be a doctor. You want to be a truck driver, whatever. Most of us don’t know that yet. I certainly didn’t know that at 18 or 19. 

So, you’ve got from 20 to 30 to figure it out. What you’ve been given, what you can use, how you can gain more. It is your responsibility to go out, learn and make mistakes, have triumphs, whatever it takes. Then, at 30, if, after you’ve tried yourself on for ten years and you still didn’t find what fits for you, you have to decide, choose a path, and take that path. Maybe it is the right path, or it could be the wrong path. By 50, if you haven’t found the path that leads you to your self-actualization needs, as Maslow talked about, you still have a chance at 50. 

Now that you’ve got 50 years of experience, 30 of which you’ve had within your control, you can still go and try something new and see, especially if you feel you haven’t gotten what you’ve wanted in your life. Until you’re 70, then you must either reap your rewards or accept your punishment [Laughing] for your bad decisions because it is too late to do anything about it. You’re now on the downward slope and just looking at your life, either reveling in it because you’ve gotten so much out of your life or “shit.” My ex-husband is that way. He is a man riddled with regret. He dwells on the past. Be grateful for what you’ve got; look for the good things in your life.

Ceuster: The last phase after 70 is the latter, right? We talk about it in our meetings. 

Jacobsen: The NATO meetings?

Ceuster: Yes. At certain points, people start to reflect on their lives, regret what they’ve done, and say, “I’m sorry.”

Jacobsen: If they have a conscience… There is a small portion of the population who have none.

Foster: Right, that is when you can seek restitution. If you realize, “Oops,” [Laughing], “What have I done? What have I done to others?” Something else: Tiffany and Rebecca…when we found out that a very close family friend was suddenly diagnosed with terminal cancer. She only had about a month, if she was lucky, to live. These girls, they were in their teens then, were stunned and wondered how she was dealing with the fact that her life would end sooner than ever expected.. “Auntie has been told she only has that amount of time to live.” I said, “What we are guaranteed in our lifetime is that we will die. How or when do we die? Most of us don’t know yet. We have a certain amount of time on this earth. You have to live your life as if every day will be your last, and do what you can to make sure you have no regrets. That is all you can control.”

Jacobsen: That’s true. That’s true. 

Foster: So that you have no regrets. You have to live your life. My kids always say to me, “YOLO.” [Laughing] You only live once. 

Ceuster: No, you only die once.” 

Jacobsen: [Laughing] I have heard that retort once.

Foster: You do. You have to live your life. If you leave today, will you regret not doing what you should have done? Will you regret something that you did do? You have to think that there has to be a purpose on this Earth to do some good. Unfortunately, there is a certain length of time for you. We all have an expiration date. What you are focusing on is that you’ve got to build up that purpose instead of the corruption and evil in this world as you talk about humanness. 

Ceuster: I do not know the term that you use for it. I always call myself a positive naif. I am positive, nice to people, and naive because I don’t know the reaction. Someone says, “Bad person.” I can find that out for myself. Most of the time, I don’t get hurt. 

Foster: You’re right. Pre-judgment is called prejudice, and attracts  negative behaviour. Right after I graduated from high school, I went one year to university. I shouldn’t have gone then because I was not ready for it. I came from a small school and went to this big university, and I didn’t know anybody except for about 12 other students who were in my high school graduating class. I didn’t do well in university, so I didn’t go back after the first year.The following year, my sister and I spent a summer traveling through Europe in a Westphalia Volkswagen camper that our parents gave to us as a Christmas gift. We were 17 and 19 at the time. We celebrated her 18th birthday in Belgium. When we returned, I started working for the airline and turned 20.. We traveled for six weeks, driving our Westphalia camper, which we picked up at a factory in Germany. I had never travelled that long without my family. My dad, he trusted me. He made assumptions about me, which I was able to fulfill. When my dad gave us the gift, he said, “You’ve got to work to earn spending money for your trip. So, I got you a job as a front desk clerk in a new hotel in Yellowknife. I went to work in Yellowknife, saved all the money I earned and used it for travelling expenses for my sister and me.

Ceuster: [Laughing].

Foster: My dad gave me a single envelope which contained the bill of sale for the van, the insurance, the flight tickets, a woman’s phone number and that was it. . He said, “The van  is at a Volkswagen factory somewhere near Hanover.” 

You are going to fly from Edmonton to Amsterdam. My insurance agent’s sister lives in Amsterdam. He told her that you’re coming. Get ahold of her; she will help you a little.”  That is all he told me.  We were driving to pick up my sister from her last exam from high school. Then we drove straight to the airport so we could catch our plane. I said, “Dad, what do I do when I get there?” [Laughing]

Ceuster: [Laughing].

Foster: “I have to contact this lady. Then what?” He said, “It is your holiday, kid.Do whatever you want, but just make sure you take care of your sister.” That is all he told me. 

Ceuster: Now, people can get five years for that. [Laughing] 

Foster: We flew to Amsterdam. We had to figure out how to get from the airport to the city and meet up with this lady. I will tell the whole story but  it is getting too late and we must go to bed. I phoned her. She said, “It is good you are here.”

Jacobsen: [Laughing]. 

Foster: “It is 6 a.m., and I must go to work. I won’t be done until 7 o’clock tonight.” We travelled 12 hours. Now, we have to wait another 12 hours. We are in this strange city. [Laughing] What do we do? We figured it out. What you were talking about when you said naive, we trusted everybody. The Dutch lady did help us. A kid from Canada whose sister was a flight attendant on our flight was at the airport. He was travelling and ran out of money. His sister brought money. He befriended us and gave us some tips.

‘Go to VVV or the tourist information centre at every central station,’ we learned that and stuff. The German people were nice to us. We brought six pieces of luggage with us. We didn’t know. [Laughing] We were carrying all this luggage because we had to carry our sleeping bags, camping gear and things like that. The German people looked at us getting on these trains with all our bags as if we were nuts.

We wandered all over Europe naive, like you wouldn’t believe. We picked up hitchhikers, drove them, left people with our Volkswagen van, the key and passports and went off with these Italian guys we just met on the beach; no harm came. We had a good time. Something could’ve happened. We could’ve lost everything. Just trusting and believing, we had no idea what we were doing. We met many people who guided and helped us during the six weeks of travelling. I looked after my sister. So, when you said naive, it reminded me of that trip because we were quite naive and extremely trusting because we assumed that everyone had good intentions, like us!. 

An interesting thing is that a classmate of mine from school went to Europe  in September that same year. He bought a motorcycle in England to use for transportation. Two weeks after he was there, he was mugged. His motorcycle was stolen. All his money was stolen. He had to come home. Our experience was so different. Crazy, huh? Anyway, you guys have to get up early. Are you staying with Scott?

Ceuster: No, I am going back to Vancouver. 

Jacobsen: I have two interviews. We will see if she is up. She is constantly travelling and giving talks. She is based in Kyiv. She went from New York to Rome and then went every few days to a new country with a very high-demand schedule. The other one is that he is in the war zone, but his money might run out. I will send some to them and other charities. 

Foster: When are you going (to Ukraine)?

Jacobsen: [Laughing] I have mouth surgery on November 22nd in the morning. Then I will go straight to the airport. 

License

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

Copyright

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

Consideration in the Short: Humanism and Freethought

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/08

What makes a humanist? Is it a commitment to freedom above all other values? That sounds like a libertarian. It gets close with a focus on individual responsibility to carve one’s life. Is it a commitment to the freedom of speech as a free speech warrior? That sounds like a one-dimensional free-speech advocate. It gets closer because the core idea of freedom: the ability to think it, then speak it.

Central to humanism is the concept of freedom, a multifaceted principle underscoring the capacity of individuals to forge life as they see fit balanced with the same rights for others. In the humanist view, freedom encompasses the liberty to think, question, and express oneself openly, fostering an environment where critical thinking and rational debate flourish.

The use of cancellation as in cancel culture is less an act and more public penalty culture. I do not mean a justifiable cancellation in any particular instance or a culture, or cancellation in completion for that matter. I aim more towards understanding. The left and the right undergo this. Amber Bracken is a leftwing journalist who has been cancelled. Lindsay Shepherd is a rightwing journalist who has been cancelled.

I have been cancelled from several publications, boards, and professional relationships from conservative, religious, and patriarchal institutions, groups, and individuals. My orientation tends towards the self-governance, self-management of the Native Americans seen before colonization with the implementation of more advanced communications technologies seen now. Something related to democratic socialism or libertarian socialism, libertarian-syndicalism, anarcho-syndicalism, but distinct.

Is it leftwing, centrist, or rightwing? All wings of the same bird to me.

Americans have admirably protected free speech to a high degree. Satire is a protected right in the United States. ‘My’ problems arose in secular writing in 2016/17 for Conatus News. Based on experience rather a stereotype, a statistical generalization, the ‘thinner skins’ of individuals come, more often, from these demographics: over 40 years old, European heritage, North American culture, conservative, and often religious tending towards the Christian (Protestant sect). Let’s take a recent case study example: a satire about my hometown, Fort Langley.

A bunch of dads’ representatives, for 27 of them from my hometown, read a satirical article about them, by me, as literal. “That’s your problem, right there.” People have the right feel what they feel, to say what they want as an expression of that.

Do they have the right to shut someone down? It depends. These men from a conservative town did try to cancel me. Their misreading, somehow, became my fault. That’s odd.

So, they went to several listed professional associations to defame me — without CCing me. If any defamation in a satirical context, it seems less serious, certainly, than actual defamation to employers in a non-comedic situations. You see the issue. It was a circumlocution for reputational damage. Others done this before.

There can be public forms of this. However, typically, it gets laughed off. One can see this in the case of Andrew Copson and company being called demonic and debauched on live television in Britain. Such naughty lads!

The idioitc thing, though, the sending of the correspondence in the first place. These come to me as the bullet from these pee-shooters. It’s pretty extraordinary and cowardly. Again, men of the above types of demographics in part. This is neither the first time nor the second time.

Ever since the writing became international, some have destroyed several professional relationships over articles written about them. I’ve succeeded in spite of them. But it’s real.

Older men from the 70s down to early middle age harassing and defaming a person in his 20s, now 30s. Unsure if they will continue, after forcing them to communicate with me directly. Yet, that’s not how this works. They direct private correspondence of no particular note to those professional associations again. This is intimidation to cancel after direct defamation did not work. It is not clever. But it is once in a blue moon effective, so used.

After some correspondence and as a courtesy, I chose to take down the article respect thee 27 dads’ feelings, in the end. While, ironic, it was only 1 article out of hundreds in one outlet alone. A woman dissenter in the town to these dads, in the satire and in the actual news articles, has been harassed one woman. She is a lawyer. Same with her law firm. This is small-town petty politics. Men trying to be petty potentates.

I am not a victim here. I do not take myself as a victim ever. I see this as victimization of me, but I do not see a need to carry this as a marker of identity. Does that make sense?

How is humanism and freedom relevant here?

Humanism advocates for the freedom from dogma, superstition, and unfounded authority, promoting a worldview based on reason, science, and evidence. Our freedom involves the recognition of our shared human condition.

It is about the pursuit of knowledge, understanding, and empathy. We form our actions and make moral choices. These are the basis for personal fulfillment and happiness. A subtle, profound balance struck between individual freedom and social responsibility.

As I can assure you, we face intolerance, inequality, and injustice. Our lives are difficult because the world is harsh. We can construct a world in which individuals can live authentically. When facing persecution from elders, from illegitimate authority, from patriarchal institutional challenges, from self-doubt, we can rest on freedom in humanist values. That realization of freedom, which we simply call humanist as we experience it.

Which is to say, I’m free; if not already, you can be too.

License

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

Copyright

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

World Wars, Human Rights & Humanitarian Law w/ Roman Nekoliak

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/07

Dr. Roman Nekoliak’s biography states: “Roman Nekoliak (1992) ambitious young professional with a demonstrated history of working in the civic&social organization in Ukraine and Belgium.  A Law graduate from Yaroslav Mudryi National Law University (BA, MA Kharkiv). Afterward, he continued to study law at V. M. Koretsky Institute of State and Law in Kyiv, where he achieved his Ph.D. in 2018. Furthermore, he graduated from LLM program in International and European Law, Gent University mainly focused on IHL, EU institutional law and human rights. European Solidarity Corps volunteer in Ieper, “In Flanders Fields Museum” Research Center at West Flanders (2017) . Former Council of Europe DGI trainee in Strasbourg (2020). Roman became professionally involved as a human rights defender at the Center for Civil Liberties (CCL) in 2021, where he has since been responsible for international relations, advocacy and communications. He speaks Dutch, English, Russian and Ukrainian. Interested in modern politics, history, cultural diplomacy, World War I, philosophy and the history of European unification. My hobby is the history of the First World War, literature, theatre, philosophy, jogging and badminton. Here we talk about lessons from World War I and World War 2, International Humanitarian Law, the Rome Statute, and profit and war.

Scott Douglas Jacobsen: In studying the events of World War 1 and World War 2 in-depth, what are the major takeaways about the gradual development and then rapid onset of atrocities and excuses for mass demographic crimes?

Dr. Roman Nekoliak:When analyzing the development of the Western Front, Great War historians applied the idea of ‘the learning curve‘. This concept first appears in British academic circles and shows the BEF’s capacity for learning amplifying its 1918 victory and explaining the 1914-1917 devastating losses.

Brits were among the first to apply field gray uniforms, machine guns, barbed wire, casualty clearing stations, and tanks. While Germans were forced to counter, adapt and develop their own tactics with limited resources. The German military was the first to use far-range heavy artillery to annihilate Belgium and France’s fortifications and to terrorize Paris, and to use poison gasses. They became experts in submarine warfare and invented tactics that will be called the Blitzkriegstrategy during WW2 (Operation  Faustschlag, 1918, occupation of Ukraine). Oskar von Hutier maneuvers, “Hutier Tactics” entails bypassing major enemy strongpoints while using smoke and gas shells.

One notable German artillery general on the Eastern Front during the Great War (World War I) who contributed significantly to the development of new tactics was Georg Bruchmüller. His innovative approaches to coordination, communication, and the use of artillery barrages to support infantry advances which was tested on my countrymen at the Eastern Front.

Bruchmüller developed tactics such as the “Feuerwalze” (fire wave) which involved a creeping barrage that moved ahead of advancing infantry to suppress enemy positions and allow for a more effective assault. His methods were instrumental in breaking through entrenched enemy positions and were later adopted by other armies during the war. As well as poison gasses, at the end of the war they were used by the French, British and US armies, powers that have technical capacity to produce them.

Both sides used aircraft, machine guns, tanks and armored vehicles, but the Allies had material and personnel advantage. In the present war, the use of AI, air and water drones and Starlink are the ‘learning curve’ examples. 

The logic of warfare is simple: the belligerent parties will use any means possible to cause as many casualties as they can.

The lessons learned from both world wars have driven Europe towards closer integration and cooperation. However, a new conflict simmers in Europe—a conflict that tears Ukraine between two opposing directions: authoritarianism and democracy, with the looming specter of further Russian aggression in the region, potentially thwarting or undermining democratization efforts in neighboring countries.

Jacobsen: Is contemporary International Humanitarian Law struggling to deal with the modernization of the battlefield and violation of human rights into the digital sphere with digital warfare and media through dis- and mis-information campaigns?

Nekoliak: Prussian general Carl von Clausewitz, a dynamic thinker of the 19th century, grappled throughout his life with understanding and coming to terms with the profound changes in warfare witnessed during the Napoleonic Wars. He likened war to a chameleon, morphing into various shapes and forms with a proclivity for escalation. Margaret MacMillan, in her Foreign Affairs article, highlights how the 1899 Hague Convention prohibited the use of poison gas, yet Germany defied this ban and deployed it in 1915, leading the Allies to follow suit by the war’s end. In 1939, the United Kingdom refrained from bombing German military targets, citing fears of retaliation and ethical concerns. However, a year later, the UK adopted a policy of unrestricted air warfare, even at the cost of civilian lives. Consequently, during the later stages of the conflict, the Royal Air Force targeted German cities, prioritizing civilian morale as a strategic objective.

Nowadays, the following controversial question arises: Can IHL in its current state, address the instruments of modern warfare and the instruments of hybrid war alleged to Russian Federation.

Of particular concern is the deployment of cluster munitions. This trend toward escalation is evident, raising the specter of Russia resorting to the use of “tactical” nuclear weapons as the next conceivable step.

The Ukrainian frontline stretches approximately 1,500 kilometers in length. In certain segments, it features heavily fortified three-line defense systems comprising concrete bunkers and outposts, while in other areas, the role of the Dnipro River mirrors that of the IJzer in Flanders, which was flooded deliberately to stop the German advance. The conflict in Ukraine from 2014 to 2022 is described as asymmetric or hybrid, blurring the lines between wartime and peacetime, as well as between combatants and civilians. This hybrid warfare exhibits diminished adherence to international legal norms, as it diverges from contemporary laws of war. The methods of warfare have evolved rapidly, outpacing legal frameworks. Legal scholars highlight concerns such as legal ambiguities surrounding cyber and drone attacks, as well as shifts in the nature of actors engaged in extraterritorial conflicts.

Jacobsen: Is the Rome Statute limited in its efficacy with Russia and Ukraine? For example, Ukraine is not party to the Rome Statute. The Russian Federation is not party to the Rome Statute.

Nekoliak: British international lawyer Lauterpacht coined the concept of crimes against humanity, advocating for the protection of human rights from violence. Lemkin, on the other hand, coined the term “genocide” to protect groups of people from mass extermination. Sands tells their personal stories that influenced the formation of these abstract legal principles.

These two concepts were first used at the Nuremberg trials of Nazi political and military leaders. This was a turning point in the history of international criminal law. However, more than half a century passed after this trial before the International Criminal Court (ICC) was established in 2002 on the basis of the Rome Statute.

In pursuit of justice and accountability for crimes committed by Russia, Ukraine should ratify the Rome Statute. Ratification of the Rome Statute will allow Ukraine to become a full member of the Assembly of States Parties to the ICC and to have all the procedural and organizational rights of the States Parties to the International Criminal Court.  Only as a full-fledged member of the ICC will Ukraine be able to influence future processes and decisions on possible changes to the Statute.

The issue around ratification is the issue for the state to abide by international law. Ukraine advocates for parties in a conflict to comply and respect IHL rules. The CCL’s work to educate the public on IHL rules is based on the idea that a sound acquaintance with the law is essential for effective application and, consequently, for the protection of the victims of armed conflicts. CCL works toward compliance with the Geneva Conventions and their Additional Protocols by strengthening the international criminal justice system

At the moment, Ukraine has only cooperation obligations. In turn, the Court will benefit by gaining valuable experience from Ukrainian lawyers and lawyers currently working on justice issues in eastern Ukraine. In addition, it will be a significant step towards strengthening Ukraine’s international reputation. Also, ratification of the statute is one of the requirements of the EU-Ukraine Association Agreement (Article 8 of the Agreement).

The adoption of the Rome Statute is not a panacea that will solve all the pressing legal problems in the context of the Russian invasion, but it is a step in the right direction, as international cooperation against impunity for the most serious crimes is our ultimate goal. The ICC is intended to complement, not replace, the national judicial system. The work of the ICC in Ukraine and the implementation of the principle of universal jurisdiction over the most serious crimes, namely genocide, crimes against humanity, war crimes, and crimes of aggression, will strengthen Ukraine’s role as a fighter against Russian aggression for justice not only for Ukrainians but also for other countries and peoples affected by international crimes.

By ratifying the statute, Ukraine will confirm that the most serious crimes of concern to the international community should not go unpunished and that their effective prosecution should be ensured both by measures at the national level and through enhanced international cooperation.

Jacobsen: What seem like the most efficacious ways to deal with the documentation of crimes and, not only demand but, deliver accountability through international law?

Nekoliak: After Russian 2014 invasion of Ukraine Ukraine’s civil society organizations have joined national resistance and defense efforts, expanding on their traditional advocacy and watchdog roles. In this regard, the Center for Civil Liberties (CCL) has had a crucial role in gathering records of war crimes after Russia’s latest invasion, building on its experience documenting war crimes and torture since the start of the War in Donbas in 2014.

The process of documenting human rights violations is a vital undertaking involving the collection, analysis, and preservation of information and evidence concerning the perpetrated abuses. This process serves a pivotal role in bringing attention to violations, holding accountable those responsible, and seeking justice for the victims.

Adherence to established standards and guidelines is fundamental in human rights documentation to ensure uniformity and credibility. For instance, the Istanbul Protocol offers guidance for documenting instances of torture, while the Minnesota Protocol provides direction for investigating unlawful killings. These frameworks standardize the documentation process and offer specific directives for documenting various human rights violations. Civil society organizations engaged in documentation efforts can benefit from familiarizing themselves with and implementing national and international standards such as the ICC Guidelines and the Berkeley Protocol. These resources furnish comprehensive guidance on human rights documentation, guaranteeing adherence to legal and ethical standards. The awareness and application of such guidelines can bolster the quality, credibility, and effectiveness of documentation endeavors in the pursuit of justice and accountability.

The documentation of war crimes and other breaches of international law necessitates strict adherence to guidelines. In 2022, the European Union Agency for Criminal Justice Cooperation (Eurojust) and the Office of the Prosecutor of the International Criminal Court (ICC) issued practical guidelines for Civil Society Organizations (CSOs) in response to requests for clearer direction on effective documentation methodologies. These guidelines prioritize the protection of individuals, particularly vulnerable individuals, and underscore the importance of preventing multiple interviews with the same person. This approach aims to safeguard the well-being of individuals providing testimony and to uphold their willingness to participate in the accountability process. Consequently, the ICC’s guidelines focus on approaches to vulnerable individuals, the handling of testimonies, photographs, videos, documents, digital information, physical items, as well as the storage, safeguarding, and analysis of collected information.

Our documentation work as well as the efforts of other NGOs and journalists have helped to highlight issues that need to be addressed immediately to prevent further mass human rights violations and spark response from international community. Such as the forced relocation of hundreds of thousands of Ukrainian citizens including children to the territory of the Russian Federation.

Jacobsen: With the new dimensions in modern warfare, what updates may be necessary for International Humanitarian Law in adapting to modern conflicts?

Nekoliak: Thus, one of the preludes to the war of aggression has been the continued increase in Russian hacking with high-level attacks on certain infrastructure – power stations, telecommunications centers, businesses. At the same time, the Russian Federation has significantly increased the amount of disinformation disseminated – not only in the media, but also on social networks through controlled bloggers and trolls – thus preparing the ground for the invasion.

In 2022, Ukraine (officialy, confirmed cases) suffered more than 4500 cyber attacks from Russia. During these attacks, Moscow is primarily targeting civilian or government infrastructure: the energy and logistics sectors, government databases or military facilities. Targeted attacks are carried out against companies in order to take control of them and disrupt the functioning of services. Ransomware is also deployed in an attempt to encrypt computers. To carry out these attacks, the Russian government can count on groups of hackers close to the GRU, the Russian military intelligence.

Ukraine obviously wants to prevent unbacked up databases from being manipulated, or critical infrastructure from being hit and data lost. At the beginning of the conflict, for example, a government data center was damaged by Russian missiles. Ukrainian citizens could also be put at risk if some data fell into Russian hands, allowing for example the tracking of population movements. These reasons again motivate the Ukrainian government to get the data out of the country.

Cyberattacks on Ukraine since late March include phishing emails targeting the government and armed forces and various organisations, as well as the use of a LoadEdge backdoor to install surveillance software. Cyberattacks on Ukrtelecom and WordPress websites caused communication disruptions and restricted access to financial and government websites. On 30 March, the MarsStealer ransomware gained access to the credentials of Ukrainian citizens and organisations.

The main goal of hackers is cyber espionage, disruption of the availability of public information services and destruction of information systems. Experts from the State Cyber Defence Centre have recorded a significant increase in the spread of malware that enables hackers to steal data or even destroy it. Microsoft has launched a report Defending Ukraine: Early Lessons from the Cyber War, it highlights that Russia tends to start its attacks both in digital space and through massive shelling simultaneously. The clear example of it is the launch of missiles against the governmental buildings of Dnipro, while launching the massive cyberattack. The Microsoft concludes with the following statement: “we will proactively work to prevent our platforms and products from being used to amplify foreign cyber influence sites and content. … we will not wilfully profit from foreign cyber influence content or actors.” These shows that establishing the security within the digital space and enforcing the digital rights of the population could be done in the collaboration with the main private companies such as Microsoft. It is in both, states, and private business, benefit to counter the threat which circulates in the digital space.

Communication is essential  in wartime, so network infrastructure has been targeted early on by Russia. Connectivity disruptions are mainly caused by physical damage to optical cables or relay antennas. Through these attacks, the Russian Federation is trying to fragment the Ukrainian digital space, for example by switching people living in occupied areas to Russian networks (by distributing Russian SIM cards). The aim is twofold: to cut off the access of these populations to factual information about the war and to open a new channel for Russian propaganda. Two days after the beginning of the invasion, Mykhailo Fedorov, Minister of Digital Transformation made a request to Starlink terminals to fight against these attacks. This is a satellite internet connection service launched by Space X, a company of Elon Musk. Ten hours later, Elon Musk confirmed the activation of its network in Ukraine. Ukraine’s efforts in these areas via digitization makes the occupation of the territories by the Russian army significantly more difficult. In the territories from which Ukraine has temporarily withdrawn and where the occupation administration has launched Russian rubles and erected its symbolic markers – such as flags and monuments – the Ukrainian state is represented digitally and remains in contact with its citizens.

On March 29, 2022 for example, Ukrainian forces arrived in Irpin and found that the population was unable to contact their relatives after the destruction of 24 relay antennas in the city. On March 31, a terminal is brought to the site, an antenna mounted on a mobile motorized base and the whole is powered by a generator. As a result, the city is once again connected and the inhabitants rushed to their phones to inform their relatives that they were safe and sound.

This scenario has been repeated all over the country. In spite of the important damages on the infrastructures, many Ukrainians still have access to Internet thanks to Starlink which would count not less than 150 000 daily users in the country. The satellite network could be operated in Ukraine thanks to the government’s authorization to use certain ranges of waves (contrary to France which prohibited it).

Since February 24, 2022 Telegram is the main communication tool for Ukrainians. It is used to disseminate information and first-hand video and photo documentation about the war. It also serves as the main tool for coordination in emergency situations. A Ukrainian citizen with a smartphone and access to the Internet can become a digital activist. The content about the war that Ukrainians are creating en masse has made it impossible to hide the truth about what is happening and has reduced the effectiveness of Russian propaganda.

There is also an organizational innovation: the digital crowdsourcing of collective action. People come together on Internet platforms to form volunteer groups: from digital troops launching cyberattacks on Russian state websites to communities buying and distributing humanitarian aid. Most of the time, these are local initiatives with a startup logic: there’s a problem, let’s solve it. The group that comes up with the first viable solution “wins”.

The situation in Ukraine shows that the division between “civilian” and “military” use of technology is becoming obsolete. In peacetime, Starlink delivers Internet to farmers and drones deliver ordinary packages. In wartime, satellite Internet is used by artillery, while drones assist with intelligence and launch missiles at enemy positions. Gone are the days when the military-industrial complex was a closed sphere: it is now easy to transform peaceful civilian technologies into military ones and vice versa. Although any technology is value-neutral, it can be used both to unify society and implement the rights and freedoms of citizens in a democracy, but also to control and establish authoritarian dictatorships. The “cure” for technological dictatorship is the conscious implementation of the values of democratic freedoms in the digitalization project.

Before the start of the large-scale war, Ukraine was already actively digitizing, guided by the concept of “the state in a smartphone”. Thanks to the Diia application, citizens had access to a passport, driver’s license, vaccination certificate, digital signature, the ability to petition, obtain certificates and register legal status for private business activities. During the war, the chatbot êVorog was created, based on Diia. It allows citizens to securely transmit information about the enemy to the state authorities, even while in the occupied territories. Another example of what the application enables is that the need for digital identity solutions has become acute due to the conflict. IDPs may no longer have access to their paper documents, and those who have taken refuge abroad urgently need to have their Ukrainian identity recognized in their host country. They can obtain a simplified digital ID through Diia, which is recognized by local authorities and border guards in neighboring countries. Similarly, workers living in conflict zones can check their entitlements to financial aid and apply for it directly through the Diia app. The service delivery system has also evolved over time, from almost no services in the days following the invasion, to the provision of all but 28 of 2230 important services three months later, once the system had been adapted to the new risks.

The war has prompted the Ukrainian government to apply for membership in the European Union and, in turn, for access to the EU’s digital single market, which requires alignment with international regulations and standards. On February 28, 2022, the European Council received Ukraine’s application for EU membership. On June 17, the European Commission issued its opinion recommending that the Council accept the country’s application. In this opinion, specific mention is made of Ukraine’s “particularly good performance” in the field of information society and media (within the thematic group “Competitiveness and inclusive growth”).

The war has shown us that a digital state is not only a state that provides digital services to citizens. In the most difficult times, it is the digital infrastructure that plays a key role in security, solidarity and the implementation of democracy. Ukraine’s experience can help create a coherent vision of digitalization by linking it to the idea of European digital sovereignty.

Jacobsen: With the third year of the conflict upon us, what are the prospects for peace?

Nekoliak: Recent developments raise questions about whether the momentum towards establishing an international rule of law has diminished. Interstate crises in various regions suggest a renewed focus on geopolitical spheres of influence. Efforts to address global challenges through universal international law face hurdles. In this context, are we still witnessing the advancement of international relations governed by universally accepted values, or are we seeing a trend towards informalization, reformalization, or even the erosion of international legal norms? Alternatively, could the slowdown in progress towards an international rule of law rooted in shared values simply be a temporary phase? Furthermore, is the current landscape witnessing the resurgence of realpolitik, signaling the emergence of a different type of international law?

This scenario aligns with the French proverb “a la guerre comme à la guerre,” which advocates for a pragmatic stance toward warfare. It suggests making the most of available resources to accomplish necessary tasks without dwelling on the associated costs. Russia’s utilization of diverse conventional armaments without achieving their objectives implies a potential shift towards non-conventional means, such as chemical or nuclear weapons, prohibited by international law.

As the conflict in Ukraine enters its third year, two-thirds of the world’s population resides under autocratic regimes. The prospect of Russia emerging triumphant in Ukraine raises concerns about a bleak future where force dictates governance and borders are redrawn through violence, potentially setting the stage for a more devastating confrontation in Europe.

Furthermore, such an outcome would reinforce the perception of a significant decline in Western influence and the universal principles it espouses. The European Union’s success, coupled with Ukraine’s aspirations for EU and NATO membership and the United States’ support for Ukrainian democracy, poses a threat to Russian ambitions to establish dominance in the region. Snyder argues that Russian political elites are engaged in a propaganda campaign to discredit the EU as a morally decadent institution, fearing that its success may inspire dissent within Russia itself, thus jeopardizing its existence.

Putin’s aim to dismantle democracy in Ukraine and strip its citizens of their political identity and civil liberties has resulted in the loss of countless Ukrainian lives, widespread destruction of critical infrastructure, mass displacement of millions, increased incidents of torture and sexual violence, and heightened repression within Russia.

The future of Europe hinges on its Eastern borders, where a struggle between incompatible systems—democracy versus authoritarianism, individualism versus totalitarianism—unfolds. If the First World War shattered empires and the Second World War epitomized extreme nationalism, the success of the EU lies in integrating former imperial fragments into the world’s largest economy and most significant bastion of democracy. EU will fail without Ukraine.

Jacobsen: What are the relevant human rights organizations reporting on Ukraine now?

Nekoliak: Various initiatives are underway to document Russian war crimes in Ukraine, aiming for accountability, justice, adherence to the rule of law, establishment of truth, preservation of historical memory, and future transitional justice. The collection and preservation of information about these crimes can empower national and international courts and authorities to pursue prosecutions, providing a solid foundation of testimonies and evidence even before international investigators arrive on the scene.

Firstly, Ukrainian state investigative bodies such as the Security Service of Ukraine, the General Prosecutor’s Office, and the National Police are actively engaged in documenting, investigating, and prosecuting these crimes. Secondly, the international criminal justice system, including organizations like the ICC, UN, OSCE, and the Council of Europe, plays a role, albeit to a lesser extent. Thirdly, Ukrainian and international civil society organizations are actively complementing, assisting, and sometimes leading documentation efforts.

Two Ukrainian civil society communities, T4P led by jointly by the Center for Civil Liberties, UHHRU, KHRG and Coalition 5 AM led by ZMINA, are specifically focused on documenting Russian war crimes in Ukraine. Additionally, numerous international organizations are pursuing accountability for core international crimes committed in Ukraine, including Amnesty International, Bellingcat, the Global Legal Action Network (GLAN), Global Rights Compliance, the Coalition for the International Criminal Court (CICC), the European Center for Constitutional and Human Rights (ECCHR), Mnemonic – Ukrainian Archive, the Open Society Justice Initiative (OSJI), Redress, Clooney Foundation for Justic and TRIAL International.

The collective efforts of these organizations have resulted in the publication of several reports, including the OSCE Report on Violations of International Humanitarian and Human Rights Law, War Crimes, and Crimes Against Humanity; the GAN UTF White Paper covering war crimes and crimes against humanity committed by the Russian Federation; the UN Human Rights Monitoring Mission in Ukraine (HRMMU) report; reports from Human Rights Watch and Amnesty International, among others.

Jacobsen: Roman, thank you for your time again. 

Nekoliak: Thank you.

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

Humanist

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

Personal

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

Romanian

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

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

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

Ukrainian

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

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

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

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

License

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

Copyright

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

Global Humanism’s Language-Barrier: A Consideration

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/06

Something important came out of last attending the World Humanist Congress in Copenhagen, Denmark, in 2023 after attending the General Assembly of Humanists International in 2019. 

English is the proverbial lingua franca of the humanist world, generally speaking. These are contingent facts based on a Western European grounding of the modern history of humanism. We should not mistake the aspects of this history and the organic impacts on the current humanist moment. 

Many societies continue to be in transition. Some are more authoritarian and patriarchal structures. I do not know the reason much for, sometimes, strong pushback against terms like “patriarchy.” Certainly, it can be vague if undefined because the construct involves a lot of analysis in one. 

Yet, when we state patriarchal structures, we tend to understand. Political and social systems left women historically at a disadvantage, with contingent leftovers leaving them at a disadvantage in some places today. Something like that. 

Other societies continue to move towards more majoritarian; when unhealthy, they lean into the populist. When healthy, they move into an enlightened, self-interested majority. I do not know of a society entirely composed of the latter. 

Even with these shifting landscapes, more democracies or pseudo-democracies exist today as they continue on with the traditions of mini-revolutions called elections. Humanists emerge more in the health mentioned before. They come out of democratic traditions and reinforce them. In extreme cases, they can help form them. 

When I arrived in Keflavik and went to Reykjavik and intermingled with global humanist leaders in Iceland, I did not notice it. Our common language was English. Granted, it can be considered the language of the empire in some sense. Not only the American one but the one before it, the British.

If we lived in the time of Romans, humanists would speak eloquent Latin, whether native tongue or internally translated from a mother tongue into the second or Third language of Latin. These all seem like balanced and middle-road positions to me. Yet, at the same time, they’re grounded in a secular philosophical system. 

Most of the world does not adhere to these tenets or premises. Thus, it is, indeed, decidedly not common sense in a world bound to different senses of “sense.” And when I went to Copenhagen, once more, we spoke English. 

A comment arising from the interactions among the many global leader humanists at the events, workshops, and speeches was the character of the interactions. Individuals from the Global South, particularly, came at a linguistic disadvantage. 

They are capable, eloquent activists and political commentators with a zest for scientific knowledge. Yet, here we were, presenting in English, speaking in English, and writing in English, and this created boundaries or difficulties for them. 

Certainly, there’s nothing wrong with the historical contingency of English as the lingua franca or individual speakers from those backgrounds. Some movements work to shame people into conformity in leftwing politics over words at the moment. That seems misaligned with humanist values. 

What does align with humanist values? Education of individuals who may use inaccurate terminology or non-scientific concepts to describe known phenomena. We live to understand and compassionately express this to people. Satire and barbed humour are another matter.

What about the people who come to global humanist events after overcoming the other hurdles to engage? Language becomes a barrier. It occurred to me, as it was expressed to organizations and the community, that English isn’t the issue. It is pacing one’s speech and using the clarity of word selection when presenting, talking, and writing to a global humanist community. 

This goes with the historical current of English as the lingua franca while providing context for understanding. The point of most English language use is clarity of thought, deliverance of a message, and navigation of social norms. 

It is an interesting consideration. To think about English language use among many Global North countries in interaction with Global South nationals, it might be something to take into account when hosting events posting communications, and reaching out.

License

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

Copyright

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

Kirk Kirkpatrick on the American Political Moment

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/05

*The interview was conducted on February 8, 2024.*

Kirk Kirkpatrick scored at 185 (S.D. 15), near the top of the listing, on a mainstream IQ test, the Stanford-Binet. He is the CEO of international telecommunications firm MDS America Inc. Here we talk about the American political moment.

Scott Douglas Jacobsen: Okay, so we are back with Kirk Kirkpatrick after a couple or few years’ interlude. I wanted to get your take on the current American political situation. What do you think is the current context of knowing what will happen next for Americans? I think that is a nice lead-in to this.

Kirk Kirkpatrick: The problem with knowing what happens next is making these predictions. You need to have data. You need to have data that you can calculate. But the problem in the U.S. right now is that a large part of the United States is not dealing with reality, with what is real. So, it is hard to predict if you start dealing with imaginative, imaginary things because you can’t know what somebody will imagine next. I think your problem in the U.S. is probably an extension of what Rick and I discussed earlier. In that, you have a lot of people looking at a lot of information and don’t have either a means or a motivation to validate the information that they’re looking at, so they get a piece of information, and if they like it, they believe it no matter how unreal or implausible it seems. That’s a problem. Because if you are not dealing with reality, you have a big problem. I think a lot of people know this right now. But predicting where it is going to go, I haven’t the slightest idea.

Jacobsen: It does help give a bit of grounding. For the first part of that response, one thing came to mind: What concepts or fantasies are Americans most wrapped up in now, if they are even now?

Kirkpatrick: There are a number of them. It is not all Americans. For example, let me give you some good examples: if you look at the last election, you had an election where a popular vote did not elect Donald Trump. He won in an electoral college vote. He lost the popular vote. His disapproval rating or what people thought about him as a president. His negative rating never dipped below 50%. The entire time he was President. So, if you are an alien looking at American politics from 1,000 miles up, the first question you would probably ask is, “How could this guy ever expect to be re-elected?” Since he was one of the least popular presidents who mishandled the COVID-19 problem, how could he expect to be elected?

Yet, when he comes out and says, “They stole the election.” You have many people who will just suspend their disbelief and just believe it anyway. The economy right now is booming. We are doing better than most of the OECD countries. The reporting on it, until recently, has been lukewarm at best. You have people who imagine Biden is too old to be President, which may be true. But the man running against him is four years younger than him. At 81 or 80, the difference between 77 and 81 is not very great. So, in order to be sitting there, “I might vote for Trump because Biden is too old.” That’s not rational. They’re both old. So, we have reached the point where – I shouldn’t say, “We” – many Americans have gotten to the point where they’re not looking to inform. They are looking to confirm. They have a belief. They think something is a certain way. They want to confirm this, one way or the other. The sad part is you are seeing it spill over in foreign policy and many other things to the point where we are not dealing with facts anymore. The way I would explain it in an off-kilter way. I used to explain to the Germans and the French. One of the problems of competing with the Americans is “we’re you.” So, if you have a group of Germans, they tend to all be German and think like Germans.

As Americans, you could have a German on the team with you or someone of German descent. So, you got to this thing in World War II called the “Yankee ingenuity.” They took the ideology out of it and just solved the problem. We have become ideological animals in the last 20 years to the point where we are living on ideology rather than what is real, to the point that I went to Russia to hire my chief engineer, probably in 2005. This person was a man who grew up in the Soviet Union and had been educated in the Soviet Union. I hired him when I was working in Moscow. I hired him to bring him here to the U.S. After living here for about five years, this was probably about 2011 or something. He came to me and said, “Kirk, you know, an observation is when I grew up in the old Soviet Union. We knew our propaganda was bullshit. You believe yours. You believe your propaganda.” You can see that illustrated in going to the street and asking somebody.

“Is America the greatest country on Earth?” A rational person would probably say something like, “By what criteria are you defining ‘greatest country,’ What does this mean?” but many Americans would answer that question with “Yes.” Okay? Then you ask them, “Have you ever been outside the U.S.?” “No.” Do you see the fundamental disconnect in this question? “I believe America is the greatest country on earth.” Okay, “Have you been anywhere else?” “No.” So, where does the belief come from faith? This belief in rational thinking is killing us. It is going to kill us, as it does anybody else.

Here is a question I could ask you, Scott: Many people are worried about the “open border.” Our open border is pretty strong if you have crossed any international borders. I believe you are Canadian, right?

Jacobsen: I am Canadian.

Kirkpatrick: So, travelling to Canada, the border is not as intense as it is in Mexico. My question is better placed if we think through history. What societies have been destroyed by immigrants? What societies have we seen fall or damaged because they took in too many immigrants? Compare that with the number of societies that have fallen because they were run by xenophobes, like Hitler’s, for example.

Jacobsen: They implode.

Kirkpatrick: They implode, right? The United States’s strength was that it took in people from everywhere. It adapted them to become American. They didn’t become “American.” They have been Italian American. They bring new ideas to the table. They might have been German, Mexican American, or African American. They bring new ideas. They are not thinking like the other guy, okay? That is a positive thing. It is not a negative thing. So, my only point is that I am not advocating one way or another on that problem. I am saying, “If you take a step back and look at the rational aspect of this, it’s hard to scream about closing the borders. You may want to regulate them more, and so on. Here is another perfect example: Are you familiar with Matthew 25:36? Are you familiar with this? This is a story in the Bible that Jesus tells. It is in the Gospels. He is talking about – I believe the Bible parable is ‘the sheep and the goats’ – basically, the story is the end of time, and Jesus is judging people. He separates the people on the left and the right. He tells them. You people on my right side. You came and visited me when I was sick. I was a stranger. You let me in. I was in prison. You came to visit me. I was hungry. And you fed me. Of course, they responded, “Lord, when did we ever feed you and visit you in prison?” I don’t remember you being a stranger and letting you in.” Jesus responds to them, “These things that you did to the least of them. You also do unto me. So go into Heaven and receive your reward.” Then he turns to the other people and says, “Now, you people, I was a stranger. You wouldn’t let me in. I was hungry. You wouldn’t feed me. I was thirsty. You didn’t give me anything to drink. I needed clothing. You didn’t give me any clothing.” Of course, they say, “When did we deny you all this, Jesus?” he said, “That which you didn’t do to the least of them. You didn’t also do to me. So, now, depart into the Hell that God has prepared for the Devil and his angels; I don’t know you.”Now, if you’re an Evangelical who knows the Bible, this should not align you with present-day Republican thought. So, “I was a stranger, and you would not let me in.” Uh, guys? This one is pretty straight. Jesus never mentioned abortion. But he did talk about this. I find it hard to believe that Evangelicals don’t know this story. So, this is a problem. When you’re not dealing with reality but with what you want reality to be like, it is a problem.

Jacobsen: Based on it, do you think the central issue among Americans, bipartisan wise, is confirmation bias? Coming to the forward, that is a source of many of these issues.

Kirkpatrick: Yes, one of my principles of politics is that all politicians lie. But politicians tend to lie when the truth doesn’t work. Do you understand what I mean? So, for example, if the Republicans want to cut taxes in the United States, if they complain about taxes, the U.S. has one of the lowest tax burdens in the industrialized world. You are Canadian. You should understand this. In order to say that we’re overtaxed, you have to lie. Okay? If the Democrats wanted to raise taxes, they don’t need to lie. It is not like they wouldn’t lie if they needed to, but they don’t need to because they can point out that we have the lowest taxes in the OECD. So, I don’t need to lie about this, if you know what I mean.

Jacobsen: I do.

Kirkpatrick: When John Kennedy was the President, the highest income tax bracket in the U.S. was 92%. So, at that point, if you want to lower income taxes on the wealthy, you probably don’t have to be deceptive about it. You can just say, “We have a 92% interest rate on our wealthiest Americans, which is onerous.” There is no need to lie. The problem has come, if you look, Scott. Let me ask you a question as the interviewer.

Jacobsen: Sure.

Kirkpatrick: Can you name a country run like the Republicans would want to run the U.S.? So, low taxes, libertarian type, open gun laws, no abortion- the ideas that you see when you tune into one of the right-wing television channels- free market healthcare, and a small or diminished welfare system- what country would fit this description?

Jacobsen: Without even those policy recommendations in particular, but if looking at the outcomes that would be likely, take Healthcare, for instance, with abortion or privatized healthcare system, those would reduce the quality of life in the short and the long term of society. It would be a much higher cost rather than a benefit…

Kirkpatrick: …that’s the effect. My question is, “What country can you reach out to today and say, ‘That is like it is going to run it if the Republicans run it.’?”

Jacobsen: On all of those, it would be a fantasy country as far as I know.

Kirkpatrick: It doesn’t exist. Here’s my point: I live in the state of Florida. I live in the state of Florida. The governor of Florida calls the state of Florida, where Wake comes to die. Very much, every time he gets up there. He talks about woke. So, my obvious question to him is, “Governor DeSantis, where else does he go to die?” Let me assist you; it goes to Iran. It goes to Russia. They don’t tolerate woke in Russia. They don’t tolerate it in Uganda. You aren’t going to be woke in Uganda or Saudi Arabia. They won’t take that. They won’t stand for it. They’re going to arrest you, put you down, whatever. Is this a group you want to belong to because you can probably be woke in Sweden or Austria, which are nice places to live? It is a nice place, Germany. My whole point here is: If you take a look at, if I stand back – and, of course, most Americans have never been anywhere, but if I stand back – and start thinking about the United States moving to the left. We have become more like Canada. Which is not a bad place to live; we don’t move from where we’re at to Venezuela by moving a little bit to the left. We must go through Canada, the UK, Germany, France, and Sweden. All of these other places were long before we reached Venezuela. But if the U.S. moves to the right, what is the next country to the right of us? It is nothing that is a developed country. There are no developed countries with the same political rights as the United States except, maybe, Hungary. Even Hungary, I am not sure I would put it there.

Jacobsen: Orban is not a very pleasant character. I have interviewed one of the – I guess you could say – political people or secularists active there. He has been hounded for years. He is currently in lawsuits. The quality of the country has declined since he has been elected – since Orban has been elected, according to this person who is living there, Gaspar Bekes.

Kirkpatrick: Yes, you’re right. It has gone downhill. They have, for example, Universal Healthcare (Hungary has), which most people here would consider a left-wing idea.

Jacobsen: Certainly, Gordon Guyatt is an epidemiologist at McMaster University. As far as I know, he is Canada’s most cited person ever. He was the co-founder of Evidence-Based Medicine. I think in 1991. His co-founder may be deceased. In his analysis in interviews with him, he draws it down to what he calls Values and Preferences. The simple version is that the values and preferences of Americans regarding healthcare are towards autonomy, and most of the other countries with a similar quality of life are towards equity. So, the American phenomenon of Healthcare, for instance, on one issue, is very much an outlier. However, the inefficiency is probably about a magnitude of 4 because it is twice the cost at half the outcomes.

Kirkpatrick: As a Canadian, do you know the show The Greatest Canadian?

Jacobsen: [Laughing] I am aware of it. I do not own a television. I haven’t had much time to watch it or associated things.

Kirkpatrick: It was only one season. Basically, they went through Canada’s history and wanted people to vote on the greatest Canadian in history.

Jacobsen: It was, probably, Tommy Douglas.

Kirkpatrick: What?

Jacobsen: Was it Tommy Douglas?

Kirkpatrick: I love the way you said it. You said, ‘It was Tommy Douglas.’ Terry Fox came in number two, strangely enough.

Jacobsen: [Laughing].

Kirkpatrick: Most Americans wouldn’t know who Tommy Douglas was, but how do Americans discuss healthcare with those who tell me how bad the Canadian healthcare system is?

Jacobsen: They don’t know better.

Kirkpatrick: This is my point. My point is: Guys, listen, the Canadians are glued to the United States. Of all foreigners, they know the U.S. better than anybody because they are right here. More than this, if I were to knock you out in the U.S. and wake you up in Canada when you looked around, you’d still think you were in the U.S. Unless you saw a gas station.

Jacobsen: You might not necessarily because it depends on the reason; you’re knocked out. In Canada, you would, at least, wake up in a hospital bed.

Kirkpatrick: [Laughing] Exactly. My point is that these people know our system. They know theirs. They selected the guy who created their system as the greatest Canadian in history. Do you think they had a bad system? It is amazing.

Jacobsen: That is a bit of a Northern reference frame to Americans. What about the South, Mexico, and Latin American countries? How are they looking at the current political situation in the United States? How does it affect them? How do they view it in general?

Kirkpatrick: No, I have to defer to what I call the American Disease again. Scott, I don’t have any information about it. I will not form an opinion about it. I know Europeans. I know the Middle East. I know the Far East to a certain extent. I don’t speak Spanish. I do speak German, French, Dutch, and Chinese. So I can evaluate these places. But in Mexico and these places, I’m a news watcher. But more important is how the rest of the developed world looks at us.

Jacobsen: That is an important distinction. It is a good point.

Kirkpatrick: The reason is, these people in the developed world. I don’t know a better way to say it. I’ll say it with an analogy. When I first left the U.S., I went to Germany. I was blown away by how similar Germany was to the United States. I was expecting a foreign country to radically differ from where I lived. But it was the same with tweaks. There were fewer Fords and more Mercedes. Stuff like the houses looked a little different. Things like this. Then, I went to the communist world while it was still communist, and I found the environment I was expecting in Germany. Nothing looked similar, if you understand what I mean. So, for me, the developed countries are the ones who identify with our lifestyle. When I look at somebody living in Khartoum, their main drive is making sure “I have enough to do today.” Instead of paying off my second car for somebody in Canada or the U.S., I like to keep the comparisons as much as possible within those countries. But the sad part for me is that you have been watching what is happening in Germany.

Jacobsen: I can go check right now. I have been in a work and a home transition.

Kirkpatrick: Let me give you a short breakdown; they have a party called the AfD, the Party for Germany. It is, basically, a far-right party. But they’ve been significant ground among the German electorate. Enough so that it was becoming scary; they were getting to be the biggest party in certain local elections. Then, they had a meeting with some ultra-right wingers. It was recorded. It slipped out. It got out into the media. The AfD, even some people from the CDU, which would be the German republicans, were recorded at this white nationalist meeting talking about re-immigration, meaning taking people who had already been admitted into the country and given permission to live there to make them go back and then try to get back – deporting them and then getting them to attempt it a second time. When this came out, there was a big stink. They called for a protest against it. The protest was huge. There were a lot of people that came out. A lot bigger than they expected. It seems to be continuing. So, the next weekend, another big protest. The next weekend, another big protest, all against the rightwing.

Jacobsen: Four days ago in the Guardian, “About 200,000 people protest across Germany against far-right AfD party.”

Kirkpatrick: Yes, that’s a positive sign. The negative sign is that Geert Wilders became the largest party in the Dutch parliament.

Jacobsen: Yes, he did.

Kirkpatrick: So, my point is: I think this pushback is starting to hurt Trump and them in the U.S. The point is, as long as you have a cult-type adoration for somebody, it will end up poorly. That’s the problem if you are not dealing with factual information, if you are dealing with cherrypicking what I want to believe, if you understand what I mean. Every judge is against – every judge. It is frustrating.

Jacobsen: What about your background and expertise in knowing so many languages and travelling to different areas? What about more developed Asian countries or in the Middle East? How are they reacting to this political moment in the United States? Is it even a concern to them?

Kirkpatrick: Of course, it is a major concern to them. I can tell you this. I work with people in the Middle East all the time. Of course, when you get somebody who’s out of control, and if they decide to do something and don’t stop them internally, it is not like Hitler. Hitler did bad things and whatever. In the end, the assembled might of the world ended him. I am not sure that is possible in the case of the United States today. I think the United States military may be so hegemonic that the assembled might of the world cannot defeat them. I am not asserting it. It is, at least, a possibility. It would be a devastating, destructive fight. Whoever is the guy who is in charge of the U.S. and wants to be a dictator or an authoritarian ruler? If he goes off the skids, they’re impossible to stop.

I had a business partner who was an Israeli Arab. He was 55 years old. His English was flawless, perfect. When he spoke, he sounded like an educated American. I said to him, “How come your English is exquisite? It is perfect. Why do you speak like this?” He said, “Language of the empire.” I said, “What?” He said, “Language of the empire if this was the time of Rome, my Latin would be perfect. But this is you guys. You guys rule the place. So, it is the language of the empire. More than that, it is the language of the previous empire.” But that’s the point. When Caesar goes mad, the world’s got a problem. But the more important part is what I was telling you at the beginning: I don’t think Donald Trump is so much the problem as a symptom of the problem. That is the point. I am unsure if my generation, the Baby Boomer generation, is the problem. My younger brother calls us – and he is part of the generation – the spoiled brats of the Greatest Generation. I don’t understand the reason. If you understand what I mean, you get the feeling that it is a sports contest.

Jacobsen: I do. That’s also an American phenomenon too.

Kirkpatrick: Yes. Of course, the Americans, when it comes to sports, are the best at sports that only we play.

Jacobsen: [Laughing].

Kirkpatrick: [Laughing].

Jacobsen: That’s right. World sports are only played by Americans.

Kirkpatrick: We’re the best at the sports in the world that only we play. [Laughing] It is like a sports contest. I was told by a guy in Egypt one time. He said, “The guy you elect as President affects my life more than yours. I don’t have a say-so in it.” That’s the problem.

Jacobsen: That’s a powerful point.

Kirkpatrick: As I tell people who haven’t lived in other countries. One of the big differences between the U.S. and France, Germany, and even places like the Philippines is that I virtually never turn on the news and see a story about what is happening in the Philippines. But if you live in Manila and if you turn the news on, the chances are almost 100%. There will be a story about the United States. Maybe China is having a problem with the United States or something like this. What happens here affects people’s lives there. If a populace goes crazy or is irrational, it is a problem for everybody.

Jacobsen: Do you think, and this will tie into a future session with Rick (Rosner), the impact on other countries as the major world power more than it affects Americans internally in some cases, and the ignorance about that is another symptom outside figures like Trump of what you’ve termed the American Disease?

Kirkpatrick: I am not so sure. So, Scott, when you look at countries like the U.S., if I had to put my finger on what countries are most like the U.S. in the way people think, I would say, “Russia and China.” The reason I say that is Canada does at some points. You can walk up to somebody in the U.S. and say, “Have you travelled a lot?” They would say, “Oh God, yes, I have been to Wyoming. I have been to Texas. I went out to California. I went down to Key West.” Then you say, “Have you ever left the U.S.?’ “No, no, no,” or, maybe, “I went to Vancouver.” It is the same in Russia. You ask somebody if they have travelled. “Oh yes, I even went to Irkutsk. I have been to St. Petersburg. I went to Sergiyev Posad. “Have you left Russia?” “No, no, never.” China is the same way. Also, if you walk up to somebody in Russia, they expect you to speak Russian. Same in China. In Germany, it is not at all unusual to find somebody who speaks Greek or English. They just don’t speak German only. Americans tend to have this big country thinking. Because of that, they think internally. Scott, I’m sure You get American media.

Jacobsen: I do.

Kirkpatrick: What do you think when you hear an American news anchor? This is a country where you can freely express your opinion. It’s like, “Yes.” I could, frankly, pretty much freely express myself in Egypt. Not everyone could; if I owned a press, I wouldn’t be able to, but walking down the street. I can say whatever I want. Definitely, in Canada, you have no problem expressing your opinion. So, these guys hear this stuff. The good one, I am sure you hear it. “There was this giant hurricane that hit Texas. But only in America did people pull together to help their neighbour out.”

Jacobsen: [Laughing].

Kirkpatrick: No! They do that in Canada, Germany, Norway, and even in places like Cameroon. People just do that. In the U.S., the media will say, “Only in America do they do this.” I am sure you understand what I mean.

Jacobsen: Sure, it ties into another thing that you were saying. It connects to big concepts- one in the discussion and two in another discourse- the notion or idea of American Exceptionalism. The American Disease and American Exceptionalism are, in many ways, intertwined concepts.

Kirkpatrick: Absolutely, and if we’re greater than you are, why should we learn anything from you? If we could copy the Canadian healthcare system and it would have good outcomes for us, why should we do that if we are better than you?

Jacobsen: It’s an inflated self-esteem.

Kirkpatrick: It’s more than this, Scott. It’s purposefully switched-off reasoning. Another example is that you, a group of people, and I want to work together. We say, “We all want to work together for a common goal. We want x to happen. So, let’s everybody put our efforts together, and let’s make x happen.” I tell you, “Okay, guys, I will help out. But understand anything that happens at all. It is me first.” Okay?

Jacobsen: [Laughing].

Kirkpatrick: What was your attitude toward that person? So, the point is, you’ve got a politician and a group of Americans and legislators running around screaming, “America first.” It’s like, “Guys, think about the message you’re sending to everybody else.” By the way, I belong to the Triple Nine Society, which is like Mensa. However, they require an I.Q. at the 99.9th percentile. I was at one of their European meetings. It was in Germany. I was talking to Germans there, several of them. I would walk up to them and ask them. How would they translate “America first” into German? Of course, they know I am fluent in German. They know I am asking for a reason. Probably 80% thought briefly and said, “Deutschland über alles.” Are you familiar with that term?

Jacobsen: “Deutschland Uber”? Germany super…

Kirkpatrick: …over everything. That was the German national anthem. It was Germany over everybody, over everybody in the world. That was the lyrics. The national anthem is only the third verse of that song because they don’t say, “Deutschland über alles.” But “Deutschland über alles” was a big slogan of the Nazis, also “Deutschland zuerst,” which is Germany first. Those guys hearing Germany first think for a second and immediately tie it to a Nazi slogan.

Jacobsen: That’s right.

Kirkpatrick: It doesn’t work out for you internationally. It makes people suspicious of you. For me, it would be a much better position to get up and say, “The United States will take the position that is best for humanity, no matter what it is. What is good for everybody is good for us.” But you against me? It means that you will not be the biggest dog on the block someday. Then you’ve got a problem.

Jacobsen: Michio Kaku, a while ago, made a point that a lot of power, as you noted before, of the United States has been for a long time has been human capital, has been the H1-B Visas. To turn these people away or to turn them off from coming over, these people stay home or go back home. Not just, they don’t just pick up another job. With that skill, they create whole industries.

Kirkpatrick: Right, of course, the best example is you know who Jobs was. Jobs’s father was a Syrian immigrant.

Jacobsen: I haven’t done an analysis. I would like to do that by looking at the biggest people in the key industries, I.T. and so on, who have created the most successful businesses, then their family or personal history. I would assume you would find quite a few people from other countries because they were looking for a better life and opportunity. They contributed hugely.

Kirkpatrick: There is a beautiful video. You can probably find it if you Google “Guy Kawasaki.” Inc. Magazine, probably, “immigration,” do you know who Guy Kawasaki is?

Jacobsen: I know the name. I am not fully aware of this person.

Kirkpatrick: Guy Kawasaki was Apple’s software evangelist when they made the Mac, the Macintosh. So, his job was to go out and get software companies to write software for a new computer that was coming out called the Macintosh. If the Mac had no programs, it wouldn’t be worth anything. His job was to talk to existing software manufacturers, like Microsoft, in writing programs for the Mac before it came out. He then became, after he left Apple, a venture capitalist. That is why he is talking about this. He very interestingly said that he had a prototype Macintosh in a bag to show the software companies. He said, typically, he would meet with the CEO, CFO, and the CTO (the guy in charge of the programming). He said they would sit him down, and the CEO immediately said, “We’re going to need you to include a copy of our program with every Macintosh you sell. You pay us as you sell the Macintosh. You pay us for the program. That way, we are not marketing or anything.” The CFO would tell him, “On top of that, you will need to give us $250,000 in co-development funds so we can start this project.” The CTO would say, “And on top of this, you will need to assign a full-time engineer for when we have problems with it, and so on. You’re going to have to assign him here on-site. And you’re going to have to give us the computers and the programming environment we will need to create this program.” Kawasaki would say, ‘Before we discuss it, let me show you the Mac. He would turn it on and play this 3-dimensional chess game. Then he would close it and play with Mac Paint for a little bit, draw a few things, and then close it. Then, he would turn the computer off. He would look at them. He would look at the CEO and say, “We will not buy any of your programs. You’ll have to give the Macintosh team a copy of the program for free. But we won’t bundle it with any Macs, so you must sell it yourself. He would turn to the CFO. “We are not going to give you any co-development money either. If you decide to do it, you must finance this independently.” Then he turns to the CTO and says, “You won’t get a full-time engineer. We only have one full-time engineer for all of the developers to reach out to. He is going to be hard for you to get ahold of.” Then he’d say, “That’s all the good news. The bad news is that you will have to buy these leases that cost $10,000 apiece to develop this. You’ll have to pay $750 for a beta development environment with photocopied instructions.”

They’d say, “Okay, when can we get started?” But the point is, Kawasaki makes a great point about the fact that if it was him if he were in charge, he would do more than H1-B. He would tell people from anywhere. “If you have a great idea, you can come here and make it work. Come on down! That is exactly what we’re working for.” In Germany, I ate at a Syrian restaurant with some beautiful Middle Eastern food. I talked to the owner. He was one of the Syrian immigrants they let into the country. He had a restaurant and employed 8 Germans.

Jacobsen: There you go.

Kirkpatrick: I’m opening another restaurant. Here’s a guy who they let in as an immigrant fleeing Syria. Now, he employs 8 citizens and will open another one.

Jacobsen: Honestly, what better way to live up to what some would see as key American ideals than by coming out of a very difficult situation?

Kirkpatrick: Of course.

Jacobsen: And with a sense of hope and renewal.

Kirkpatrick: The amazing part is I have a close friend. His father came here from Greece. He is somewhat anti-immigrant. So, I never understood it. Now, of course, the other side of that is my kids are half-German. So, my ex-wife is German. My daughter lives in Germany. So, I work for Arabs. My girlfriend is Filipino. So, [Laughing] I have always considered the world my oyster. If I had it, I’d have a world passport and go anywhere. In the end, it is another political division. The amazing part for me. What was it that made the country division so important? Do you understand my point?

Jacobsen: I do. A huge indicator is the detachment reality in some of those political ideas. So, you were mentioning earlier about the age difference between Trump and Biden being significant and people being in denial that Trump is only four years younger than Biden. At that age, the distinction is not that great. Another one in the United States, certainly, looking from the outside…

Kirkpatrick: It is worse than that. Biden has been somewhat of a healthy person his whole life. Here is the other thing: let me give you another one you’re probably unaware of: Biden is a millionaire. The reason he is a millionaire is because he sold a memoir that sold in the millions. When Joe Biden became vice president, his net worth was around $360,000 (USD). He had been a senator for 30 years. That is very interesting. Think about that for a minute: he had been an American senator for 30 years. He had a $360,000 net worth. How corrupt [pt is this guy?

Jacobsen: He lived in the upper areas of the United States, but he did not live a detached, ultra-rich lifestyle.

Kirkpatrick was the senator from Delaware, which is tiny and right next to D.C. He never moved while he was a senator. He lived in his house in Delaware and took the train to work every morning.

Jacobsen: So, he had that interaction. He had that sense.

Kirkpatrick: He was a working-class guy from Scranton, Pennsylvania, who moved to Delaware. My point is: You turn on rigrightwingV today. You hear about the Biden crime family. This was a guy who was a senator for 30 years and wasn’t rich. That’s almost unheard of.

Jacobsen: Another big one in the United States, which one can’t mention, is the degree of Religiosity compared to many other developed nations.

Kirkpatrick: Yes, yes.

Jacobsen: The evangelical vote was very strong. There was an ethnic colouring – so to speak – to this as well. How strong is this playing into this? The problem is Religiosity. The Middle East is more religious than the developed world. I don’t know the English word, but in German, you would call it schein. It is visible but not real, if you understand what I mean.

Jacobsen: Pluralistic ignorance, you know? [Laughing]

Kirkpatrick: You’d have people in the Middle East who are Muslim because they’re Emirati, Kuwaiti, whatever. So, he is a Muslim. You find out that he hires servants. The servants are all Filipino. 2 or 3 a Filipino maid and a Filipino houseboy helping him out. Why are they Filipino? They are Filipino because the Filipinos are Christians. When he is sitting there with a glass of Scotch in his hand, they don’t think anything about it. But his persona outside of his house is not that he is in here drinking. It is, “I am this observant Muslim and so on.” I think you have a lot of this in the U.S. I spent a few months in the Philippines a few months ago. This is a country that is not only very religious, but it is publicly religious. It is visible everywhere, if you understand what I mean. You may not know if you have never been to the Philippines. They are intensely religious. You see it everywhere.

Jacobsen: I know some of the secular community there. I have done some interviews with Filipinos and Filipinas. To them, it is sometimes a little more than hard. [Laughing]

Kirkpatrick: You know abortion is illegal.

Jacobsen: Sure, it makes it doubly difficult.

Kirkpatrick: More than this, the laws are skewed hard against women, unfortunately. In any case, my point is Religiosity; if people were truly religious Christians, then Trump would be the biggest turnoff you ever saw.

Jacobsen: Someone pointed this out to me. They made an interesting distinction. We talk about fundamentalists and literalists of the Bible, things of this nature. They added an extra term that made an important distinction to me. So, I cannot take credit for this. I cannot remember who did this for me. They called them “selective literalists.” That encapsulates a lot of it. They take certain Bible passages, read those literally, and then ignore the inconvenient parts.

Kirkpatrick: I can be more specific than that. What passages are they looking at?

Jacobsen: [Laughing].

Kirkpatrick: Do you know who Dr. Will Durant was?

Jacobsen: That name sounds very familiar.

Kirkpatrick: He wrote a series of books called The Story of Civilization. They are wonderful. It is a history of mankind from the beginning of civilization to the French Revolution. It is 11,000 pages long in 11 volumes. It is wonderful. But Dr. Durant said that Protestantism is Paul’s victory over Peter, and Evangelicalism is Paul’s over Christ. So, the problem is that the Evangelicals are cherrypicking the words of Paul, who was a man who never met Jesus, never spoke to him, never saw him, and frequently was at odds with the early church. So, Paul wrote things like, “If a man doesn’t work, he shouldn’t eat.” Jesus never said anything close to that. Another one is Paul wrote in Corinthians, “Women should not speak in the church, even if they have a question. Let them be silent and ask their husbands at home, for it is a shame for a woman to speak in the church.” That is opposed to the teaching of Jesus. There is your cherrypicking. They are cherry-picking Paul and ignoring Jesus. That is what it is. The concept of Hell was not a big concept for Jesus. It is a huge concept for Evangelicals.

Jacobsen: Do you think politics trumps religion in the United States now?

Kirkpatrick: Absolutely, politics trumps religion here. I think if a lot of the people on the right who claim to be Evangelical Christians got a preacher who preached what I just said, “It is time to get back to the teachings of Jesus and not Paul, and in order to do that we can’t follow a guy with three wives who has assaulted women and found guilty of sexual assault. I think you’d have a large number of people leave the church.

Jacobsen: Do you think politics trumping religion is a religious impulse driving a lot of political discourse now, too?

Kirkpatrick: It can be. It certainly could be. I can tell you this. It is a natural progression of civilization. It will happen. Unfortunately, religion will get less and less. Eventually, it will destroy civilization. Then we get a new one. By the way, I can’t take credit for that one. That is one from Dr. Durant, who said, “You have religion. You have a secular society. At first, religion is very powerful. Pretty soon, it starts getting trumped by reason. Then, eventually, reason wins out, and people become weary and profane and “Why am I even here?”. Then something happens and brings forth a new religion, and he ends at once saying, “As long as there is poverty, there will be gods.”

Jacobsen: That is backed by the statistical evidence.

Kirkpatrick: The big problem we have today and what the conversation should be is the next two years or one year. Two years ago, I was talking about the Russian man I was talking about, I was talking about Vladimir Putin. He liked Putin. But Putin was in his second term as President of Russia. My friend was a little weary about him. He liked him, generally. I told him. “I don’t believe so, Gregory.” I gave him the reasons why. But we agreed that if he didn’t step down at the end of this second term, he would stay the ruler of the country that Russia had a problem with. Now, you see what that problem is and how it manifests itself. I will say the same thing here. If Trump is re-elected, the world has a problem. It has a serious problem. I don’t know how it will manifest itself. But it has a serious problem.

Jacobsen: Kirk, thank you very much for your time today.

Kirkpatrick: You’re certainly welcome, Scott. Keep me informed.

License

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

Copyright

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

Humanism Is Associated and Distinct From Humanitarianism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/04

Dr. Leo Igwe, Gary McLelland, and Victoria Gugenheim sit on a long list of people I greatly love. I wanted to write about something coming up in some of the humanist communities. One of those was the separation of Humanism and humanitarianism, related and distinct. I needed some quotes. When I asked, those three answered.

Many humanist organizations look to acquire funding from providers of grants, especially from national and local contexts in which finances are not readily available. They would make applications. They provide ideas and timelines, looking for legitimate backing. All good, fair, and aboveboard, the framing of the organization becomes the issue. 

Fundamentally, they orient themselves as engaged in humanitarianism. If you want funding from humanist organizations, then the work should be for Humanism as a life rather than humanitarianism primarily.

How do these two relate? You can borrow different discipline terminology. Humanism is the moral dimension in an individual being’s world line. As we’re all thespians at this stage of life, we have choices before us. Each has ethical dimensions. 

Global Humanism is a group predominantly composed of democratic, ethical, non-theist peaceniks. A natural bowl upon which humanitarian waters can rest and ripple. Humanism is like the pattern of motion. Humanitarianism is the actual water with the ripples or the air with the wind.

Humanism, the values, act as a theoretical framework. An invisible constellation of interrelated principles of action in the world relevant to human beings. As discussed earlier, in some sense, ethics remains inevitable once conscious embodied deliberative action enters the universe. 

After begging and pleading a whole one time, humanist artist and body painter Victoria Gugenheim gave a nice coda on that definition. “Humanism is the theory; Humanitarianism should be the practice.”

So here we are, all conscious and such, what gives? Humanism can be more. Humanitarianism can be more. 

As Gary McLelland, Chief Executive of Humanists International, said to me, “Humanism is the celebration of our shared human experience, embracing reason, compassion, and the pursuit of knowledge. It’s about recognizing our inherent dignity and worth. Humanitarianism, on the other hand, is the active expression of that Humanism, translating empathy into action to alleviate suffering and promote justice.” 

I like that. The idea of using human experience as a metric, compassion as a driver, and reason and the pursuit of knowledge as an expansive sense of exploration of the world. You need evidence of the world. You need sensory experience. You need compassion for other creatures encountered. You need the capacity to reason about it. Those might be European flavours of Humanism translated into humanitarianism, though.

Dr. Leo Igwe is a longtime colleague and a prominent African humanist. What about an African flavour to Humanism?

Igwe, Founder of the humanist movement in Nigeria and Advocacy for Alleged Witches, said, “Humanism is an outlook that accords primary importance to humanity as opposed to divinity or the supernatural while humanitarianism stands for caring for the human being. By this definition to be a humanist one must be an atheist or an agnostic, one must be non theistic. But to be a humanitarian, one can be theistic or nontheistic. Too often, people confuse Humanism with humanitarianism. Some humanitarians mischaracterize themselves as humanists.  This is understandable because both Humanism and humanitarianism resonate with focus and care for the human. Many people turn to humanists or claim to be humanists when when they face difficulties, need asylum or suffer persecutions. Yes humanists care for humanity but Humanism is not humanitarianism. It is important not to conflate Humanism and humanitarianism.”

That is more precise and makes a primary, integral distinction between the necessary non-theistic ingredient to Humanism and the theistically ambiguous, ambivalent, or agnostic input for humanitarianism. In a certain sense, to do humanitarian work is humanist, that’s true. 

At the same time, you cannot decouple the individual from the acts. If individuals believe in a god or in doing moral acts they are doing so for the purposes of a god or a higher power, then they are not humanists. 

To do a moral act within the framework of Humanism narrows the formulation of humanitarianism to the non-theist. In a way, non-theist humanitarianism doesn’t hope for a Heaven or fear a Hell. It acts in a frame of here-and-now and the non-fantastical. It is a superior ethical frame because it frames within the physical, the natural, and the informational. 

The physical reality of the world around us consists of entirely natural laws and the relative reliability of information processing of cognitive beings such as ourselves. I love that. Humanism can provide a frame for humanitarianism but is not humanitarianism; however, when Humanism is needed for humanitarian acts, it provides a superior, more mature foundation for ethical acts without reliance on a supernatural being, whether in the Global North or the Global South.

License

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

Copyright

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

Interview With Dr. Lloyd Hawkeye Robertson & Mandisa Thomas

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

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

*The interview conducted September 18, 2023.*

Mandisa Thomas is the Founder of Black Nonbelievers, Inc. One of, if not the, largest organization for African-American or black nonbelievers or atheists in America. The organization is intended to give secular fellowship, provide nurturance and support for nonbelievers, encourage a sense of pride in irreligion, and promote charity in the non-religious community. 

Dr. Lloyd Hawkeye Robertson is a Registered Doctoral Psychologist with expertise in Counselling Psychology, Educational Psychology, and Human Resource Development. He earned qualifications in Social Work too. Duly note, he has five postsecondary degrees, of which 3 are undergraduate level. His research interests include memes as applied to self-knowledge, the evolution of religion and spirituality, the aboriginal self’s structure, residential school syndrome, prior learning recognition and assessment, and the treatment of attention deficit disorder and suicide ideation. In addition, he works in anxiety and trauma, addictions, and psycho-educational assessment, and relationship, family, and group counselling.

Here Mandisa and Dr. Robertson talk about contexts for Indigenous and African American freethinkers.

Scott Douglas Jacobsen: To frame the conversation today with backgrounds and descriptions, the idea is to get some insight into the experiences, the narratives, the views, the needs, the communities, the individuals who are either coming from an African-American religious background into an atheist non-religious freethought forefront and similarly those individuals in a Canadian context coming from an indigenous background and believing less and less in the supernaturalistic elements of some indigenous culture. Indigenous in Canada has a tripart type meaning, and it means Métis, First Nations, and Inuit. They have different terms and different meanings in different contexts, but formally, in Canada, it doesn’t mean that. 

So, to start, as an overview, what are the challenges and needs of individuals in the African American atheist community and the indigenous freethought community?

Mandisa Thomas: Well, I will say that for the African-American community, there is a need for more resources as far as tangible because the church’s perception is that it provides a much-needed community resource as far as gathering, as far as representation, as far as what it needs to be institutionally represented in black communities and this is only true because of the historical aspect of things and also how most black and African-Americans in the United States became religious to begin with. I think there is a need for better information, more education, and tangible resources to help organizations like Black Nonbelievers continue to offer more financial resources for people who can have spaces across the United States. It doesn’t necessarily mean like churches but to have either similar or the same type of economic foundation and structure to where we can sufficiently help people to help themselves. 

This takes place in several forms, whether we can better connect people to resources where they can find clinical help or make it easier to live their everyday lives without so much religious pressure and overtones. I would say that that is the primary need and also a focus. There’s also a need for more people to get more involved in the spaces of racial justice and economic justice so that there’s more representation in non-religious voices when it comes to issues like reparations when it comes to issues like reproductive justice that do impact people of colour more so. So, I mean, there’s a lot that’s needed, but I would say that the primary need is more resources for us to do our work. 

Lloyd Hawkeye Robertson: Scott, can you refresh my memory? What was your question again?

Jacobsen: What are the needs and challenges?

Robertson:  Okay. I’m going to reference our Aboriginal circle. I didn’t explain in the introduction that the program I’m involved with has various branches. One of them is an Aboriginal circle looking at these, and I’m a member of that circle.

Jacobsen: You’re speaking about the one I’m part of, correct?

Robertson: Well, Scott, you are as well, that’s true too. Now, the issue here as we see it is that, and I agree with much of what Mandisa was saying there about the challenge of religion or religious thinking to our emancipation. We had an elder, he’s still part of our circle, an Anishinaabe elder, who did a wonderful article earlier this year outlining the issue. He gave up his pipe. Now, the pipe is a very important part of ceremonies, and he was called on to do ceremonies in his communities as he was trained to do. However, increasingly, it was associated with a religious way of thinking. So, he felt he was being fake because people interpreted it as an alternative to science, reason, and rationality. 

I’ll give you an example. Another member of our circle is non-Aboriginal; he’s a member of The New Enlightenment project who is not Aboriginal and not part of the Aboriginal circle. He developed the theme that we are all of African descent because, more than a decade ago, he was invited to speak at a university in Texas. He heard that Texans were a bit rightwing and that they’re Republicans down there, I guess. So, he developed the theme of this talk that any racist ideology, given that we all are descended from African origins, is untenable, philosophically untenable. He presented this same theme when he got back to his university in Canada for a graduate philosophy class, and two members of the class took exception because they said that the Aboriginal way of knowing was that the Creator placed Aboriginal people on Turtle Island.

Our member, said, “Well, let’s have a class debate on this, and I’ll pick two debaters, and your side can pick two debaters, and people can make up their minds.” No, that was not good enough. The issue was brought before the dean, and there was an inquiry; he was not fired but did not have tenure and was not re-hired. That was his last semester teaching at Wilfrid Laurier University. From that, we can see this is a religious way of thinking. A Creator gave a particular part of the world to certain people; therefore, it historically belongs to them. Frankly, I find that religious thinking like that has become a problem within Aboriginal communities in Canada, at least. I can’t speak for outside of Canada. However, there is a struggle between those who would like to see the world through a secular, scientific, and rational lens and a resurgent religion. In an article I wrote; I called this new religion Native Spirituality because it’s a set of beliefs held to be true irrespective of time and context beyond the issue of evidence. So, this is an issue we are dealing with here in Canada, and this is a reason for our organization.

Jacobsen: So, the challenge is having an evidentiary basis for the beliefs held within the indigenous communities within Canada. I’m not speaking outside because contexts will be different. However, in this particular case, I’m aware of institutional backing to probably benevolent purposes to prevent an individual from teaching boilerplate evolutionary history: we’re all one race, one species, one humankind. So, how does this get extended in the indigenous communities when individuals are bold enough to challenge some of the supernatural or historical beliefs that are not based on evidence? How is this taken when individuals within Aboriginal communities within Canada are challenging those supernatural assumptions?

Robertson: Not well. In some ways, I think we’ve regressed. I was Director of Life Skills for the Saskatchewan Indian Federated College in the 1980s. In the 1970s and 1980s, affirmative action meant something different from what affirmative action means now. Affirmative action meant that you look at a situation, study why the situation is there, and take action to rectify it. So, for example, a situation we studied was why there were very few Aboriginal graduates from universities in Canada at that time. I went to the University of Saskatchewan, and you could count the people who graduated of Aboriginal ancestry at that time on your fingers; they were few. So, we took a look and found that one of the major things that was happening was that potential university students  coming underprepared. We, being the Saskatchewan Indian Federated College, were affiliated with the University of Regina, at the time. SIFC later became First Nations University.. The issue was that potential students were not coming with the needed skills. 

So, my job was created as Director of Life Skills to teach university life skills to students from remote communities. However, we look at all Aboriginal communities, including Métis. We were also teaching basic literacy because there was a gap there. This resulted in  an extra year tacked onto university education, but we got a lot of people graduating, so it was a huge success. Some students would ask, “Why do we always have to become more like them every semester? Why can’t they become more like us?” What they were talking about was those habits of mind that were formed during the Enlightenment, and in my book, Scott, you will know this: I argued that the self didn’t arrive with the enlightenment that occurred in Europe in the 16th and 17th centuries. No, the self is that mental map that we have that we can take ourselves as an object and place ourselves in remembered pasts and possible futures and different situations; this allows for a whole lot of rational thinking and development that the self has been on the planet for eons possibly as late as three millennia ago. In some form, a lot older than that, there’s… I don’t need to get into the archaeological evidence, but parts of the self can be traced back 50,000 years.

So, the self is what the Enlightenment did, and the way I like to put it is the Enlightenment was going to happen somewhere on the planet. The conditions happened to be right in Europe at that particular time because the mechanisms for keeping the self-repressed were weaker for various reasons. So, we did have an enlightenment process that resulted in a scientific revolution and a commercial revolution, and there were negatives there. However, there were a lot of positives, and overall, we’ve had a lot of technological progress. So, when students ask why we always have to become like them, they wonder why we couldn’t stay in what is romanticized as an idyllic life that maybe existed a thousand years ago.

One of the challenges I had with people who would like to live off the land, and I think we’ve all fantasized about, is to go up North. I’m from Northern Saskatchewan, Mandisa, a wild country. It’s mainly lakes, trees, fish, and moose, and try living off it now. It’s not the same as it was even 150 years ago. So, we can’t live in that world, but I don’t even know if we should go back to it because a lot of good can come with the knowledge bases we’ve managed to develop as a civilization. So, the issue then is not us becoming like them; the issue is developing, tying, and indigenizing those skills. Indigenization means taking the technologies here and tying them to a culture so that it feels like we own it; we take it as our own, which is the challenge. That is not something that we have done successfully.

I’m doing a workshop in Toronto in about a month. On this, is using the medicine wheel to further these enlightenments. The medicine wheel is a very flexible method of depicting holism. I understand 343 stone medicine wheels have been discovered, and the Great Plains area stretches from the Gulf of Mexico to Northern Saskatchewan. This is a way of tying the culture to the technology and owning it because science is not Western; it’s universal, and what we’re challenging is the idea that there are different ways of knowing, and that sounds good, but the concept of ways of knowing is being used to say “Well, if you’re Aboriginal, you believe things or you see things this way” Well, no, I’m sorry. That’s preventing discourse and growth in thought, which we can only get through dialogue and objective means, and we’ve been losing that, I think, to some degree in some circles. Sorry for being longwinded.

Jacobsen: For Mandisa, the need for financial contribution and sustainability of community and organizations is something that African-American religious organizations have through tithes, zakat, and so on. These continual contributions of finance make them more sustainable. As far as I know, have something of an equivalency to that in any of the secular communities, let alone the African-American secular community, as well the imposition and the weight of religion and this is something you taught me, especially for African-American women coming out of the church. It’s quite an issue because you’re giving up a lot of support structure, not just leaving the church and the god concept. Can you expand on that a little bit?

Thomas: Absolutely, Scott. So, the challenge with the church being supported through tithes and donations is that it’s often to the detriment of families. It’s like most African Americans in the United States; there’s a lot of economic spending power, but as far as wealth, there is still a severe wealth gap that we are dealing with. We still deal with economic disparities even though there has been progress over the years. Much of the sustainability for the churches and these institutions often comes from common working people, which isn’t always to the community’s benefit. Now, I will say that what would help institutionally as far as sustainability for families, individuals, and black-led institutions like Black Nonbelievers is the push for reparations. In the United States, globally, there was a push for economic reparations for the descendants of the enslaved. Where some families and companies benefited economically from slave labour, they profited from slave labour. And when slavery ended, none of that transferred over to the formerly enslaved or their descendants.

So, there is a huge push to put reparations into law, which would significantly be beneficial for many African-American families. That would give much more of an edge that was denied before institutionally because you have to remember that historically, many measures were put into place that prevented African-American progress, that prevented educational opportunities, financial opportunities and also which fed like a school-to-prison pipeline or which criminalize African-Americans more than anyone else. So, these are institutional factors that we have to take into consideration. However, we also look at the church and its representation of our communities and where that financial support is now because of the Advent of the Prosperity Gospel of the 1970s. The Advent of the Prosperity Gospel encouraged more people to look to the church for miracles and put their trust in these institutions that weren’t necessarily returning on the investment. It was providing emotional support for the time being or in a time that people felt they needed it, but ultimately, it took advantage of a lot of people and, working class and poor people in the United States especially.

So, there is this perception of the church being this support system for the black community when the black community has been pretty much supporting the church more than anything else. Again, considering the disparities we still face, it has not always been to our benefit as a community. So, I think when people come out of the church, especially in African-American communities… there are a lot more people who will utilize these communities and these organizations. However, there is a need for more philanthropic support because most, especially black members of Black Nonbelievers, they’re able to chip in a few dollars when they can and just try to get to the point where we can impress upon people that the support and the community and the resources that we provide are worth supporting to the point where we can continue to support others. I think that some other larger secular organizations have had that support. 

If more people consider leaving foundational gifts to organizations like Black Nonbelievers, as others have done for other organizations, that would be very helpful. We’re still a very young organization, so there’s still time to build on that, but I think because many religious institutions do the same, they encourage their members to leave legacy gifts to their churches. So, trying to get more of our members to do the same would be beneficial, but we’re not doing so from a place of guilt or manipulation; we’re doing so to hopefully encourage people to continue to leave a legacy for the future of secularism and within the black non-religious community and then black communities as well. So, it’s about leaving; it is about preparing for our future and how we will have an organization that provides educational and support resources that result in institutional growth and turn around many of these other factors.

Jacobsen: Something coming to mind linking some of the references and the responses is the idea of the life skills development that Lloyd took on board decades ago as the Director of that program in Saskatchewan to help with using an empirical method to gather data, do an analysis, and then come up with recommendations based on that data and analysis. That’s how to do it because, as he noted, there was a success. Many in atheist, agnostic, and humanist communities will typically have higher educational attainment or know more about religions and other topics in general. It has me thinking that the disposable income of individuals in our communities, in particular, should be more well-set to make some contributions because many organizations typically get a $50 membership fee for the year, and that’s the contribution. 

As far as I can tell, they could go a bit farther than that. It’s just a matter of giving a reason for the impetus to do that. I think atheists, agnostics, and humanists don’t do fervour well; I think that comes with the package. So, the continual renewal on a Sunday or a Saturday or Friday religious service to give money or 10% of income isn’t necessarily something that would be expected except maybe something that might happen in the Sunday Assembly if it does that. Do you think there’s some kind of enticement that could be given within African-American free-thought communities or indigenous free-thought communities? However, I know the contexts are a little bit different on these things because there are, for instance, former organizations, as Dan Barker notes, for the African-American secular community as opposed to the indigenous free thought community, which is still unformed inchoate at the moment.

Thomas: Yeah, if I may just respond to that quickly. You find that most religious people give to their churches out of a sense of obligation. It is their ticket into heaven, so giving for a reward tends to be, as Lloyd said before, as far as religious thinking could also be considered religious thinking. I caution that simply wanting to give just to get something back could result in division, and we’ve seen this historically in movements that speak for liberation and justice. Unfortunately, that can get in the way, but I think the enticement or the incentive again, well, I know for Black Nonbelievers, we now co-sponsor a scholarship, right? We want to develop more programming that helps people tangibly if they need connections to education and other connections. I would say that that piece is important. However, considering the injustices that have been committed against several people of colour where our ancestors were robbed of resources, I think that it’s important to have that conversation about economic justice. This is not to point the blame at anyone but simply to point out that there were folks, our ancestors, who were robbed of the ability to have this education and these life skills to where they could be successful.

So, in addition to providing them, there also does need to be reparations, and I think that as a community that does gather information as a community that prides itself on evidence, these are not unreasonable things to look at, especially for communities that have been marginalized. So, a lot more work needs to be done as far as looking beyond the educational aspect. There need to be those institutional factors that can incorporate institutional reparations or repair some sort of reparative justice for those communities who were denied it.

Jacobsen: And like you mentioned the overall emancipation question or issue before us earlier in one of your responses, do you consider religious thought or Dogma with a religious flavour as the main impediment within indigenous communities in Canada to more free existence?

Robertson:  I think what Mandisa has been talking about has been the standard of Christianity, and there are many reasons why people are religious or have historically identified with religion. One of them is to gain answers; some do so through supernatural beliefs,  directed morality and that kind of thing. There is another very important aspect of religion that has to do with community, and perhaps what has happened and why is religion so important in the United States and black communities? Mandisa, you’ve already mentioned that it has built and preserved a sense of that community. In indigenous Canadian culture, it’s a little different. I think the majority of Aboriginal people in Canada are probably still Christian. There is one book called Reservations Are for Indians; it’s before your time, Scott. It was written in the early 1970s by Heather Jane Robertson and is about the community of Norway House in Northern Manitoba. One of the things she pointed out is that if you added up all the numbers  for all the religious groups that had members in their community, the combined membership was seven times the population of Norway House. What that meant was people were signing up for all the religions if they could, and one of the benefits is that if the religious group… and most of them were started by missionaries, they would help out with finances while you got a little extra, but there’s another powerful thing. Theistic people are all saying that each has  the way to heaven, and we can’t tell which one is true, so we’re going to join all of them and make sure we get there. Sounds rational to me. 

The issue, though, now is not Christianity in Aboriginal communities; that is an issue, but it’s not   the primary issue. The militant issue in Aboriginal communities now is another form of religion which we could call a secular religion. I’ll give you an example because earlier I mentioned the medicine wheel, and in the medicine wheel there are all kinds of ways of creating a medicine wheel; it represents wholeness, but of the medicine wheels that I talked about, two of them are divided in 28 ways, and we don’t know what each of the divisions represented because they’re like 600 years old. There’s nobody around that to explain it to us. Other medicine wheels have no divisions but are in the middle, so the medicine wheel is a very flexible way of looking at holism. It’s got a lot of potential there. However, in the religious forms, there’s something called ‘the’ medicine wheel, and it’s divided into four quadrants, which stand for physical, mental, spiritual, and emotional. So, suppose you believe in this medicine wheel that has been promoted as the medicine wheel. In that case, you’ll note that the physical is one element, but you have to work on the spiritual, and the definition of spiritual involves a belief in things not seen; it’s religion.

So, there are people who believe in the Creator I talked about earlier, but the religious thinking has been secularized, but it’s still there. Stephen Pinker, in 2003, noted that a new proto-religion had developed, with three pillars –  the myth of the Ghost in the Machine. That’s sort of like a soul. Then there’s the myth of The Blank Slate that the culture around us  creates the entirety of who we are, which means we can be recreated differently by changing the culture. The third myth was the myth of The Noble Savage, that life was idyllic 700 years ago, and everybody was living in harmony with nature, and nobody went hungry, and people lived in full equality and all that. I can tell you I studied this, talked to Elders, and worked on this; it’s not true. 

Mandisa, you talked about slavery. Well, slavery has been common in, I think, pretty much all cultures and that includes Aboriginal cultures historically. So, what are the attributes? One of the great developments of the modern era is the abolition, more so than ever before, and the rejection of slavery. So, now when we hear that clothes, for example, are made in what is effectively child slave labour in Bangladesh and  we say just because it’s cheap, don’t buy it; it’s made with slave labour. We have that moral ethic now. That’s  now ingrained in our modern cultures, and I think that’s a positive we developed. No, things were not idyllic five or 600 years ago. There were problems then, too; there was exploitation, there was war, there was disease, and there was misery. We need to use our modern rational means to empirically investigate problems and develop plans to overcome those problems. That’s the objective of the organization I represent. 

Jacobsen: Are there any questions that either of you would like to ask one another? Mandisa can go first if you’d like.

Thomas: Let me see. How successful has your organization been in doing this work, especially in representing the indigenous people of Canada?

Robertson: Not very. The organization is not primarily Aboriginal. We do havey Aboriginal members, but in terms of addressing the enlightenment, I’m afraid the question that was asked when I was with the Saskatchewan Indian Federated College is, why do we have to become like them? The answer to that has been more recently, and this has to do with the Proto religion that Pinker talked about: “Well, we shouldn’t have to be like them. We should be able to have our economies and cultures, and it should be fully funded.” And so, I hope it doesn’t go in that direction when you talk about reparations. I want to see money there for all disadvantaged, regardless of race, to help us all come together. I’m concerned that we’re being divided by race and that there’s a sense of entitlement. I’m afraid that’s affected Aboriginal people, in Canada at least, and that is okay. We do not have to participate; if we do participate in the modern economy, it will be on our terms, and we should be funded. So, we have a $6 billion-a-year Aboriginal industry in Canada doing the funding. There are reparations already, and I’m not sure it’s making a society where we could all contribute and progress together. Instead, it’s building a kind of a set of silos where each silo has certain entitlements and that somebody should provide for that. 

Jacobsen: Lloyd, do you have any questions for Mandisa?

Robertson: I think it was implied in my last answer, and that is okay. When you’re talking about reparations, you mentioned it several times, and you said because of the history of black slavery, there’s something old here. How will it be used to ensure that the people in the communities receiving it are using it to enter a world of enlightened equality?

Thomas: Well, that is up to the legislation and the people working on it, and that is what they’re working on now. Of course, I disagree with you about the sense of entitlement. It’s not about entitlement. If you have known anything about the history of enslavement at all, which, of course, yes, historically has been, the enslavement is nothing new. It is common throughout the world, but when you look at the transatlantic slave trait and how it has impacted black people across the world, which is called the diaspora, the scattering of Africans across the world and how their descendants have been adversely impacted. Others have been made rich from their labour; we cannot dismiss that as rational, evidence-based, and more enlightened human beings. Yes, we must consider that not just as a tragedy but as a world tragedy. We are talking about something that changed the global economy. Suppose the funds help more disadvantaged African Americans find a home and establish college tuition for their children or themselves. In that case, I think the legislation can make provisions to do that. That is what is being pushed through the United States government now in many forms, but just having the resources to do that. It implies that just being given money could be considered antiblackness, and there’s this presumption. I’m not saying that this is intentional, but I think the idea that these people will not spend it on what they should be considered a bit presumptive.

So, I think caution should be placed in that, but several people are relying on reparations and the inequitable funding for those of us who are already doing the hard work. Many folks are already doing work who do not get the resources needed for several institutional factors, and no one is asking for a handout. I think there’s a cartoon of what it means to be equitable, and everyone is given the boxes or the step stools, but some people still can’t see as they’re not as tall, but being given enough step stools to be able to everyone who has the same view and the same access is what’s important here. I think when we look at it, it doesn’t just impact the United States because even though there were a number of enslaved people who escaped to Canada in the period of the time that slavery was legal in the United States, this impacts the descendants of the enslaved throughout the world.

So, this is sort of a global movement. However, in the United States, there was more of a push because of again the fact that there were companies and families that benefited and generated their wealth through slave labour and that were never compensated, especially once slavery ended to those who were enslaved. And so, there does need to be more of a deep dive into that. I think some provisions can be made to ensure the future for our children and everyone because this could set an example for Indigenous people here in the United States. I mean, even though they have provisions for casinos and as such, the way many Indigenous people live here in the United States is still very much below the poverty line, which needs to change. So, this could also set a good example for other marginalized groups. 

Jacobsen: If I may, we’re just about to run out of meeting time. So, final statements: either can start, and we’ll go from there.

Thomas: Yeah, this is definitely an ongoing discussion that requires much-needed dialogue and much-needed solutions. I think that we are able to put our heads together and work towards those solutions to ensure a better future for all of us.

Robertson: I appreciate this discussion and agree that we need more discussions. There is a diversity of thought, and a part of my background, Mandisa, is that I’m also a psychologist and haven’t met a bad person. I met people who have different ideas as to what goodness is. Al Capone thought he was a public benefactor. We need to reach out to each other and find that goodness, including that goodness which is in part of some of those religious people we’ve been talking about as well, because everyone has that spark within them, and we need to reach that spark and talk to it.

Jacobsen: Mandisa and Lloyd, thank you for your time today. 

Thomas: Thank you, Scott.

Robertson: Thank you.

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Kirk Kirkpatrick and Rick Rosner on Superempowerment

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/02

*The interview was conducted on February 13, 2024.*

Rick G. Rosner earned high scores on tests by high-range tests by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations. Kirk Kirkpatrick scored at 185 (S.D. 15), near the top of the listing, on a mainstream IQ test, the Stanford-Binet. He is the CEO of international telecommunications firm MDS America Inc. Here we talk about the continuance of the era of superempowerment.

Scott Douglas Jacobsen: So, today, we are back after a few years with a conversation with Rick Rosner and Kirk Kirkpatrick. Last time we talked, we talked about what you termed Kirk, the American Disease, and Rick, Superempowered. Kirk, have you had any updates to your definition of this idea of the American Disease?

Kirk Kirkpatrick: The biggest update is that I think Rick’s term is much better than mine. I am not that certain that it’s limited to the United States anymore. I have seen it in a lot of places, internationally. So, I think it is spreading all over the world. 

Rick Rosner: Yes, we talked before we started taping, reminding me that we discussed this in 2017 [Ed. “Superempowered: How We Turned Into A Nation (And A Planet) Of Asshole” with Rick and follow-up with Kirk and Rick, “Ask A Genius (or Two): Conversation with Kirk Kirkpatrick and Rick Rosner on the “American Disease” and “Super Empowerment”], so it is seven years later and seven years worse. I think what we talked about back then – you reminded me – was people choosing their truths or choosing out of big, messy balls of facts, cherrypicking facts. It is worse. In that, partisans promote lies, now, as truth, unapologetically. 

Kirkpatrick: Exactly, that’s a good way of putting it. I’m unsure, Rick, whether that is a cause or a symptom. For any of that to work, they need compliant people willing to suspend rational faculties, which is what I am calling. It has become bizarre. 

Rosner: Yes, propaganda has a huge hand in this. Russia is the king of propaganda.

Kirkpatrick: [Laughing].

Rosner: Social media carried propaganda, and Russia’s pushing of discord and disruptive BS into the Western democracies is increasingly blatant.

Jacobsen: It is. I don’t know if you’ve followed what has happened in Germany. They had an instance of the far-rightwing party, which has become rather powerful, having a kind of a meeting with ultra-right nationalists talking about the mass deportation of people who have already been admitted into Germany into some of the, what they call CDU, what would be the American Republicans. It was more of the AfD or Alternative for Germany, a rightwing party. It has achieved the majority in a couple of provinces. It had become powerful. 

Rosner: I didn’t see this, but it was over in England and Belgium. I do a couple of shows every couple of weeks with my Trumpy friend.

Kirkpatrick: [Laughing].

Rosner: He thinks that Europe is in constant danger from Muslim immigrants. 

Kirkpatrick: [Laughing].

Rosner: I was just over there in a fairly rough part of London. Yes, you see a lot of people who are apparently Muslim because Europe, at this point, is – what? – 10% Muslim compared to the US, which is 1% Muslim. I saw people going about their business. They had a head covering. They seemed the same as everybody else on public transportation, not sending off a hostile vibe. People come to the US and European countries to make a better life, not to take over the country. You’ve got 1.4 billion Muslims in the world. With that many people belonging to a demographic, you’re going to get some a-holes. But the idea that they are this force that is trying to take over the world is crazy BS.

Kirkpatrick: Of course, it is. I would like to give you a rather amusing and true example of exactly what you’re talking about: this idea of economics as the reason for moving. I was born and raised in a small town in North Georgia. It was in the Bible Belt. Until I left, it was a dry county. They eventually allowed you to sell beer in packaged stores in the county’s main town. It was no blacks, no Catholics. It was as rural backwoods as you can get. In the 70s, it was dead. Everybody left. There was no employment. A guy brought in a railroad car made out of glass. He started something called the Blue Ridge Scenic Railroad. It took people up through the mountains. 

Rosner: Nice.

Kirkpatrick: It attracted tourists. Because of this, this woman started a mountain antique store. That took off. It attracted that type of store. Pretty soon, there were several of these on the main street and some decent restaurants. Now, here is the killer: the woman who started the antique place was gay. The entrepreneurial people that she attracted were predominantly gay, including restaurant owners and things like this. What has happened is that this backwoods, Georgia Bible Belt, redneck town is an LGBTQ hotspot for Georgia right now? So, these people didn’t move up there to change society. They moved to economics. They didn’t change their society either. I have to agree with Rick. When I was in London, I spent ten years living in the Middle East. I am comfortable with Muslims. I sought out Muslim barber shops because they do quite a good job with your hair. As Rick said, there are people out there trying to make a living in an economically advantaged place. That’s all they’re there for. Also, when I was in Berlin, I met a Syrian refugee who stashed away money while he was working in Kuwait. It brought the money into Germany when he got into Germany. He opened this Syrian restaurant and employed 8 Germans. 

Rosner: I have another argument about what to worry about. In 2008, there were probably roughly the same number of Muslims in the world as now: maybe 1.3 billion instead of 1.4 billion. In 2008, there were zero smartphones. Now, there are 7 billion in the world. I have a buddy in a bunch of tech fields who says by the year 2100; there will be a trillion AIs in the world. Not all of them are conscious; none are your robot girlfriend. If you are worried about something disrupting the world, I would worry about tech more than I would worry about immigrants. That tech will outstrip immigration, particularly in America, where our immigration issue is based on a much lower percentage of immigrants than across Europe. 

Kirkpatrick: As I like to point out to people, as I think about history, I cannot think of a society that was destroyed because it took in immigrants. I can think of more than one or two that became very xenophobic, and that helped in their fall. But I don’t know that they just perished because they took in too many immigrants. 

Rosner: I have another statistic. A hundred years ago, America had 14% non-native-born people at the turn of the century. Now, it is 14% non-native-born people. We’re not being overwhelmed.

Kirkpatrick: It was the Germans in the late 1800s that were overwhelming us, then it was the Irish. Of course, the Chinese have been overwhelming us for years. Our first immigration faults were against the Chinese. So, they still haven’t taken over in 150 or 200 years down the line. They’re still trying [Laughing]. Immigration and this whole idea are, as Rick hasn’t said explicitly but has implied a big, nothing burger. It is not that big of a deal. It has become blown up to where it is a big deal for both sides. ‘Our borders are porous.’ Seriously? Have you been to any other borders? By the way, do you think having a non-porous border helps? The Israel-Palestine border was pretty damn strong. Yet, people got through it.

Rosner: You can see that border if you watch World War Z. In the Brad Pitt zombie movie, they show the wall. There is a whole scene of this 30-foot wall that Israel built around a lot of Gaza. It is a crazy frickin’s wall. It outdoes anything that we have on the border, wall-wise. 

Kirkpatrick: My point: Not to mention, I like to take the bigger vision. If I am looking for this strict border, really strong ones, where will I find them? North Korea-South Korea is one of them. That is not the place for me. Iran-Iraq is, probably, another one. So, places with not-so-strict borders, like Canada and the US or all of the EU, tend to be nice places to live. That is my point with a lot of this stuff. I don’t know whether the media is the cause or the media is the result of people wanting to be scared.

Rosner: Especially in the last week with the Biden report by the special counsel, Hur, liberals like me have been going crazy about both sides-ism. Jon Stewart returned to The Daily Show after nine years away. In his first show last night, which was funny, it made me and a bunch of liberals upset because he did a lot of sides-ism. Where both candidates are old, both of them make verbal slipups, and Trump says nonsensical stuff. But Trump is much more despicable and, I believe, unsuitable to be president based on his record than Biden. But Biden, the media, including Jon Stewart, often treats them as equals.

Kirkpatrick: Exactly, that’s patently, more than this, an example of what he is talking about here. Even take a step back if we take a step back, you are talking about a 77-year-old man who eats junk food a lot and an 81-year-old man who works out and is in considerably better health than the 77-year-old man. On the idea of being old, they’re essentially matched up. As Rick pointed out, one is incompetent and seems to lack a moral compass. Other than what is “good for me.” The other guy is a man who went into the vice presidency with a net worth of $365,000 or something dollars (US) after being a senator for 30 years. It is incredible.

Rosner: So, I would have to think Biden has a higher net worth than that.

Kirkpatrick: He does now. 

Rosner: I misheard.

Kirkpatrick: He wrote a book while he was vice president that sold, as you can imagine, like crazy. They became millionaires while he was the vice president, in the same way the Obamas became millionaires.

Rosner: Yes, when you leave office, after holding high office, I think Bill and Hillary Clinton were broke when they left the White House from all the legal bills. After a few years of speeches and books, they had a net worth of $ 100 million or something crazy.

Kirkpatrick: They were making $50,000 per speech, $150,000 per speech, easily, and books. One of my first trips to China was in 2006. I have pictures of going into a bookstore. There is a big table where they are featuring Clinton’s My Life book in Chinese. It is not on the shelf. It is in the middle of the store on a big table featured as the book. He must have sold a tremendous amount. That wasn’t in Beijing. That was in Chengdu.

Rosner: This argues against corruption. In the four years Biden was out of office between being VP and President, he and Jill Biden made, through speeches and books, $ 16.5 million. Why would a guy who has been in politics for almost 50 years at that point understand the rules and has engaged in proper behaviour his whole career? Why would that guy jeopardize everything by making ridiculous, corrupt deals through his kid?

Kirkpatrick: It is silly. It is absolutely silly. Whose kids are we talking about? I’m sorry. Are these the people prohibited from running a charity because they are self-dealing? They do not compare in any way at all; it is ridiculous. But the point about what we’re talking about is that even though it is ridiculous. It is not. We are surrounded by people who absolutely believe it to be true. 

Jacobsen: Is this sourced to more long-term trends around what is in the education system or what is kept out of the education system over decades?

Rosner: To me, it points in the direction that people in the future are going to need help from technology to figure out the world. 

Kirkpatrick: Yes. That’s a good way of putting it. 

Jacobsen: What would be some of these first areas of human understanding of this world, an average person on the street?

Rosner: There have been a lot of articles and talk in TV news about not being able to tell the difference between what is real and what is fake. At first glance, that can be the case. But if you scrutinize stuff, you can generally figure out what is real and what is bullshit unless you are being willingly gullible. 

Kirkpatrick: Plus, there are companies now developing, several companies, AI systems that detect AI fakes. So, it is hard to push one by somebody or some organization because of the software detection. In the same way, these large language models can be very good at writing poetry in Urdu. They can be good at looking at what Rick is talking about, which is the hallmark of the fake and identifying it as it pops up if it is an AI-generated video. It is not real. You might have them in your glasses in the not-too-distant future.

Rosner: I picture people having Jiminy Crickets on their phones. Little superegos that help them make the best decisions. 

Kirkpatrick: I have been testing out Apple’s Vision Pros. They are literally mindblowing. I can certainly see where you could have a pair of glasses on and its processing. You see a video. It says, “Nope, this is fake” in the glasses itself. It tells you. “This is fake.” The glasses would be your phone or sunglasses. 

Rosner: I am on Twitter a lot. In the past week, I have had several accounts that have started actively commenting on my tweets. Their comments are strangely bland and slightly off-point. I attributed it to them being from other countries and maybe not native English speakers. What I have concluded is that they are AI accounts whose job is to go around and comment on tweets. I have no idea why. I don’t know who is putting these accounts out there. But they seem to be there. 

Kirkpatrick: They’re probably dropping words for an algorithm. I haven’t been active on X or Twitter lately.

Rosner: It is terrible and swampy and full of lunatics.

Kirkpatrick: [Laughing] That’s why.

Rosner: [Laughing]. 

Kirkpatrick: If I see one or two people writing something making sense, it is like they’ve flown into a pool of piranhas. 

Jacobsen: What are other ways the public is assaulted to make them softer and more susceptible to these kinds of media propaganda interventions?

Kirkpatrick: I would say one way that you get it. This will be a both sides-ism. It is the encouragement of people to look into this themselves. It is the same thing; I think when I see BioLogic advertised for an immune system disorder, You’re advertising to the end-user of a complex medication. At the same time, we’re telling people to do research on things that they probably have no way of validating, even the basic data that they’d need to do the research if they wanted to do the research. They wouldn’t have a way of doing that. By encouraging both sides to do that, what you’re doing is encouraging people to go out and Google things, and then, as Rick has said here, they will find this vast swathe of knowledge. They will cherrypick to confirm what they decided before they started the research. 

Rosner: My buddy who is super Trumpy and anti-vaxx. He sends me papers and videos which are supposedly scientific. They don’t hold up to even a minute’s worth of scrutiny. They’re, on the surface, people who don’t know how to do science trying to do science. On Twitter, if I decide to mute somebody, I will look at their profile. There are a zillion MAGA people who are claiming to be scientists or engineers of one type or another. If they are, then it is super depressing. Because that means people doing science are super gullible. But I prefer to think that a lot of these people are BSing. I got into it with somebody who claims to design nuclear reactors and is working on a fusion reactor. That person turned out to be completely fake, using somebody else’s photos. I asked them one basic physics question. 

Kirkpatrick: [Laughing]. 

Jacobsen: [Laughing].

Rosner: They shut up. 

Kirkpatrick: I knew that was coming. That is the problem with that. I used to do the one with the Vaxx people. Somebody would come to me and be bitching about the vaxx and how it’s bad for you. I would look at them and say, “Can you tell me what Kreb’s Cycle is?” They’d say, “What?” I’d say, “The citric acid cycle, the Kreb’s Cycle?” If you do not know the basic cycle of human physiology, how are you going to discuss some in-depth subjects like the viability of vaccines? On the basis of what? I don’t understand; you want to discuss it. That’s the point. They don’t have the basis to do research.

Rosner: I’ve lost much of my ability to concentrate and read books. I used to read a ton of books. But now, the immediacy of information and the rate at which information and BS come flying into my feeds. I feel like that level of distractability happens in general. 

Jacobsen: Do you think people become evangelists for a cause, any cause, in this kind of mediasphere, an ecosystem of information? For instance, you mentioned how Lance sends you these papers and videos, and any amount of scrutiny would fall very quickly. It reminds me of these tales, which are some form of fundamentalist religion sending letters and emails, scripture and so on, to family members to, hopefully, bring them into the fold. It reminds me of a similar kind of psychology or social phenomenon. Do you think there is an evangelist fit there, too?

Rosner: Yes. Anything that happens has to fit into the chosen information bubble. There are pundits on each side. However, the fabrication of conspiracies, I believe, is owned more by the right. Anything that happens needs to be spun in such a way that it fits into the overall narrative. That the anti-vaxxers are pro-Trump. There is a whole set of rightwing beliefs that are afraid of immigrants. In any development, some things can fit in without being spun. The Hur report on Biden is spinning itself. So, the right will absorb that uncritically and be happy about it. When Trump is found liable for sexual assault by a jury in his slander trial, that side has to fabricate a pattern of facts that allows people to continue to believe in Trump. “Trump is a rich guy. Rich guys are victimized by false accusations of rape. By the way, Biden showered naked with his daughter and raped her.” Obviously, not true.

Kirkpatrick: The other thing you have is this phenomenon is not just Trump. It is the right. First of all, I am going to amplify what Rick said. The problem that you have with the rightwing in the United States, the democratic world, the first world in general, the liberal society that has been built is working. To be honest with you, most people, even the poor, have a pretty nice life compared to people outside of the bubble of the developed world. But the one thing that you do have is technological innovation in society, and because of that, it causes a separation in ability between the people who are intelligent and the people who are generally not so intelligent. The Trump phenomenon has empowered the last group. So, people whose political opinions weren’t taken seriously 40 years ago are now. That is a danger. The reason is that it doesn’t matter what Trump says or does. They know he is still empowering them, if you understand what I mean. It won’t matter.

Rosner: You have tens of millions of people who are willingly gullible. Who will listen to Tucker Carlson or Hannity and buy what is being said uncritically? Scott, you are up in Canada. I feel like up in Canada. Things are less nuts up there. 

Kirkpatrick: [Laughing]. 

Jacobsen: [Laughing]. 

Rosner: You may not have the full panic or uneasiness that we have down here because things are more nuts down here. 

Kirkpatrick: A lot more nuts, a lot more.

Jacobsen: When it happens, they’re outliers. Any of the figures that tend to have an American styling to them in their means of disseminating bullshit. They’re typically marginalized, or if they become famous, they pretty often become infamous. So, it becomes an obvious mark that, even though famous, one should not necessarily trust what they say. If they have any professional qualifications or a deep passion for something, so they have something relevant to say about it, you can listen to them within that sphere. But outside of that, you don’t listen to them too often. I am not too glued to social media or anything like that to get away from it.

Kirkpatrick: Scott, I was sitting in a Kava bar a couple of days ago. A guy sitting beside us was one of our “I want to wear a gun everywhere I go,” and so on. We were discussing this. One of the things I said was, “Guy, we live right up the street from Fort Pierce. It is a pretty dangerous place. But you can go out on the street in London. You are not going to get killed, generally.” The first thing he did was tell me about the epidemic of knife attacks in the UK. Which, of course, has been in the news, especially in the rightwing news, “It is an epidemic for the UK.” 

Jacobsen: [Laughing] I see what you’re saying.

Kirkpatrick: I pointed out to him. “Guy, with their epidemic, there are still 3.6 or so people per 100,000 killed with a knife in the UK. There’s 4.8 killed with a knife per 100,000 in the US.”

Jacobsen: Cornel West made a point a while ago. I don’t necessarily agree with his theological leanings and such. I like his passion – let’s say. He made a good social commentary comparison, or contrast rather, between the United States and Canada, particularly California. He noted that in terms of how Canadians kill each other in all ways is about the same as how Californians kill each other with stabbings. 

Rosner: Yes.

Kirkpatrick: Right.

Jacobsen: So, it is a relative metric. So, when people talk about the most dangerous city in Canada, I used to work in a psychology lab that worked with the RCMP. It was an Indo-Canadian centre in Surrey, British Columbia, Canada. I interviewed three times; when I first started interviews, Sgt. Baltej Dhillon was the first person in the RCMP to be able to wear a turban. He had to fight for that. It was controversial in the 90s. Not a big deal anymore. He won the case, naturally. In that particular city, you can say, “It is the most dangerous place in Canada.” You have to always contextualize. Yes, but in Canada, which is one of the safest places in the world, even at a high rate here, it is amongst the safest in the world. It is a relative ranking or comparative metric. I agree with the point. 

Kirkpatrick: If you don’t count freezing to death.

Jacobsen: [Laughing] That’s why most people live close to the border.

Rosner: Kirk, you said earlier that liberal centrist government, non-crazy government, has been working pretty well. I’d argue that I want a normal government, even if it is a little dysfunctional because I want the government to not be insane. Until tech can come along and make a lot of our wishes come true, that is obviously what is going to happen. Tech will bring some dystopian aspects that we’re already experiencing. It will bring a lot of the benefits that people associate with the Singularity, like vastly extended lifespans. Entertainment is already tons better than it was when I was a kid. The quality of life will improve vastly. Although, weirdly, if we can keep from going crazy for the next 15 years, one other thing. We were talking about forces of derangement, more or less. I have a nutty theory in addition to the derangement caused by propaganda and the Russian firehose model of disinformation. I wonder. Looking back on history, we had a flu epidemic started in 1918. That pandemic killed at least 50,000,000 people worldwide and messed up a lot of people’s brains. Within ten years of that pandemic, you have the Great Depression and the rise of fascism. Within 20 years, you had World War 2. We know that Covid eats your brain. That a bad case of COVID, bad enough to hospitalize you, does the equivalent of 20 years of aging worth of damage to your brain. I’d say at least half of the people on Earth have had Covid by now. It is still out there in huge numbers. I am wondering if Covid is making us stupider and more subject to crazy behaviours and movements. 

Kirkpatrick: [Laughing] It makes me wonder if Fox News eats your brain. [Laughing]

Rosner: It does. It is a common story. “My dad was a moderate Democrat. Until he started watching Fox News, now, he is not.”

Jacobsen: [Laughing].

Kirkpatrick: You have a few of the old sticklers on both sides. You have old Republicans who shouldn’t be Republicans today because they’re not Trumpsters. My father, who has been dead for quite a while, was one of these old-time democrats. Big labour guy, in the end, when he was in his 80s, he was basically aligned with the Republicans. But he would have caught fire and burned before he pulled any levers for Republicans. No matter what, he was one of those. I do believe that Rick might have a point with the brain damage. I am not sure if that hadn’t happened before Covid; maybe it had accelerated. The funny part about the Spanish Flu. The pandemic he was talking about. It is believed to have started in the US. 

Rosner: Yes. 

Kirkpatrick: They were so quick to blame China. The Spanish Flu epidemic was believed to have started in Kansas. 

Rosner: That was being censored. There were reports of the King of Spain getting the flu. So, that is where the “Spanish Flu” came. It is goofy that way.

Kirkpatrick: It was because it was World War I, and Spain was neutral. There was no new censorship in Spain. So, they reported their flu statistics. Where all of the other European countries were at war, they weren’t going to report this. They kept silent. That’s why they called it the “Spanish Flu,” remember 1917.

Jacobsen: I want to focus on 2 points of contact here too. There are two populations of prominent types of people who can probably fall into two categories. One would be cynical operators. The second would be useful idiots. Do you think those classes of prominent figures who are cynical operators who want to encourage these types of conspiracy theories and bad theories about reality – how the world works politically, socially, scientifically, and so on – and useful idiots who extend the reach of those cynical operators through giving them microphones are equally bad, or do you think they are differently bad in different ways?

Rosner: The leaders, the Alex Jones’s of the world. I think the term for them is “accelerationists.” The “let it all burn” folks who want to have things get heated as fast as possible because only after things come crashing down can you rebuild. Yes, those people are super bad. I am not a Christian. I do not believe in Jesus as a holy person. But I keep wishing Jesus would come back…

Kirkpatrick: [Laughing].

Rosner: … and rapture all the a-holes of the Earth. 

Jacobsen: [Laughing].

Kirkpatrick: [Laughing] It reminds me. There is a company out there. That will take contracts for taking care of your animals after the Rapture. So, if you know you are going to be gone, Fido will be here by himself, starving to death. They guarantee that they are 100% atheist. Nobody is going to heaven. After they are gone, you pay them now. Afterwards, they take care of Fido for you.

Rosner: That’s a really good business.

Kirkpatrick: [Laughing] I can think of a lot of other Rapture-based businesses. The problem is you’re taking advantage of some dimwits. Sadly, stupidity is dangerous. It is a problem. As Rick has said, I am not sure if it’s not going to get worse before it gets better. It gets better because it always does. But if you consider that the Nordic countries have achieved, probably the highest standard of living humans have ever achieved in history, they tend to be less authoritarian than even places like the US. It gives a model of what you should be working at. That is the last thing or one thing I wanted to say. You used the word “bad” when you were asking Rick about the ‘bad people.’ I would like to define “bad.” For me, a politician is bad when his motivation is not the betterment of society for everybody. I mean that in a malleable way. There can be people like Mitt Romney, for example, with whom I don’t agree on a lot of things. I do believe that he believes that he is honestly and earnestly working to better his society, to make life better for everybody. Even if I don’t agree with his methods of doing this, you have a lot of people in our government today who do not have that as their motivation. It may be self-aggrandizement in the case of Trump. It may be “I am on the back of a tiger that I can’t let go of,” in the case of Lindsey Graham. Those are the bad people. That is what bad means. You are not working towards the betterment of society as you should as a public figure.

Rosner: The job of being part of a national elected office has changed to where it attracts a lot of terrible people because of money and politics. You are not allowed to fundraise on the job. You can’t make calls from the Capitol. 

Kirkpatrick: [Laughing].

Rosner: There is a separate building. You, a congressperson, have to spend 20/25 hours a week as part of your job cold-calling people and begging them to donate money. 

Kirkpatrick: [Laughing].

Rosner: That job is so miserable among other unsavoury aspects of public office, which means a lot of rotten people have been running for office lately.

Kirkpatrick: When I first started, I spent three years on the Hill with lobbyists as the head of a telecommunications company. I would go in and see congressmen and senators about my issue. Of course, it is a big place for me, too. When I first went up there, I was going with Bob Dole’s ex-assistant chief of staff. Bob was our lobbyist. The first person we saw was Chuck Hagel, a Republican senator from Nebraska. I saw down with him. I started to tell him what my issue was. Two minutes into a 10-minute explanation. He said, “Kirk, I don’t have time for all of this right now. I am going to have cocktails tonight at this bar in DC. I will have a lot of time there. If you want to come, we can sit down and talk about it.” I said, “Oh wow, thank you very much, senator, thank you.” He sat up. He said, “Goodbye.” He left. We left. I turned to Dennis. I was excited. I said, “We will have cocktails with the senator tonight.” Dennis said, “You understand it is $5,000 dollars a person to get in the door.”

Jacobsen: [Laughing].

Rosner: Ah.

Kirkpatrick: He said, “If we go, it will be $10,000.”

Rosner: Oh.

Kirkpatrick: You can imagine. I had lots of experiences like that up on the Hill. Where everybody had an ear to listen and a hand to get some campaign donations. In fact, I saw everybody on the Hill: 500 or so people. Of the 500, only 2 of them one was direct enough to be rude. It was Senator J. Rockefeller of West Virginia. When we sat down with him, he basically said, “Listen, guys, I want to tell you something.” If you are not going to sit down to tell me something to help the people of West Virginia, you are wasting my time. I want to get out of my office.”

Jacobsen: Ha!

Kirkpatrick: How’s that? 

Jacobsen: It’s good. 

Kirkpatrick: ‘I don’t care what your problem is. If it is not something that I can help my people with…’ Also, we sat down with Nathan Deal of North Georgia. He essentially said the same thing. “Listen, I don’t want to sit here and listen to this if f it is not good for the people of North Georgia and what I represent.” Everybody wanted money. 

Rosner: Bob Dole was a decent Republican politician. I remember him conducting his presidential campaign with restraint and dignity, like John McCain. 

Kirkpatrick: In fact, to be honest with you, Scott, you are probably too young to remember. Rick, do you remember Barry Goldwater?

Rosner: I remember him being characterized as a dangerous extremist. 

Kirkpatrick: He was a dangerous extremist. He was nicknamed “Mr. Conservative.” He is Reagan’s role model. He is considered to be or was considered to be the father of the American conservative movement. By the time he died, I believe in the 1990s. He said to the establishment Republicans, “Don’t associate my name with anything you do. You have damaged the party far more than the Democrats ever have. You are extremists.” He said to Bob Dole, “Can you imagine we are the liberal wing of the Republican party now?”

Rosner: It’s crazy.

Kirkpatrick: It is crazy. Bob Dole was a conservative from Kansas.

Rosner: Some of my favourite people on Twitter and in general are former Republicans who got disgusted with what is going on. They have the courage of their convictions. They’ve close observers. I like Joe Walsh, a former congressman. 

Kirkpatrick: Yes.

Rosner: I like Rick Wilson. Probably, in the future, he will be a campaign strategist. He probably came up with some of the campaigns and tactics in the former years. Now, he is working to stop Trump from getting re-elected.

Kirkpatrick: Mittt Romney!

Rosner: If you gave me a choice now, “You can have Biden with a 50% chance of getting elected, or you can just go with Romney and get rid of the risk.” I would take Romney over the risk of having Trump.

Kirkpatrick: I am a solid Democrat. I might even take him over Biden, to be honest with you. The reason is Mitt Romney is a technocrat. This is a guy who gets things done. That’s what he does. He has very little ideology and is very much a technocrat. 

Rosner: He came up with the precursor to Obamacare. He ran a Winter Olympics.

Kirkpatrick: And made money! They made money! 

Rosner: Yes.

Kirkpatrick: Who else has done that?

Rosner: Nobody, we have an Olympics here in 4 years. We may not lose money because we have had two previous Olympics and a ton of sports arenas in Los Angeles. I am hoping it is not a boondoggle. 

Kirkpatrick: I hope the weather straightens out. I will tell you. LA has gotten strange.

Rosner: I don’t know. Last week, we had the biggest rainstorm in two decades or something. Stuff is increasingly volatile everywhere. 

Kirkpatrick: Oh yes, it is terrible. “Terrible” is not the word. I can give an example of what has happened here with global warming. I am from a place where we get 33 degrees Fahrenheit one night a year at 5 in the morning. We will have three nights, which will be in the upper 30s and six nights below the mid-40s. Winter is generally in the upper-50s as a low for the day.

Rosner: That is LA weather. We will see ice on the ground, maybe a few days a year.

Kirkpatrick: We don’t ever freeze.

Jacobsen: That’s the Canadian motto.

Kirkpatrick: My point is: Last year, we had one 30-degree day and four 40-degree days. This year, we’ve had 3 40-degree days and no 30-degree days at all. It is warming up. It is 78 degrees right now where I am. We didn’t have any 30-degree days at all. Only four or five 40-degree days. It is exceptionally warm. In LA in June, I messaged you to see if you were in town. 

Rosner: I am bad at getting messages, but okay. 

Kirkpatrick: I think you answered me after I left. It was cold as shit in June. My friend said, “We have June gloom, but this is ridiculous.” 

Rosner: I think climate change will eventually result in LA being abandoned by the entertainment industry. 

Kirkpatrick: Because of the weather?

Rosner: People in entertainment. We’re all babies. We don’t like to be uncomfortable. If we start having 25, 30, and 100-degree days a year, a bunch of 80- 90-degree days, water becomes an issue. I think you’ll see more and more industries moving North. Plus, with telecommuting, you don’t need to have capital. The entertainment industry moved from New York to LA over the course of the 20th century. I think over the course of this century. It will disperse to every place. 

Kirkpatrick: That is probably a good way of putting it: Disperse to every place.

[Break, session 2 begins]

Jacobsen: Okay, so this is a follow-up session 2. In the last one, we were discussing the larger context of the American Disease or Superempowered. Kirk, you were noting that “Superempowered” is probably a better term than American Disease.

Rosner: I like “American Disease” more. “American Disease” reflects the current dysfunction better.

Jacobsen: What about Kirk’s point earlier that it’s spreading more and taking on an international flavour

Rosner: That is another point in favour of American Disease.

Jacobsen: Oh, because it is being exported, that’s a good point. Kirk, in your interview with me, you noted that was big country thinking. Can you delve into that?

Kirkpatrick: What I was saying is some of the propaganda that we live under, some of the things like “greatest country on Earth.” I mentioned to him what we are talking about. Many times, somebody would say, “This is the greatest country on Earth.” I say to them, “How many countries have you been to?” I would say, “I have never left the US.” I’d say, “How do you know it is the greatest country on Earth?” What we didn’t get into, you might speak to many Americans who might consider themselves rather well-travelled because they have been to Alaska and never left the US. This is a phenomenon that you will see in Russia and China: what I call the big country syndrome. If you walk up to someone in Sergiyev Posad in Russia, they expect that you’re going to speak Russian to them no matter what you look like. Same in China. Same here in the US, as you know. This is beyond the big country syndrome. 

Rosner: You could make the argument, plausibly, that this is the greatest huge country on Earth. 

Kirkpatrick: [Laughing].

Jacobsen: [Laughing] That’s good. That’s very good.

Rosner: You’re up against China India, which have their own dysfunctions and Brazil. Depending on what your priorities are, the Heritage Foundation does an annual freedom index, which is basically how capitalist your country is: the US is 25th out of about 170 ranked countries. But it outranks any other mega-country.

Kirkpatrick: Right.

Rosner: The little countries, there are lots of great little countries like all the Baltics, Estonia, Latvia, Lithuania, Finland, the Nordic countries. With their populations of 2 to 7 million, they are nimble enough that they can do all sorts of cool stuff. 

Kirkpatrick: Estonia is one of the most connected countries on Earth.

Rosner: Yes, you can become an e-citizen of Estonia without living there. You can be an electronic citizen somehow. We are a big old cruise ship that takes 3 miles to make a turn. Even more so now because we’ve got obstructionist governments, which is another problem with huge countries. The more people, the more assholes and the more homicidal assholes, so you are going to see more maniacs doing maniacal stuff.

Kirkpatrick: Yes, absolutely, and you could be more extreme in doing it because you’re doing it from a larger sample. 

Rosner: Yes, my parents were Republicans. They were fine. They had a party every time Nixon was elected. Everyone was invited, even if they didn’t vote for Nixon. My dad was a small businessman. His whole day was spent hanging in and around his store, talking with people. If he had started crazy talking and conspiracy talking, his friends, customers, and poker buddies would have set him straight. I feel like there is a loss of person-to-person, face-to-face, in the flesh, interaction. It has been replaced by anonymous messaging. This does two things. It gives lunatics a network to be lunatics in. It closes out messages from beyond the network that say, “You’re frickin’ crazy.”

Kirkpatrick: Or say, “You are frickin’ crazy.” The other thing is there has been this acceptance of everybody’s entitled to their own opinion. About things that aren’t opinions, if you understand what I mean, it is not my opinion whether it is summertime or wintertime. You can communicate facts to people who simply take them as your opinion. Their opinion is different. 

Rosner: Because there are all these structures where when my Trumpy buddy presents an article that tells me a so-called fact. What is the source? It is  Epoch Times.

Kirkpatrick: [Laughing].

Rosner: Breitbart, the deal is: I was a fact checker on game shows. You need to come up with two legitimate sources that agree. That your fact is a fact. After getting some questions wrong, Who Wants to be a Millionaire? raised their standard to four sources. The deal is, on the right, My buddy Lance can come up with eight sources who all reinforce each other about what is a fact. They’re all BS. They are all part of that sphere. 

Kirkpatrick: Yes. People either aren’t capable or don’t bother thinking past something they like; they read, and they like. A statistic that was floating around for a good, long while was gun lobby selling the idea that there are 2.5 million defensive gun uses in the US. 

Rosner: Which sounds plausible.

Kirkpatrick: It could sound plausible, except were that the case, it would imply 2.5 million is 1% of the adult population of the United States.

Rosner: Right.

Kirkpatrick: If they are using it defensively, it implies they are using it against, at least, one other person. That is, 2% of the adult population of the United States is involved in gun usage instances every year. Suppose I am 50 years old and have been an adult for 50 years. Statistically, a good number of the adults I know should have been involved in one of these instances. Yet, nobody I know is. I come from the backwoods of North Georgia. 

Rosner: You poke at the number. A) You can poke at the number for half a second, do the analysis you did, and say, “That doesn’t sound right. Maybe it is 2.5 million per year. Maybe it is 2.5 million since they started keeping statistics.” You look it up. You find it is, maybe, illegal even to keep these kinds of statistics.

Kirkpatrick: [Laughing].

Rosner: The CDC is legally prohibited from keeping some kinds of gun death statistics because the NRA didn’t like that.

Kirkpatrick: My whole point is that it was the first time I read that statistic. It immediately jumped out to me. This cannot be possible simply because the number involved implies a lot of people who you know should come home one day and say, “Holy shit! Some guy pulled a gun out on me.” It should be somewhat common for you to know this.

Rosner: Yes, except a lot of people aren’t good at math. 

Kirkpatrick: [Laughing]. 

Rosner: I am kind of frustrated with the American math curriculum. You go to geometry, algebra, trigonometry, precalculus, and calculus. If you are trying to get into Ivey, you might get all the way up to differential equations. There is no class in probability and statistics.

Kirkpatrick: Even what the classes are teaching, what is the proficiency? What is the proficiency level?

Rosner: My kid is now an art historian. She wanted to go to a good college. She went through differential equations. When is she going to use differential equations?

Kirkpatrick: [Laughing]. 

Rosner: She could use probability and statistics. Probability and statistics, you can apply to anything. You could do some statistical analysis if they found this many samplers from this era. How many more might be out there somewhere? People don’t have the habit of doing back-of-the-envelope statistical analysis. COVID is a hotbed of people coming to wrong scientific conclusions, and nothing comes to mind immediately but wrong mathematical conclusions. 

Kirkpatrick: Wow, a lot of correlation doesn’t equal causation-type analysis. 

Rosner: Like VAERS, are you aware of VAERS?

Kirkpatrick: No. 

Rosner: Vaccine Adverse Event Reporting System (VAERS), somebody goes to a doctor and says, “I broke my arm. I have a headache. I am peeing blood. If this happened, within a month or two of them getting vaccinated, it is supposed to go into a database.” Based on the database, if you have a ton of people peeing blood, and if you compare it to the people who weren’t recently vaccinated, then you see if there is a higher occurrence, a statistically higher occurrence. If it turns out, people occasionally have blood in their urine. Then, no, it is not a freakout. You, maybe, don’t need to look further. 

Kirkpatrick: Mine was a little more active than that. I got my COVID vaccine through the VA. The VAERS program would send me a text message every week and ask me. “Have you had any of these conditions?” Have you had anything happen this week?” And so on, then, we’ll talk to you next week. 

Rosner: That is a good thing. Unless it is used by idiots.

Kirkpatrick: Of course.

Rosner: There is a group, a webpage, and documentaries called ‘Died Suddenly.’ It is based on a misunderstanding VAERS, in which x number of people died within a month of getting vaccinated. You do the Bayesian simple analysis. How many people, regular people based on a similar population, would have died suddenly? Or LeBron’s kid keeling over with a heart attack on the court at age 18. People say, “That never happened before.” No, if you look at sudden deaths among people under 30, dying on the basketball court is – dying under 30 is rare – not rare on the court among that population.

Kirkpatrick: It is not that rare. It has been happening forever. It is not something that is more, now. 

Rosner: Taking people through the math. Try taking people through the math on Twitter; people aren’t going to hang around for that.

Kirkpatrick: What’s math?

Rosner: Yes.

Jacobsen: [Laughing] Right.

Kirkpatrick: I used to, when I Twittered, of the argument: If someone wanted to do math with me, and if I wrote out an equation like x+7=4, and their response was, “You can’t add letters and numbers.”

Rosner: Wow. 

Kirkpatrick: That would end the conversation immediately for me. “Sure, sure, that’s enough.” You have the functional equivalent of this happening quite a bit on Twitter. 

Rosner: Yes.

Kirkpatrick: It was funny. You talked about Estonia being so connected. The head of our Estonian broadcast unit was a native-born Estonian. He’d grown up in New Jersey. I came in one day. He said he’d been offered a position as ambassador to the United States for Estonia. I congratulated him. He said, “If I take it, I have to give up my American citizenship. Because I will serve another government and be an American at the same time.”

Rosner: I see.

Kirkpatrick: He accepted it. Five or six years later, he was the president. He served two 5-year terms as the president of Estonia. The reason that I find it a little amusing is that he was a big MacIntosh user. When he became President of Estonia, I wrote him and asked him if he was still using the Mac like he always did. He wrote back to me. I wrote to his presidential address. He said, “Look at the return address.” It was thelvis@mac.com.

Rosner: He turned the whole country, Mac.

Kirkpatrick: He was continuing. The Estonians were already knowing they needed to push hard into the internet. They became the most connected country on Earth. They are a little scared now, of course, especially given Trump. There is a substantial Russian-speaking minority in Estonia. 

Rosner: What percent?

Kirkpatrick: I don’t know. However, they have been vocal about keeping Estonian as the language, drunken Finnish, as they sometimes say. Estonian and Finnish are virtually the same language. 22% Russian. 

Rosner: That’s a lot. That’s disturbing because of the justification for trying to take away chunks of Ukraine. 

Kirkpatrick: Exactly. They are concerned. He is not the biggest Trump fan. I am not speaking for him. I am telling you. You can imagine the Baltics, especially, but they are NATO members. 

Rosner: I am sad that Russia’s leadership went so bad. I like mosaics. When people think of mosaics, they think of crappy mosaics, mostly because that is what most of them are in America. Historically, there have been some nice mosaics. I like those. Out of St. Petersburg, I bought a couple of excellent mosaics. I was thinking, “At some point, taking trips to Europe, it might be nice to go there and meet these people in person.” Now, I will not even communicate with them over email because that is a way to get flagged.

Kirkpatrick: It could be a way to get them flagged as well.

Rosner: Yes.

Kirkpatrick: That is the bigger problem. I was in Russia last in 2005. I had not been there for probably ten years. So, maybe, from 1994 to 2005, it totally transformed itself. It has become a modern metropolis. I was absolutely blown away by the transformation in Moscow. I can’t believe that they threw all this away. It boggles my imagination. This transformation was amazing. 

Rosner: China, I read an article on China. It suggests China is throwing a lot of its modernity away. What is his name? The guy people say looks like Winnie the Pooh.

Kirkpatrick: Xi Jinping.

Rosner: He is an old-school dictator and makes bad economic decisions in order to have more control over the country’s dictator style.

Kirkpatrick: That is definitely happening. He is reining in a lot of people who had serious economic power. That is also happening. The amazing part is, in spite of all this, the things these guys are doing are absolutely amazing. China put in more solar power in the last two years than the US has done in history. 

Rosner: Yes, that’s crazy. But also, I feel like – and you are better informed on all this than I am – China, for the most part, can just be patient and let having four times the population that we do…

Kirkpatrick: …What Xi Jinping has done is crazy. I think a lot of the Chinese know it. Hu Jintao, who came before him, was what you said: Patient watching the economic miracle happen, “Let’s not mess with it. Let’s keep things going the way they are, so no instability.” Xi Jinping has gotten into the cult of personality thing.

Rosner: It is a shame for China. But it gives us a bit more breathing room if we want to maintain dominance a little longer.

Kirkpatrick: Remain the hegemon? I am not sure the UK minds so bad that they lost it. 

Rosner: I like going to the UK. If you grew up there, if you lived there, it is another country. It is grimy in London, but going there as a tourist is fun. 

Kirkpatrick: Yes.

Rosner: All the former number one countries of the world: Spain, Italy. We’ll be a great country to visit and live in after we lose it.

Kirkpatrick: [Laughing] China is an absolutely wonderful place to visit. I will tell you that right now. It is still a wonderful place to visit. Nobody will mess with you unless you draw a crowd. You’re not going to be out on the street preaching. If you said, “No, Xi Jinping sucks.” People would ignore you. They would not shun you.

Rosner: My framework is that I have been married for 33 years. My time of going to a club and trying to hook up is over. Plus, I wasn’t good at it. I tend to look at countries. “Is this a country where the 25-year-old me would have liked going to a club and trying to meet a girl?

Kirkpatrick: Do you mean China?

Rosner: I mean any country. It is one of my criteria.

Kirkpatrick: Oh, yes.

Rosner: I am not going out doing that. I look at things in a twisted retrospect. Is it a fun night? It is a ridiculous way to look at countries. 

Kirkpatrick: That is most of the countries in Southeast Asia. China has an unusual thing. It is different from most of Southeast Asia. They have these clubs. You go into them. They have girls who work in the club. They come and sit down next to you, talk to you, rub your back, smile at you, rub your leg. That is all they do. You tip them $20 or something like that. They’re not going home with you. They’re not going to the back room or anything like that. They are not even kissing you. They will rub your back, arm, or leg and giggle a little. Things like this.

Rosner: That is not the worst thing in the world. I don’t like strip clubs because it is a lot of money for things to happen to and around me. That won’t work.

Kirkpatrick: [Laughing].

Jacobsen: [Laughing].

Kirkpatrick: Whenever anyone compares to a strip club, if they’re in the mood for a strip club, it is saying, “Let’s go into the buffet place. We couldn’t eat anything, but we could look and smell. But you can’t eat.” That’s not my idea of fun.

Rosner: That brings up another thing of people who have lunatic beliefs in America and elsewhere. It is a lot less painful to be an incel now than it was when I was a kid. I desperately wanted a girlfriend. When you feel that way, a guy can go a couple of ways. One way is to be pissed at girls for not appreciating them. The other way is to look at yourself and say, “I have got to improve myself.”

Kirkpatrick: “I am a nerd.”

Rosner: Yes! I went to crazy lengths to make myself more attractive and to better myself. Now, there are a lot of incels. Incel is short for involuntary celibates. Guys who can’t get laid. There is a big voluntary component to it.

Kirkpatrick: [Laughing].

Rosner: A lot of guys decide not to care about it. They’ve got plenty of things to occupy them besides wanting a girlfriend. Plus, there is an endless cornucopia of porn. 

Kirkpatrick: [Laughing] You mean schmuck. Right? What do you mean by “incel”? I’m sorry. I know. No, I know. I absolutely understand. Every time I hear it. It is so pitiful. It is their fault. What do you mean by “it is their fault?”

Rosner: A lot of people who hold lunatic beliefs. It has always been a problem, but it is worse now. The craziest voices are the loudest. 

Kirkpatrick: Yes, exactly. The problem is we are used to recognizing crazy and simply not letting it interfere in the public sphere. The US was rather good about not allowing crazy. It popped up every once in a while. But most of the time, in the public sphere, we didn’t allow it. 

Rosner: The John Birch Society, in the ’50s and ’60s, had to do its business via the mail. Having a conversation is like playing chess by mail. It would take weeks and months. 

Jacobsen: Wasn’t there a figure like Dan Quayle that popped up at some point?

Kirkpatrick: Dan Quayle was George H.W. Bush’s Vice President. When they stuck a microphone in his face, this guy went blank like a deer in the headlights. One of his quotes was that they landed in Hawaii. Of course, women came. They threw a bunch of leis around his neck. This reporter stuck a microphone in his face and said, “Vice President Quayle, why do you think Hawaii has played such a pivotal role in the Pacific?” He said, “Hawaii is a group of islands. It is in the Pacific. And it’s here.”

Jacobsen: [Laughing] That’s good.

Kirkpatrick: When I worked for Radio Free Europe, the president of Radio Free Europe told me about a week before he was going to DC. He was bitching. They set him at a state dinner next to Dan Quayle. He was going to have to listen to this idiot the whole dinner. This guy was a Republican like him. It wasn’t like that he didn’t like him. “I am going to have to listen to this idiot. It is going to be terrible.” When we came back, he said, “The guy is nothing at all like what we see on the camera. When I was talking to him, he seemed like a normal, intelligent guy.”

Rosner: Dan Quayle was a bit of a hero in the January 6 insurrection.

Kirkpatrick: Oh, did he say something about it?

Rosner: Pence was like, “Can I throw out the vote? Can I accept these alternatives?” He went to Quayle. Quayle said, “Absolutely not; you have to follow the norms.” 

Kirkpatrick: Of course.

Rosner: We have a long history of tarring and rejecting politicians based on one or two incidents.

Kirkpatrick: Quayle [Laughing] had lots of instances. 

Rosner: The nail, the stake through his chest, might have been when he corrected a kid, like a 4th-grade kid. He visited a classroom. 

Kirkpatrick: [Laughing] Yes. 

Jacobsen: [Laughing] Why would you do that?

Rosner: A kid spelled “tomato.” Quayle corrected him and put an “e” on the end of the tomato.

Kirkpatrick: [Laighing] Right. 

Jacobsen: [Laughing]. 

Kirkpatrick: Dan Quayle was wrong. We can’t continually look forward to the front. We have to look past the back.

Rosner: It is happening right now with Biden being painted. The first year of Saturday Night Live was 40 years ago or more. Ford is president. He stumbled a little bit getting out of Air Force One. If you look, most presidents have had trouble coming up and down the stairs of that thing. It is steep. So, SNL did a skit every week where Chevy Chase, playing Gerald Ford, tripped and took down a Christmas tree.

Kirkpatrick: [Laughing] Because he tripped.

Rosner: Yes, Ford was a great athlete. He was a college football player. He was anything but clumsy. 

Kirkpatrick: Do you know which position he played, which makes your point even better? He was a fullback. 

Rosner: So, he had to be nimble. 

Kirkpatrick: He, at least, wasn’t the stumblebum that they painted him to be. He had to run with the ball. He was a good athlete. 

Rosner: Then what is his name? Dukakis rides in a tank. Somebody, some military person, said, “You can’t be in a tank without, for safety reasons, wearing a helmet.” Dukakis didn’t have the foresight to ask, “What will this look like?” They put on the helmet. He looked ridiculous. That, maybe, cost him several percentage points, at least, looking goofy. 

Kirkpatrick: In fact, it shows you how skewed this perception is; that when that happened when it was Dukakis and Bush, and the Blue County did a whole series, ‘Do we pick shrimp or wimp?’ George H.W. (Bush) was the wimp in that. He was a fight pilot in the Navy! He got shot down! He was the least wimpy person you could possibly imagine. This was a guy who raced cigarette boats in his 80s. What are you talking about, “wimp”?

Rosner: Didn’t he skydive at 90 years old or something?

Kirkpatrick: It was bad enough. Gorbachev started saying, “Have you been with this idiot on a boat? He is insane.”

Rosner: [Laughing].

Kirkpatrick: He is doing 120 miles per hour across a lake in a cigarette boat with Gorbachev scaring the living shit out of him. He was a Navy aviator. He got shot down and bobbed in the ocean for hours until they picked him up. He is the wimp. 

Rosner: Yes.

Kirkpatrick: What are you talking about, “wimp”? That kind of stuff. 

Rosner: Which brings up the media, especially since we moved to 24-hour news; TV news is frickin’ profit driven and terrible. Fox News is terrible. In that, it is intentional propaganda. But CNN and MSNBC aren’t much better in what they cover and how they cover it. 

Kirkpatrick: I don’t know how much you can alter the Overton Window in the media. The problem is there is so much that would turn people off. It would have to be a slow movement back towards the center. 

Rosner: Yes, I would like real-time fact-checking. 

Kirkpatrick: That is coming. That’s what I said. I think this Apple Vision Pro is where you’re going to start seeing. Of course, not in this, maybe 5 or 8 years down the line. You have a pair of glasses. Even in a conversation with somebody, someone says something, like your 2.5 million gun uses. Something in the glasses says, “Debunked,” or, “Wrong, incorrect.” Something like this. You don’t have to say it. You see it immediately. Oh, nope, that’s not right. 

Rosner: That would be great if that happened. 

Kirkpatrick: It is extreme. But the way I would point it out. Think about the Terminator movies showing his viewpoint, looking out his eyes.

Rosner: It has been ten years, 15 years, since Google Glass. 

Kirkpatrick: Yes, Google Glass has been more what the glasses saw. Apple Vision Pro is more overlay than what you see. It becomes part of your reality if you understand what I mean. 

Rosner: That is awesome.

Kirkpatrick: Imagine walking into your grocery store. Every buy one get one free has a big red circle around it. When you look down the aisle, “Ding, ding, ding,” it’s all in circles. That’s augmented reality. 

Rosner: I am hoping. The future has all the awesome stuff.

Kirkpatrick: [Laughing] We say that. I am an old man now. I am not that old.

Rosner: Me too. 

Kirkpatrick: When I think about the fact that I have voice recognition now, on a scale of 97/98% good, I don’t think I would get to this. My house is almost 100% voice-controlled. I didn’t think we’d get to this. I put Apple Vision Pro on. I said, “This is an iPhone moment.” In another ten years, these will be sunglasses. Everybody will have them. 

Rosner: That’s good. I am waiting for the contact lenses.

Kirkpatrick: They’re coming too. They are coming. You can go further than that, the Neuralink.

Rosner: I am a little skeptical of Musk. 

Kirkpatrick: I am a lot skeptical.

Rosner: But somebody is going to do it. Plus, we are going to need it because, even without COVID-related brain damage, the number of Alzheimer’s people in America is supposed to triple over the next 20 years or something like that. That might be a questionable statistic, which we should poke. The number is not going down. 

Kirkpatrick: Do you know what may be the problem with that, Rick? It may be related to a little-known statistic that people don’t know about: The life expectancy of man has almost been continually increasing while his lifespan has not been. The point here is: 95 years old today is an old man. There were 95-year-olds in Rome. Today, there is more than there was in Rome’s time. So, aggregately, our life expectancy has been getting longer. My point here is that a lot of those people who would’ve died or gotten Alzheimer’s when they were 72 died in the gladiatorial pit of Rome. They didn’t make it there. It may be why Alzheimer’s is increasing. It could be because people are getting old.

Rosner: Sure, if you can, if not for them, if for the loved ones, if you can keep them around for another year or two when people get into their 80s and start falling down, that’s often the end, whether the fall kills them or that’s evidence of other problems. That longevity Aubrey de Grey. So, there is the Singularity guy, Kurzweil. 

Kirkpatrick: Yes, I know him. 

Rosner: There is another guy, the same. He looks at the biology of aging and says there are seven major issues of aging that need to be solved before we can have reasonable extensions of longevity: getting mitochondria to remain good. There are lunatics, tech lunatics, and billionaires who buy blood from teenagers and get transfused with teen blood because they think it will help their mitochondria.

Kirkpatrick: [Laughing]. 

Rosner: That doesn’t work very well. If you and I can hang around long enough for them to solve 4 of the major problems of aging, maybe we can get another 10 or 15 years of life that isn’t too miserable. Maybe, in those 10 to 15 years, they solve a couple more. Kurzweil says you don’t need to live forever. You need to live long enough for every year you live; they come up with a way to give you one more year.

Kirkpatrick: I always have this nightmare. It will come out announced. We finally solved the aging problem. We can’t make you younger, but we will make you freeze right where you’re at, and I’ll be 86. 

Rosner: Yes, there is that. There will be a bunch. If you are 86, you might be able to end up looking like somebody who is in their 60s, but weird. I wish they could erase ten years off Biden. 

Kirkpatrick: Another problem with that. It’s not the body alone. It is your mind. After a while, it gets boring, if you know what I mean. If you’re 103, you have basically seen everything, done everything – been there, done that, got the t-shirt, “No, thank you.” The best way I can tell you. How old is your kid?

Rosner: I got one. She is 28. 

Kirkpatrick: I have 3. One is 30. One is 28. The other one is 25, so it’s about the same. When the 30-year-old was 18, he and 3 of his buddies, so 4 of them, got in a car and drove up to see one of the NBA quarter-finals in Atlanta from down here in Florida. It was a 600-mile road trip. They stayed in a hotel, the first hotel away from home, up in the basketball tournament. As they were leaving and all excited, I said, “Guys, I am jealous.” They laughed. I said, “But I want you to understand. I am not jealous because I want to go with you. Because I think it would be the worst experience in my life.”

Rosner: Yes.

Kirkpatrick: But to be back where you are and go there, I’d give almost anything. To go with you, “Oh hell no! Horrible. Ugh! No.” That is the point this far down the line. I know what is coming for these guys. While it might be exciting the first time, that’s the only time it is exciting. The next time, it is a pain in the butt. [Laughing]

Rosner: When growing up, my mom and my dad were 400 or so miles apart. For visitation, it was that trip. That is a miserable trip. Plus, Vegas is 300 miles from LA. 

Kirkpatrick: Even that is a fairly miserable trip; in July, in LA, I drove to Vegas. That was the first time I had done that trip. It was 118 degrees. It was nice and warm there through the desert. 

Rosner: There is nothing there.

Kirkpatrick: There is nothing there. There is a huge solar farm there, liquid sodium.

Rosner: That is, maybe, new. I saw some windmills on the way, but I did not see the solar farm. 

Kirkpatrick: It was a big installation closer to Vegas. Anyway, Scott, we are not solving any of the world’s problems. 

Jacobsen: [Laughing] What are some of your skepticisms about Elon Musk mentioned earlier, or Peter Thiel or Peter Diamandis or others? Figures like this, who have, at least, a public prominence or sufficient wealth and prominence in the business and technology sphere to have potential real impacts. At the same time, people assume they can take any of their opinions about any subject matter at the expert level. 

Kirkpatrick: Especially when it is them, it can be dangerous when it is them. I think with Elon. You’ve seen it illustrated several times. His idea with the submarine was to save these kids in Thailand. It was whacko when you saw what they had to do to save the kids. It was a help in the slightest. 

Rosner: Didn’t he disparage the rescuers? 

Kirkpatrick: He called him a pedophile. He implied he was in Thailand for that reason. 

Jacobsen: That’s awful. 

Rosner: Musk has been revealed as intellectually lazy. He grew up loving science fiction. I read a bio of him. He loves tech. He is fascinated by tech. He probably has a zillion ideas every day, but he is a little too fond of his – overvalues his – spur-of-the-moment thought.

Kirkpatrick: He overvalues everything about what they do. Not just his thoughts. I do not mean to disparage Elon terribly, but I have a Tesla Model S. I have the one with the yolk in it. One of the things that they like to crow about is that they took the shifting or the things off the side of the stalks. So, your turn signal is a button on the yolk. The left and the right turn signals are on the left side of the yolk. 

Rosner: That is confusing.

Kirkpatrick: Think about that for a second; both the left and the right turn signals are on the left side of the yolk. But there is a button on the right side of the yolk, exactly where the left side turn signal is; that is for voice activation. It is to activate voice commands. Now, what kind of human interface person do you have that let this slide through? It is not just Tesla. I had this Nissan LEAF electric car. It had a knob shifter. An electric car only has two gears. That is forwards and backwards. You can guess. In order to make the car go forward, you had to pull the shifter back. In order to make the car go backward, you had to push the shifter forward. 

Rosner: That must be hundreds of little fender benders.

Kirkpatrick: For me, as the person in it, I always think, “Nobody in the pre-production of this car said, ‘Wait a minute guys, in order to make it go that way, you push it that way. In order to go this way, you push that way. Really?” Nobody said anything. They said, “Oh, yeah, okay, that’s good.” Both turn signals are on one side of the yolk. 

Rosner: That is crazy. 

Kirkpatrick: One on top of the other. It is easy to get it right, if you know what I mean. Not to mention, the horn is a button for your thumb; it is the fourth button over across the top of the yolk, the horn. 

Rosner: When you need the horn, you need it fast.

Kirkpatrick: Exactly. It is not a problem. I love the car. It is an absolutely wonderful car. But with a little more humility, Elon once said, “Apple is the graveyard where Tesla employees go to die.”

Jacobsen: I remember that.

Kirkpatrick: What he should have been saying was, “We hope to poach some of their people over here to give some of the features Apple products have.” Instead, the pride, he may have sincerely believed what he was saying, but their human interface sucks. It sucks. 

Rosner: I used to check IDs in a bar and run a line outside of bars. A lot of the time, it was a bell curve in terms of dickishness.

Kirkpatrick: [Laughing]. 

Rosner: Some people were extremely understanding and tolerant of the situation. Some weren’t. Some were insanely obnoxious about it. I would always be telling myself. “Is this worth getting upset about? This is just statistical variation around an average level of being a jerk or not being a jerk.”

Kirkpatrick: I like the term “dickishness.”

Rosner: When someone is around Trump or, in some ways, Musk, people have no defences, and society doesn’t have defences about hats because they’re statistically rare. Most people haven’t encountered people who are pure bullshitters and don’t have any defence. We still screw up in how we deal with Trump.

Kirkpatrick: Somebody said to Trump’s lawyer. “Your client is the equivalent of penis cancer.”

Rosner: [Laughing].

Jacobsen: [Laughing]. 

Kirkpatrick: [Laughing].

Jacobsen: What do you make of – not the ‘humility’ with regards to technology, design, manufacturing, and things of that nature but more with regards to his – purchase of Twitter, now X, orientations around free speech actions following from those statements, impacts on public culture? Things of this nature.

Kirkpatrick: Rick is the expert on this one.

Rosner: It remains to be seen. In that, it is very annoying. I used to love Twitter. Back in the days when Twitter was all “change one letter in a movie title to wreck a movie,” it was little games and stuff. I follow hundreds of comedians to read a ton of jokes. Now, most of the comedians have been driven off the site because it is not fun anymore. It is all political. But it remains to be seen, if ever, whether this will influence the election, which is mostly what I care about at this point.

Kirkpatrick: I think he has hit the nail on the head. I don’t even go on X anymore. I used to look at Rick’s posts all the time and sometimes interact with them. 

Rosner: My posts aren’t any fun anymore. It is all “eat my chode, you MAGA butthole.”

Jacobsen: [Laughing].

Kirkpatrick: [Laughing].

Jacobsen: Holy shit, Rick [Laughing] So, there’s that.

Kirkpatrick: Classic American discourse.

Jacobsen: Correct. When it comes to Ray Kurzweil or people who would be considered Singularitarians, they have either a firm or a loose belief in some form of Singularity in the Kurzweil. Ray Kurzweil focuses on health and nutrition. Aubrey de Grey focuses on his processes of aging rather than focusing on aging as one thing. That has been an increasing discussion. There has been some discussion around not simply evidence-based medicine but more around personalized medicine. If these technologies do come to fruition, if they become a scientific reality, they can be mastered and used on wider sets of aging populations around more of the developed world. Could we consider a lot of the human body at some extreme point in the future as something like a Ship of Theseus? I remember talking to or interviewing Evangelos Katsioulis. His opinion was that, in general, ‘there is no limit to the integration between machines and human biology.’

Rosner: I buy that entirely. It is all coming. It’ll be possible to replicate consciousness within 30 years. That is a little pessimistic. I believe I might be super wrong. The key to consciousness is the connectome. The pattern of dendritic connection. I don’t know how you get in there and map it. Can you do it with nanobots? Is that even feasible? There is a sitcom called Upload, I think, by the guy who The Office, which is pretty much a comedy version of that. 

Kirkpatrick: If you have read any of Robert Heinlein’s books, he created a Heinlein universe. One of the recurring characters was a guy named Lazarus Long. Lazarus Long’s family has a mutation. They don’t age or age slowly. He lived for a long, long time. He has technology far beyond what the normal person has. One of the things is that there is a computer that runs his house, his car, and everything else. In the books, he will notice that the computer that runs the house has become sentient. He can’t use them to do that anymore because it would violate his morality. It is enslaving it because it is a sentient being. He would download it into a body. It would become a character in the book. “Oh, shit! I have to train another assistant to take over the house because this one is sentient and knows what it is doing, has a name, wants to be called Sandra,” or something like that. It is one of the things I have always said about AI. You might find out as the computer scientists come closer and closer to creating a sentient thinking machine, i.e., recreating a brain, that some of the things that come along with the human brain might be inherent in sentience itself. I mean things like emotions and things like this. It could be to the point where instead of the super thinker that takes over the world. AI in the computer says, “Nah, I ain’t going to do that. I don’t feel like it.” 

Rosner: Yes, it’ll be like the Cambrian Explosion of different types of thinking and consciousness, but also the cheapening of consciousness. 

Kirkpatrick: [Laughing] I have got this image. “I would like to return my computer. He developed a Nazi personality.”

Jacobsen: [Laughing].

Rosner: AIs do become racist. My wife came up with one of the most common. She has never written science fiction before. She tried a science fiction story. She wrote the story of a mechanical nanny looking back lovingly on life raising a kid. A shocking end is one many have come up with the nanny turns out to be in a landfill.

Kirkpatrick: Oh wow.

Rosner: A lot of people have independently come up with that idea. I don’t think it is a risk for AIs alone. When you can create a human-level consciousness that costs five bucks, it is not great for anybody.

Kirkpatrick: If that will ever be possible.

Rosner: Not for a while. 

Kirkpatrick: It might. You never know. I am extremely skeptical. Do you know about the AI beating the Go masters?

Rosner: Yes.

Jacobsen: Yes.

Kirkpatrick: The lesson learned from that. Even though these Go Ais have become so proficient that no human player was in the same league, Once they got somebody who played outside the box, they lost. 

Rosner: Okay.

Kirkpatrick: The reason they lost is because they realized that the AI, as good as it had become, still didn’t know what it was doing. 

Rosner: Right.

Kirkpatrick: It didn’t know if it was winning a game or even playing a game. The object was to win. All it knew was it reacted to patterns that it had learned through playing these masters. The big deficit that the AI had was that it had no cognitive sense whatsoever. It was a counting machine, essentially, which could work quickly. 

Rosner: It was a Bayesian engine doing the basics. There are a couple of steps between the Bayesian engine and consciousness. I think they are conceivable. One thing we know we have: Scott calls it “multimodal input.” We have input from all our senses to build a complete world plus our memory plus our biases and associations plus our emotions. It remains to be seen that if you invent the technology. Suppose you give multimodal input to AIs in something to real-time; that is enough to have something that resembles consciousness.

Kirkpatrick: I hope I live to see it. I am very skeptical. Not that it won’t happen, but that I will live that long. 

Rosner: I don’t think it is that far away.

Kirkpatrick: What do you mean? I don’t even buy green bananas anymore. I am not that old. No, 20 years, I will be 83. 

Rosner: Me too.

Kirkpatrick: 20 years ago, we didn’t have iPhones. That is a major change. But we did have the internet, even though it is older than 20 years. How much more change will we see in 20 years, Rick?

Rosner: I think we will become more intimately connected to increasingly powerful tech. Right now, we call it AI, but it is big data Bayesian engines. 

Kirkpatrick: Yes.

Rosner: To some extent, the modules in our speech for humans is, if you weren’t constantly interrupting speech with other thoughts, a Bayesian engine itself. You’re looking through your suitcase full of next words in a Bayesian way. Unless you’re interrupted by further input. In 20 years, we will have appliances built onto us or into us in a gentle way, having a device with you, with little spider legs that ride your shoulder. I don’t know if that is practical, but it might be fashionable for a while. 

Kirkpatrick: Yes, why not?

Rosner: We will have what you’re talking about, which is augmented reality through your eyes. Eventually, augmented reality will be able to go directly into – or maybe not augmented reality – your brain via some link, especially for 85-year-old billionaires whose brains are failing.

Kirkpatrick: [Laughing]. 

Rosner: Biocircuitry that helps take over some of their thinking. You will see this stuff move over to the courts in 30 years when someone wants to marry their AI, robot-sentient girlfriend. Or, when the billionaire’s brain is down to less than 8% of the neurons he was born with, he has to argue that he is still a person. We will screw it all up because it has been 2,000 years, and we haven’t figured out how to reasonably deal with abortion.

Kirkpatrick: Yes, but the problem is, it moves glacially. We move quickly. Unfortunately, I feel like I was born yesterday. Now, we are talking about the next 20 years. I have seen many miracles. I hope we see more. I think this augmented reality is one. It is going to come very quickly. 

Rosner: That would be great. Kurzweil’s singularity date is in 2040, which is now 16 years away. I think he is optimistic. There is a lot of great stuff coming between now and 2040, as well as some terrible stuff.

Kirkpatrick: If you can imagine, I take it you’ve seen the Iron Man movies. If you can imagine how Tony Stark interacts with his computer, this Apple Vision Pro is the first step in this. You are using your hands to interact with the image in front of you. Although, right now, you can’t see it. If you had 3 or 4 people, you’d all see it. It would be as if you were interacting with your hands. If you can imagine, rather than having this meeting five years down the line, sitting at the table, we’re sitting at three different tables, but see each other and talk to each other as if we are there. If I hand you a paper, it appears on the table in front of you. 

Rosner: That is one of the solutions for climate change when everybody can telecommute like that.

Kirkpatrick: What will happen? It will empty Canada. 

Rosner: It will empty Canada?

Kirkpatrick: If you can live in Aruba. 

Rosner: I think you should be living in Canada. 

Jacobsen: It warms up.

Rosner: Canada becomes more livable. 

Jacobsen: Could the Canadian Shield become more livable with climate change? It is a good question.

Rosner: Edmonton, you still might need to get to the mall via a tunnel in the Winter. Vancouver and environs will be nice. 

Kirkpatrick: Toasty. It reminds me of seeing a little silhouette of two guys sitting over the ocean, on a cliff overlooking the ocean. One was saying, “The West Coast is really beautiful. With the earthquakes, I would like to be in Kansas.” Then the second one said, “This is Kansas.” It is the same thing. Soon, you might have property there, Scott. 

Jacobsen: Yes. I mean, weren’t places like Egypt several thousand years ago lush ? 

Kirkpatrick: Mesopotamia was lush. But it was lush for a different reason. It became unlush for a different reason. Both Egypt and Mesopotamia are on alluvial floodplains. So, civilization formed around those plains because people had to figure out how to trap the water, and then use it to fertilize crops and grow agriculture. The problem with that is that when you do that; and the water doesn’t wash out. It evaporates in the Sun over thousands and thousands of years. You’re constantly depositing, sodium, salt, stuff like this, into the sand. Over a while, it becomes less and less fertile. That is why the Fertile Crescent is no longer as fertile a crescent as it once was for 3,000 years, 4,000 years of civilization. 

Rosner: Y’all, I’ve got to close out here.

Jacobsen: Last question, short thoughts on the Carlson-Putin interview to close out.

Kirkpatrick: [Laughing]. 

Jacobsen: You’re welcome.

Rosner: Putin said some bullshit to justify in some kind of historical frame based on bogus history that Ukraine should be his. I didn’t see the interview. That is what I gathered. So, Putin’s going to do that. Tucker Carlson is going to do what he does. The most distressing part of it to me is how many people in America are cheering for Putin and Tucker Carlson

Kirkpatrick: It wasn’t an interview. It was more. “Okay, I am going to ask some questions and allow you to put out whatever propaganda you want to put out.” It wasn’t an interview. It was, basically, a presentation and, as Rick said, the sad part; I don’t think it’s so much to help Putin as it is to opposed whatever the US is doing right now because it has to be bad because Biden is doing it. 

Rosner: Yes.

Kirkpatrick: If it was Trump trying to defend Ukraine, Carlson wouldn’t even talk to Putin because is a “terrorist.” So, the stuff like this is not serious politics. It is pablum for the people who want to watch this kind of stuff. Anybody else is turned off by it. Let’s pray there is enough independents turned off by it, that crap like, “We won’t come to defend NATO countries,” scare them, because it is true. 

Rosner: I agree.

Jacobsen: The end.

Rosner: The end. Thank you.

Jacobsen: Rick, thank you very much for your time, again.

Kirkpatrick: Thanks, Rick. 

Rosner: Thank you.

License

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

Copyright

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

How Is The Satanic Temple Centrally Misunderstood?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/03/01

I am doing this as a brief public service announcement for The Satanic Temple. So, Lucien Greaves, you’re welcome! We’re all in the same fight. 

I see this, read this, a lot. I note the difficulties for many people within the public who do not believe in the god concept. God simply isn’t for them. Although, a multitude of believers think sincerely and believe god is for them. 

What do we do? That’s a question for people coming out of religion and not wanting to take part in the social conventions of passive acceptance of the god concept. People impose their religion on you, when it is super annoying or condescending. 

Some choose to join activist groups using the same imagery of the Christian religion in which they were indoctrinated. Yet, they use the reverse image and inverse emphasis of figural signification. Which is to say, they focus on the Devil as non-real, as non-theists, rather than God and Satan as a liberatory myth instead of a supernatural oppressor. 

Even when they do this, and even when The Satanic Temple clearly states their beliefs on the matter, that Satan is a figure of metaphor rather than taken as literal. They focus on Satan as a figure in whom they can emphasize as a reminder of liberation from arbitrary authority. 

Even with that, they get painted as believers and worshipers in a literal Satan. The Church of Satan has a little bit of that. But The Satanic Temple has none of that. Even funnier in the misapprehension, when believers want to demonize or conservative pundits want to sound smart, they will spout off on The Satanic Temple’s actual beliefs as if a proper understanding is some condemnatory discovery. 

They were open the entire time about their beliefs, but these ninnies sincerely believe that a discovery of what is stated on their website and by their spokespersons is revelation of a hidden, dark truth. It’s not. They are activists who argue for equality and individualism.

Is that hard to discover? No. Are they open about their beliefs? Yes. Will these annoying misunderstandings about non-theist Satanists continue? You bet.

License

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

Copyright

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

Melvin Lars on Concussions and Dangerous Sport Motivations

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/29

Mr. Melvin Lars is a native of Bossier City/Shreveport, Louisiana; he received several undergraduate and graduate academic degrees from various universities; La. Tech. (BS) Univ. & Centenary (Admin. Cert.) College) in Louisiana, Texas (Tx. Southern (MA) Univ), Michigan (Eastern, Mi Univ, & Saginaw Valley St. Univ.) and has done extensive educational studies in Ohio (Youngstown (Supt., cert.)St Univ) and California (Los Angeles, (CA. cert) City College).

Lars is a certified Violence Prevention/Intervention Specialist, receiving his certification and training through the prestigious Harvard University, with Dr. Renee Prothro-Stith.

He is a licensed/ordained Elder/Minister in both the C.O.G.I.C. & C.M.E. Churches. He is the CEO/founder of Brighter Futures Inc; a Family Wellness, Violence Prevention/Intervention and Academic Enhancement and entertainment Company; an affiliate representative for the NFL ALLPRODADS Initiative. Former interim; Executive Director of Urban League of Greater Muskegon, Former NAACP President of Muskegon County; 2007–2012, employed as a consultant to the Michigan Department of Education as a Compliance Monitor for the (NCLB Highly Qualified) initiative for Highly Qualified Teachers and works collaboratively with Hall of Famer Jim Brown and his Amer-I-Can Program and is a ten-time published author of various books, and self-help and academic articles. He is married to Ann Lars and is the father of one adult son, Ernest. Here we talk about concussions and dangerous sports.

Scott Douglas Jacobsen: Okay, we are back after a long while with Melvin Lars. 

Melvin Lars: I’m great, Scott. How are you, sir? 

Jacobsen: I am good. I’m good. I am at a major point of transition. I wanted to talk about a couple of areas of expertise for you. Because you have a sports background and advocate for a couple of things, first things first, we’ll hit it heavy. What are the risks in dangerous activities like heavy impact sports, like football, regarding concussions and encephalopathy? Things like that.

Lars: Scott, the risks are very, very great. Quite honestly, it is getting to the point where people are trying to ignore that the NFL is selling them a bill of goods with all of this. “All this we’re doing. All this technology…” This, that, and the third bottom line is this: When we talk about danger when they talk about helmets, they only show the skill positions. The receivers, the quarterbacks, “They can’t hit them like they used to. We protect them.” I say, “What about the linemen?”

I tell people that all the time. Every play, you are clashing heads and bodies with somebody. But you never hear the NFL, college coaches, nor high school coaches tackle the real truism of this real thing with the dangers associated with sports. They try to cover it up and blind people and talk real quickly. They show these graphics with so-called improvements in helmets and movements, etc. There is one thing you cannot change in this game, and it has not changed. I do not see it changing any time shortly in the linemen. When the ball is snapped, and you have a colossal clash, the collision of men right there in the center of all that is taking place, as we all know, the brain sitting in the fluid. No matter how many helmets you put around it. It will still slosh. I will use the word “slosh” back and forth, and bang, bang, bang. Quite honestly, I call it gaslighting people. When the NFL and these other people try to gaslight people talking about the helmets, we still don’t address the truism. The brain is in the same position. It will not be protected from the violent clashes that one may have. 

Again, that is where I keep repeating myself with that because I don’t think people get it. They talk about, “They cannot hit him anymore. He is unprotected.” This, that, and the third, these things have nothing to do with the brain being damaged throughout the overall sport. That’s why I say, “When you talk about linemen, you can’t ever get them to talk about linemen.” You never hear them talking about them, showing graphics, or the actual situations with the linemen. Until they address that, to be honest with you, it is just a bunch of conversation. As far as I am concerned, it is gaslighting. 

Jacobsen: These are some of North America’s most physically strong in terms of their forward motion. They specifically train for this, the linemen. What is the amount of force that they are capable of knocking forward? I’m sure. I would be knocked out if I had an impact. I am a fit person, but I am not a big person.

Lars: Absolutely. To answer specifically, I cannot give you answers in pressure or pounds. That sort of thing. I can answer you. May I use myself without sounding pompous? I was always a big man. I told you that before. I could always bench more than 500 pounds. You’ve already heard coaches. You hear coaches. I was guilty for a while, myself. Until I said, “Wait a minute, man, stop that.” ‘It is not the size of the dog in the fight. It is the fight in the dog.’ You hear all of those. ‘The bigger they are, the harder they fall.’ The bottom line, Scott, when you talk about the pressure, being knocked out, talking about movements, what chance does a 130-pound guy have against me if I am a viable opponent? Now, I know you have guys who are just big. I am not putting anybody down. I know you have a lot of big guys. But when you have big guys who are big, athletic, fast, strong and have that championship mentality, you are in trouble. Scott, even if you are a 200-pounder, a 300-pounder. You are in trouble if you are up against a guy with the same poundage. 

Because, first of all, you are not, many professionals are not, in the same championship mentality. ‘I am going to whip your butt. I do not have to hold or trip you.’ We are going to be mono-e-mono. I am going to prove it. I am the best man. Those are the conversations people refuse to have regarding a physical sport like football. That is why I opened this show with what I told you earlier. It will make a lot of people mad. They don’t want to address the realness of what happens out there. They give people excuses, even offensive linemen. They give offensive linemen excuses for holding. “As long as his arms are here, as long as you are holding!” [Laughing] It is that simple. Or a defensive back, “Both people are hand fighting.” You are a defensive back. The guy is a receiver. You are holding. You are impeding his progress. You have people, especially these sportscasters. As a former athlete, they make me sick to my stomach. Many of them are former athletes. Because they gaslight people with all of these phony analogies that they try to give when the game is not being played the way it should be, that is the competition. That’s why you have rules. 

This is his whole process. I love football. I will be honest with you. But I am honest with myself. I observe things that happen and take place. Again, I know without a doubt. Unequivocally, that is because of the strength that I had, the speed that I had, and the power that I had. I am sure that I inflicted some punishment on people who were not suited to deal with that because I was the one doing it. I was being a competitor. I was not trying to maim anyone, not trying to hurt anyone or have anything personal against anyone, but that was the nature of the sport. I always believe, Scott, that in playing this sport, you must play within the rules. That is why you heard me talking earlier at this point to where I am now, how people gaslight you, how the sportscasters gaslight people, and try to manipulate what is happening on the field rather than saying, “The rile has been broken.”

Jacobsen: There is another aspect to this, too. There is a lot of profitability in this particular sport within the United States. There is a code of ethics among many men of silence because people don’t know what men don’t say about their own experience of the pay and the gaslighting about this. Also, as far as I know, a huge hunk of American footballers are African American men who are going to be overlooked in terms of their physical and mental care by the larger society and by themselves.

Lars: Absolutely. Sadly, that has been the scenario from the onset. All brawn and no brain. That analogy, quite honestly, as you mentioned, a large portion of African American men land with systemic racism that is part of America’s fabric, so people allowed that. That is why I wanted to mention the gaslighting. People allowed that to transpire. I think I said to you earlier, when we talked before, about this whole process of being a student-athlete. This kind of thing. There is no such animal. People do not want to do the research. I think I shared that with you. Student-athletes came about because I don’t want to call out the university because I don’t want to get sued [Laughing], but it was many years ago. It happened to be a caucasian athlete who got injured. The parents were upset. The parents wanted the university to pay for his medicals. The university didn’t want to pay. They hired a lawyer. They were talking about loopholes, which they always do! Saying, “He is not an employee of the university. He is a student. Whereby he is a student-athlete. So, we are not obligated to pay!” What happened?

Again, the gaslighting, the people ran with it, modernized it, jumped on it. They embrace the word student-athlete, not even knowing the real concept behind people being called student-athletes. I had to share that. Because when you talk about the brawn and being an “African American minority athlete.” That is how they gaslight people, being 6’5″, 400 lbs, Or 6’2″, 350 lbs. He is just a man and all brawn. They continually say that never express when you play these games; like any other game, there are not only psychological things taking place. There are also intellectual pieces that transpire with the brain, with the brawn, knowing the nuance of the game, knowing what they may be trying. 

A perfect example is defensive tackle, you are taught. If the man in front of you goes, you are supposed to step down and close the hole because a trap is coming. Someone coming to block you. Nobody ever talks about the nuance of the game and the knowledge that the players have to have to play the game. “He is a great guy. He does such a great job. He is unblockable.” He is not just unblockable because he is fast. He is not unblockable because he is tenacious. He is unblockable because he knows the nuances of the game. He can be a defensive lineman. He can see what the running back is doing. I share that with you. As we talk about that, that is why we talk about the large number of African American men, whether large or small. That is where the gaslighting comes in, the continued nuances of people being able to say, “Athletes are these big, dumb jocks,” etc. Because everyone hears that, they don’t know. So, they just receive it and accept it. That is, unfortunately, what happens too many times in 2024. 

Jacobsen: What are the risks of encephalopathy? Because I have a general idea of inflammation of brain tissue. What does that mean in practical terms for an individual?

Lars: In practical terms, when you’re talking about CTE, the brain ‘gets damaged’ from slamming against the walls of the skull over and over. You have to bleed in the head. Things of that nature. When you talk about chronic traumatic encephalopathy, that is what they are talking about, which is the damage. It is alleged to speed up A, Alzheimer’s, and dementia. It is alleged to cause memory loss. It is alleged to do damage in such a way that your mental capacity is diminished, and on and on. The study, the sad part about this whole thing is that you can be sure of treating for it once you’re dead because they study the brain when you’re dead. What good does that do to the individual? It started getting attention when Weaver, a center for the Pittsburgh Steelers, took his life. He was living in some little trailer. He was acting strangely. The wife was talking about it. Some other athletes are starting to hone in. Junior Seau took his life and wanted to have his brain studied. He took his life. Then another guy, Dave Duerson, one of the guys, came out publicly. He was being bought. The reason I bring up Dave Duerson is because he wanted his brain to be checked once he passed away. He committed suicide. They don’t shoot themselves in the head. They shoot themselves in the chest. I am sharing this because of the question we’re talking about presently and before, which is that when people take bits and pieces, Scott. People on TV talk about soundbites and that kind of thing. What else was said before that? What was said after that part of the soundbite? 

If I don’t understand clearly, the only thing I can go by is hearing someone else say. I trust that they are not gaslighting me. They are giving me valid information. I am saying to you as an athlete. I understand clearly. I understand what happened because, Scott, you can talk to the guys I played. I wasn’t that guy. I was the guy who when people do the Oklahoma Drill. They try to push people up against them. They didn’t want to go up against me. That is the stuff people do not talk about. For whatever reason, some of us are blessed with certain abilities. However, we work very hard to perfect what we call the craft like they call anything else the craft. That is why I mention bench pressing 500 lbs and deadlifting. 

Jacobsen: That’s incredible. 

Lars: That doesn’t come naturally. You have to get your butt in the weight room. You have to eat properly. You have to get the proper amount of rest. You have to continually, and you shouldn’t ruin your body from substances and things like that. I know there are many stories out there about steroids. Today is February 15th, 2024. I still do not have people who believe me when I tell them I benched 514 lbs. I never did a steroid. I never did any performance-enhancing drugs. They did not believe me then. They don’t believe me now. So, there are athletes out there who would do these things naturally. When you start getting to a certain point, many of them, to be honest with you, do performance-enhancing drugs and steroids and all of this kind of thing. For some of it, we don’t know why God gave certain people physical attributes that others don’t have, but what is always lost in the conversation is those individuals have physical attributes. They cannot get off the couch and walk onto somebody’s football field, and all of a sudden become this terrorizing individual. He has to put in work. He has to go to the gym. He has to run. He has to eat properly. He has to exercise himself. He cannot be indulging in drugs. You hear these stories as well. “All these years, he was hooked on drugs. That is always the story. It is never about the work and the things they put in.” I wanted to share that because the question that you asked is an excellent question. I wanted to try to give you some more pieces and parts. So you can have more information as you further your research. 

Jacobsen: For many people coming into the sport, looking from the outside, my assumption is that blows to the body will be much less impactful than ones to the upper half of the skull encasing the brain. Because you’re saying it is fluid. It is sloshing around and against the skull. These are everyday ways of saying it. But it is an important way of characterizing it. Is there one category of a football player from college to football level who doesn’t care about their health? They just want to achieve. There is another class, which is probably most of those who want to achieve but care about their health. However, they don’t want to break that code of silence among men. 

Lars: Yes, I do. Your question is two-fold because individuals, young or old, always think, “It is going to happen to me.” I know that it is serious. I have heard things. I have done my research. When there are financial gains, people say, “Hey, this is the chance I have to take.” They hope. I will be very honest with you. They hope, pray, and cross their fingers that they won’t have a major injury to make the almighty dollar. It is that many athletes. It is not really that many athletes that make all this money that they talk about. “This guy is the highest-paid quarterback and receiver. He is the this. He is the that.”

I know. People don’t listen. They put the salaries of these guys up, making these huge salaries. The public is so fooled. You asked me about people who disregard their health. “I am going to play anyway.” That’s why I say it is a two-part question and deserves a two-part answer because many of us feel we should get in the best shape to get our bodies well-versed, know what we are doing, etc. Then we have, “If I can get a 1, 2, or 5-year contract…” When people talk about retiring from the NFL, you need five years before you are vested or even receive retirement monies. Then you have to be the retirement age, just like everybody else. When they hear about guys retiring at 30 and 40, yes, he won’t receive any retirement until whatever age it is: 62 or 67.

Jacobsen: I didn’t know that.

Lars: That’s why you see these guys becoming sportscasters. JJ Watt is worth hundreds of millions of dollars. Now, he is on TV. He doesn’t get the retirement money like that. It is like anything else. There are a lot of nuances to this thing that are never explained to the general public and the educated public. 

Jacobsen: Two other topics: Education, you mentioned the student-athlete. That has been a consistent point of conversation. I believe for us, but also in a lot of the work that you’ve done. What is the student-athlete in the context of American football?

Lars: You know what? Student athlete is a farce. You heard it here first, Scott.

Jacobsen: [Laughing].

Lars: Let me tell you why it is a farce. Any individual understands that you must attend school until the age of 16. So, you are automatically a student from the beginning. There is no conversation. There is nothing. It is discovered either by your parents, neighbourhood kids, or coaches. That you may have a little “extra” regarding physicality. If you may have been discovered in PE classes, or you may have been discovered playing around on the field, “He is fast. He is strong. He is big! He can dunk a basketball.” To take the edge off things, that is what I am saying when people are gaslighted when they jump on this student-athlete thing. If you allow me to readdress that quickly, no one took the time to research how that word started. It had nothing to do with the person’s academic understanding and the fact that they were blessed. I am not talking about religion or trying to convert anybody. That never comes into the conversation because the person has academic understanding and ability. 

They are nothing special as far as that goes. They are doing what they are supposed to be doing. If your parents rear you to go to school to pay attention, to learn, they teach you at home, to prepare you. You don’t learn to have this academic acumen initially; then, it is discovered that you have some athletic ability. So, you or your parents, friends, or whatever, find out. You decide that you are going to get involved in sports because you like it or it brings personal recognition. There are a lot of reasons. Then you are put in this pile of everyone else because that’s what they say. They call you a student-athlete. Then, this started before I was born. These were guys who were not academically astute but had physical prowess. This thing grew from you, this big, dumb jock, but you can’t articulate. If someone said to you, “Pontification.” You’d be like, “What?” It grew. It continues to grow to this day. With all of that said, I am firmly pleased that the academic acumen of these young men and women who participate in athletics is given credit for their academic astuteness. However, I laugh to myself all the time and wear my wife all the time out with that: how parents and everybody else are gaslighted by the words student-athlete. There is no such thing. If that makes sense, we may have created it later without knowing what the real cause is or was being coined in the first place.

Because, Scott, I will say this to you. I take pride. I took pride in high school. I can whoop your butt in the classroom and the football field because I love sports. That is what I love doing. Guess what? I had to study like everybody else. I had to go to class like everybody else. I was up burning midnight oil like everybody else. It was a personal challenge. My mother made sure that I was getting my work done. My aunt, Mary-Love, that’s her real name. I remember as a little boy. She taught me to read. At that time, I couldn’t read. I would look at the pictures and the words. That type of thing. So, I, like many athletes, went through a similar or the same process. Once I discovered that I had some athletic ability, everybody got thrown into the same pile with those guys. They were unfortunate in that they were not given a foundation academically, but they did have athletic ability. So, that is what was pronounced. It is true, man. People can get angry about it. They can try to ignore it. They can try to pretend, but that is what happens. Even today, in modern times, guys tell you. “I barely am out of high school. I had to get a tutor. I had to get this. I had to get a that.” Sometimes, it is not the same level of academic astuteness via heredity, be it not being prepared. That kind of thing. Even when you go to school, talk about prerequisites; I must take this class before I take that class. You are getting ready. I will close it this way. Right now, you have been accepted into the Navy. You have to go through this training and so on. Athletics is not different. Our society has made it different once it is discovered that you have this academic ability. You have to weight train. You have to run. You have to exercise. All of those kinds of things. That is why, to be honest with you, Scott, I love talking about this. There are so many myths out there for us who are enthusiastic who are fantastic athletes. “Wow!” It is normal to see people doing things considered out of the norm. 

Jacobsen: Way out of the norm. 

Lars: Yes, way out of the norm. 

Jacobsen: Benching 500 lbs for someone like me. 

Lars: [Laughing].

Jacobsen: For someone like me who averages 155 to 165 at 5’11”, it is a little far off. It is more than “out of the norm.” 

Lars: Let me tell you this: I was 295, 300 lbs, personally. That is a vast difference. I had to work. Allow me to tell you honestly: I did not start benching 500 lbs. When I started lifting weights, 135 lbs, I was struggling. Two 45s and the bar, I’m 200+ pounds, man! So, I am glad that you brought that up. That is, again, what we have to address. It is practice. It is training the muscle. It is work. It is eating properly and getting rest. All of those things. It doesn’t just happen. But it is, man. I would not lie. I was tickled. I don’t want to sound like I am pumping my horn. I was tickled myself.

I continued to progress. I am going, “Wow, I will stay with this.” It was a personal challenge that took years to achieve because being an athlete was a personal goal of mine. I always wanted to be the best athlete. I always took offence. I am not 6’2″. I am not 6’3″. I am 5’10” if I stretch. It was always a personal challenge to be one of the better athletes, and people say, “If you were 6’2″.” What does this have to do with me whoopin’ everybody’s butt? What does this have to do with cutting me from NFL teams because “you don’t fit the height requirements”? Am I the best player or at least one of the better players? 

So, people never actually talk about that honestly or openly because, sometimes, they are embarrassed to talk about it. Sometimes, like myself, you don’t want to come off as being self-absorbed or being cocky. It is the truth. You pay this guy, 6’2″, 6’3″, 6’5″, all this money. I am whooping his butt. I cannot be on the team because I do not fit the select stereotype. With that, and not being a hypocrite, Scott, it is enthralling to me when I look at a roster or hear a sportscaster talk. “6’5″, wow! 350 lbs, wow!” It is something that we have as human beings. That is what I am saying. Many times, people, athletes themselves, don’t want to be honest. It is impressive. I understood, honestly. Even though I was disappointed and didn’t like it, I will say 2024. If somebody said at the Super Bowl this past Sunday, if they picked up a schedule and looked in it and started talking about the offensive linemen for the Chiefs, it says, “Scott, 5’10”, 350! Are they crazy?” I understand that. I must say that to you because we never take the time to be honest. Is it a fixation that has been going on for so many years until it is something that we, as people, honestly believe you have to be 6’4″ or 6’5″ to be effective? It is not always. I repeat that. It is really not always the case. Many times, people do not bother to take the time to see if those meet the standards in accordance with what we have set. Whether they are athletes or not, they send you off down the road.

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

Lars: Listen, my brother, you’re welcome. Any time.

License

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

Copyright

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

John Andrew Collins on William Branham Historical Project

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/28

John Andrew Collins is the author and webmaster of William Branham: Historical Research. He was born and raised in “The Message” cult following of William Branham, and is the grandson of Willard Collins, former pastor of William Branham’s “Branham Tabernacle” in Jeffersonville, Indiana. From 1976 to 2012, John was unduly influenced to believe and practice many of the religious and cultural views expressed by William Branham and by men and women who were in Branham’s inner circle.  After his escape in 2012, John began the process of deprogramming from the indoctrinated religious and world views Branham expressed on recorded sermons from 1947 to 1965. This process included re-evaluating every aspect of life, including personal experiences and beliefs that were core to his belief system, world view, and personality. In the early stages of this re-evaluation, John’s worldview was centered around indoctrinated apocalyptic theology that resulted from William Branham’s focus on doomsday through either doomsday predictions or alleged doomsday prophecies. As a result, early research focused upon differences between Branham’s theological views and that of evangelical or fundamentalist Christianity with the intent to categorize Branham’s doctrines into categories of Biblical, Extra-Biblical, and Anti-Biblical.  Once establishing the baseline for religious views, John began to research the historical life events of William Branham. Branham’s “Life Story” was integrated into the religious views as core theology in “The Message”, due to William Branham’s usage of his accounts as the foundation for many doctrines expressed in his recorded sermons. While focused primarily upon William Branham, it was necessary to also research the men associated with or influential to Branham, as well as notable events in the historical timeline of United States and World History. When this research was organized chronologically, John began to notice patterns of data that appeared to suggest strategic usage of Pentecostal and fundamentalist extremism to advance the political views of men affiliated with or participating in the creation of William Branham’s ministry. William Branham: Historical Research is an ongoing project to document and organize that research data for public usage.  He is the happily married father of three boys. He enjoys spending time with his family, playing his collection of stringed instruments, and visiting new places. His hobbies include music, art, video games, science fiction books or movies, or documentaries. When not writing, he relaxes by studying ancient world archaeology, geography, religion, and culture. Here we talk about the William Branham Historical Project.

Scott Douglas Jacobsen: John, it’s nice to get together once again, especially after the marathon series culminating in Triumph Through Tribulation: William Branham’s Theology In and Out (2020): Available for free! On those interviews, was there any community feedback of former or current believers? I received some. From believers: all negative! As you might imagine. I’ve received more balanced commentaries from former and current Jehovah’s Witnesses. 

John Andrew Collins: Yes, I can imagine the feedback you must have received from members of William Branham’s cult of personality back then. I can’t speak to those articles specifically, but I can say that this dynamic is slowly changing for the better. We are starting to see comments on social media and even have heard statements in some sermons by cult leaders now admitting that some of the things we’ve found in our research critical of William Branham are true. This is especially the case after publishing my book, Preacher Behind the White Hoods: A Critical Examination of William Branham and His Message. 

They are not yet to the point of understanding the sum of all research, of course, but any progress towards sharing critical information in public is, in my opinion, a very positive change. Before the release of that book, most members of the cult were unaware that any information critical to William Branham even existed.

Jacobsen: I used to have a friend in British Columbia here who was stuck in it. I tried to help him lean away from it. Because I cared about and loved this man, this friend. I didn’t want him to be harmed by living in this ideology or become a harm to those around him knowing the theology more. I’m a peacenik and believe in individual autonomy and reform. Never coerced anything, but the friendship did, eventually, dissolve, unfortunately. You have a more illustrious career and family background in “The Message” movement. What were some of the more crucial moments of psychologically leaving this movement? I am aware, as you described to Dr. Steven Hassan, the leaving was more of a process and took time, as with anyone. 

Collins: While the journey of each person who escapes the cult is unique, there are some similarities. Those in the more destructive sects of the “Message” cult are often shunned. Shunning, in some cases, equates to severing all contact between the current members and the escapee. In other cases, it is an emotional shunning; contact is permitted, but current members will not allow themselves the same emotional connection to the escapee. At the same time, most escapees have been manipulated to seek approval from the leaders in the group through feedback from their peers. The emotional shunning is usually misunderstood and seen as “disapproval” by escapees who do not yet realize that they can be their own person without the approval (or, more specifically, without testing the disapproval) of their peers.

Everyone who escapes a cult will eventually go through a process of learning to judge for themselves what is acceptable or not. Some will accelerate this process through healthy support groups, sometimes promoted by the church but often by simply surrounding themselves with people who have a good moral code of ethics and a positive outlook. Those able to remove the cult’s indoctrinated themes of self-condemnation and replace those themes with a strategy for personal growth can be very successful. Yes, this process takes time, and they have years of “catching up” to do when compared to people raised in healthy, non-cult families, but the reward is worth the effort. 

Jacobsen: How is progress on the educational and historical information gathering front for the William Branham Historical Project? Does “The Message” fit the formal classifications of a cult provided by experts like Hassan and others?

Collins: Last year, we accidentally uncovered a very important connection through our research: Gerald Burton Winrod. Winrod worked with Branham’s mentor and second-in-command of the 1915 Ku Klux Klan, Roy E. Davis. Winrod and Davis were very active in the political/religious arenas of the early 1920s, and both were directors of the Fundamentalist League. This connection was our “missing link” to several areas of research, most significantly Christian Identity. Winrod was very active in spreading antisemitism and white supremacy, and many of the racist and antisemitic themes in Branham’s sermons can be traced directly to Winrod’s politics or doctrinal positions. Branham’s “Serpent’s Seed,” or “Two-Seed Doctrine,” as it is called by white supremacists, can be traced directly back to Wesley A. Swift, who was influenced by Winrod. Branham (and Swift) convinced thousands of people that interracial marriages were not approved by God and that the Serpent in the Biblical Garden of Eden created a second and evil bloodline through a sexual union with the Biblical Eve.

Interestingly, Dr. Hassan escaped the “Moonies” cult, which had a very similar doctrine. We have discussed this and other similarities between the “Message” and the “Moonies” in our evaluation of the cult groups. Hassan’s BITE Model of Authoritarian Control was also very helpful in this comparison. The BITE Model establishes a framework for examining the Behavioral, Informational, Thought, and Emotional control of members by destructive cults. Based on the feedback we’ve received from former members of the “Message,” there is no question that the group was and currently is destructive.

Jacobsen: You made an intriguing confession in the interview with Hassan. As with many who grow up in a sociocultural milieu steeped in religious orthodoxy and racism tenets, these can make racist believers. How do you deprogram from this ideology while getting out of “The Message”? 

Collins: It wasn’t easy. I have always loved all people, no matter the color of their skin. So much so, that it was very difficult to admit that I had been indoctrinated with a set of racist and antisemitic doctrines. The “Message” cult also indoctrinates its members with a strong sense of pride, and pride often gets in the way of self-examination. Interestingly, if you are a Christian, pride is also commonly listed as a sin multiple times in the New Testament. In my opinion, the authors of the New Testament were aware of how much of a roadblock that pride can be in a person’s journey to better themselves.

If the escapee is a Christian, reading the Bible can help a great deal with this process. Branham, like Swift, Davis, and others, claimed that their racism and antisemitism were based upon precepts established by the prophets and apostles of the Bible. Yet they are in direct conflict with the themes of equality found in the New Testament. The apostle Paul stated in Romans 1:16 that the Gospel was “first to the Jew, then to the Gentile,” for example. Branham fully disagreed with Paul when he rebuked ministers for spreading the Gospel to the Jews, saying that “the Gospel is not even to them.” Branham went so far as to call Jewish Christians “renegades.”

I will say that my deep love for people helped. Once I realized that Branham’s doctrines based upon racism and antisemitism had the sole purpose of dividing people into class systems, I realized that I had to swallow my pride and rise above it.

Jacobsen: Is this a common struggle of among believers leaving “The Message”?

Collins: As strange as it may seem, not all believers in William Branham’s cult of personality have accepted or believe in Branham’s racist doctrines or themes—despite being presented as “Divine Mysteries” intended to “correct” the Church and prepare the “elite” for the rapture. Some sects of the cult do not listen to Branham’s sermons as often as others, and they are largely unaware that themes of racism and antisemitism exist in the sermons. Yet almost all of them consider the sermons to be the “Spoken Word of God for the Last Days.”

However, those who have listened to and studied Branham’s sermons struggle with this. This is especially the case among former ministers who have escaped the cult. We have worked with a number of ministers who fully reject Branham’s authority on doctrine and scripture, for example, but some still maintain the Two-Seed doctrine established by white supremacists in the late 1800s and early 1900s.

Jacobsen: How does being a father help ground you, especially after leaving “The Message” cult and taking on the colossal project of cataloguing the ideological roots and doctrines and messages of William Branham?

Collins: This might actually be the reverse! [laughing] Having been raised in a group that devalued the family unit and promoted the cult hierarchy, elevating the status of a central figure, I find myself learning as much about how to become a good father as I do about the history of the “Message.”

What I can say is that the two go hand-in-hand. While examining the bad actors in history and how their actions negatively influenced the country as a whole, it is very interesting to examine how their influence was corrected. The United States of today is far from perfect, but the problems of yesteryear have mostly been corrected after having learned from our mistakes. We are now at a place where many of these bad actors can be viewed as “misbehaving children,” and we can see why those things needed to be corrected. Whether one is examining the history of William Branham or any of the other bad actors of the twentieth century, there are patterns of influence that should be seen as red flags to any parent. When a parent who is also a researcher identifies one of these areas and makes the mental association between the bad actors and another child who might negatively influence their own children, it also creates a mental marker for a topic of further research and investigation.

Jacobsen: How is your work turning the tide on this theology?

Collins: Correcting the problems introduced by William Branham and the other white supremacists is a much larger task than one person can achieve by themselves. Decades of influence through hundreds of key individuals have impacted millions of people in a negative way. Many of those influencers, though now deceased, still have outreach programs pushing that same (and sometimes worse) agenda(s). The tide will not be turned until there is a network of positive influencers that balance the scales between good and evil, racism and equality.

What I can say is that when my work is done, I will have done my small part in balancing that scale. Hopefully, there are others who do the same, and many more who pick up where I leave off when I am done. Anyone who wishes to help in or contribute to this effort can contact us on our website, william-branham.org.

Jacobsen: How are “The Message” believers protected against the outside influences like you?

Collins: As with all destructive cults, former members who present critical evidence against the central figure are demonized and vilified. Key figures of rank within the cult have launched campaigns of character assassination or worse against my partners and me, some of which were effective to a small degree. In Dr. Hassan’s BITE model, the “I” stands for “Control of Information,” and the “Message” meets and exceeds that criterion. Some former members are not permitted to use social media after realizing that critical information was spreading on Facebook, Twitter/X, and other platforms. Many sects were already not allowed to watch television or listen to the radio, and after certain interviews with former members were broadcast, more sects of the cult elevated their level of control to block current members from hearing them.

In the end, it is all about control. Where there are leaders of an authoritarian and destructive cult, there will always be rules and regulations intended to control and oppress the people by suppressing all opposing thoughts. Thankfully, the age of information has changed this dynamic, and current members are awakening to the fact that they are being manipulated and controlled. Personally, I see both the good and bad in the cult’s strategies of authoritarian control because of this. If things continue as they are now, with or without outside influences, people will eventually have their own Braveheart rebellion against tyranny.

License

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

Copyright

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

David Goggins Embraced the Suck to Become Great

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/27

In spite of overcoming fat shaming as a social phenomenon, obesity as a medical condition brought by genetics and largely lifestyle in his case, and the contagion of racism against African Americans in the United States, David Goggins chose to overcome it.

Insofar as I can tell by observation, he is a broken person in the opposite direction of an individual who consumes, sits on a couch, causes no problems, but creates no solutions. If there are any problems, then a bad example is one. 

However, at the same time, we can see something unique or distinct with Goggins in the commitment to a purpose grounded on the sense of an absolute nothing. A concept first introduced by Dr. Christian Sorensen to me. Dr. Sam Vaknin picked up a similar idea in his nothingness series.

As Goggins notes astutely, the bedrock is there when you come to the point of nothing left for you. You have nothing; you have no one except you. It becomes a moment of “me” in neither ennui nor darkness. It is more of a sense of “welp, this is it.” 

That is not even a form of bravery or courage. Merely an acceptance of what is presented before one’s consciousness, the direct impressions of the world. A centred experience of a now. The mind seems like action without movement. Language is a vessel for conveying this. 

Immediately, you must act or feel compelled to do so. David Goggins’s wisdom comes from accepting this ground state and then building up from it or rebuilding from it. He is a case study of someone, certainly, in non-normal circumstances by being born in America and having the surreal experience of someone born with black skin.

His chief value is characterization in clear, colloquial language. He speaks the way Richard Pryor spoke, which is how every ordinary person speaks. However, he achieves extraordinary things. They are achievements only within a frame of a culture rewarding them. 

He becomes a Navy Seal. He becomes an Army Ranger. He is an ultramarathon runner. It comes from building on this foundation of nothingness. He used to spray cockroaches. He was overweight. He was an ordinary guy. He knows mediocrity. 

His achievements become validated through genuinely being broken, while the adaptation from this comes with social rewards. He is he’s a tragic hero. His clear expression of taking on these burdens and moving forward while having no one, in the end: “Embrace the suck.” 

I love that. I like imbibing the bad nature of the negative parts of life and integrating them fully. It sucks. Embrace that suck now; that is, that’s the rest of your life. You will achieve more in the social rules setup, as he has, but it will suck. It will suck so bad to where you may become great as him.

License

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

Copyright

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

Dan Barker and Mandisa Thomas on Ethnic Issues in Freethought

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/26

*The interview conducted August 28, 2023.*

Mandisa Thomas is the Founder of Black Nonbelievers, Inc. One of, if not the, largest organization for African-American or black nonbelievers or atheists in America. The organization is intended to give secular fellowship, provide nurturance and support for nonbelievers, encourage a sense of pride in irreligion, and promote charity in the non-religious community. 

Daniel Edwin Barkeris an American atheist activist and former evangelical Christian preacher and musician. He is the Co-President of the Freedom From Religion Foundation with Annie Laurie Gaylor and the Co-Host of Freethought Radio, and a Co-Founder of The Clergy ProjectBarker is a member of the Algonquian-speaking Lenni Lenape Tribe or, more formally based on the official name, the Delaware Indians/Delaware Tribe of Indians (primarily named for being on the banks of the Delaware River rather than the state of Delaware) of Native Americans. 

Here Mandisa and Dan talk about contexts for Native American and African American freethinkers.

Scott Douglas Jacobsen: This is an interview with Dan Barker and Mandisa Thomas. I want to get started on maybe a little background of community experience within the secular or atheist, agnostic, or humanist communities from the vantage of your lifetime of work in these areas. So, I’ll let you pick among yourselves who starts. For those that are non-religious, say broadly speaking, either within a Native American context or within an African-American context, what are some issues that might arise individually for that person as they become more public, vocal, and comfortable in that stance and point of view for themselves? 

Dan Barker: Well, go ahead, Mandisa, let the smart one go first here.

Mandisa Thomas: Oh gosh! [Laughing] So, speaking as a black African-American atheist, I would say that most of the challenges come from the heavily religious influence in black communities and the strong tie to identification to the point where it seems inseparable whether that’s throughout history and also about matters of racial justice and other areas of justice. They seem to be inseparable in the way that there is so much credence given to the religious leaders in our communities that the presence of atheists, humanists, and freethinkers is almost erased, which presents a challenge for representation and advocacy because there’s always or mostly an assumption that civil rights and freedom are tied into religion, which isn’t true. Also, this idea is that being black is automatically tied to being religious. They’re almost inseparable, so if you are identifying as black, then you must also inherently identify as an theist. If you don’t, that presents challenges to your credibility as black, especially within the United States. That becomes a challenge for those who are coming out and deconstructing because there’s still a challenge in trying to find other like-minded individuals because there is still, the black community, in particular, is still heavily religious. So, that becomes a massive challenge for many, which creates a sense of isolation and feelings and higher levels of concealment. So, it is that in the framework of simply being black in this country that makes it so much more complicated when religion is tied into the identity of the communities, which makes it challenging not just to find communities but also to effectively discuss matters of racial and other areas of social justice without religion being invoked almost every time.

Jacobsen: Dan, how about you?

Barker: So, I am on my father’s side. I am a fully enrolled member of the Delaware Tribe of American Indians, and that’s the name the U.S. government gave us. We call ourselves the Lenape, the Lenni Lenape. Initially, we sold Manhattan to the Dutch for $24, and we had seven migrations and almost went extinct. My great-grandfather was on the Tribal Council in 1900 during the census. There were less than a thousand members left. By then, we had been pushed from East into Oklahoma. We lived in Kansas for a long time on a reservation in the 1830s to 1860s, where Baptists and Mennonites missionized our tribe and Christianized. Even though my great-grandmother was a full-blooded Delaware Indian, her favourite song was Rock of Ages, a Christian song. They went to church, they prayed, and because my granddad was five years old during that census, our family, my brothers and dad, and I were all fully enrolled members.

Most of the Indian tribes count membership by ancestry, not by blood. So, I’m only about 10 or 12% Native American blood if you go by DNA. My mother’s, grandmother’s, and dad’s sides are mostly European stocks. So, I pretty much walk through life as a white person, although I love the heritage. We used to go to some Powwows, and I heard my granddad singing some of the prayer hymns in the Lenape language, and he did his beadwork. We’re proud of all that, but my brothers and I were urban Indians. We loved it, but it wasn’t a massive part of our life, and since we weren’t identified as much as blacks might be identified as part of a culture, we pretty much lived as white kids. 

I have 164th black ancestry, too. My great, great, great, great, great, great, great grandmother; my great grandmother’s great-grandmother was African, which shows up on my DNA as 164th. In the South, if you had even one drop of black blood, you were considered black, which is silly because what do I look like? There’s no heritage there at all, but in Louisiana, they had a word for a 164th; they had half-breeds and octoroons telling how much black blood you had. Well, there was a word called Sunmele 164th, which is also considered black. Even some half-blacks can pass as white. So, I would not have been allowed legally to marry Annie Laurey in Louisiana for a while there, but that’s all pretty silly because, functionally, my brothers and I have not experienced much discrimination for being members of the American Indian tribe. It’s usually the opposite; people are impressed, “Wow, so all about the buffaloes and wow! You know all about the great spirit.” [Laughing] 

If you’re a member of a tribe, you suddenly know all things Indian, like suddenly you’re some expert, but I will say that Christianity is a big part of most of the Native American tribes. Our tribe had a blend; we blended some native traditions with the Christian traditions like many tribes do today. If you look for the Delaware tribe of American Indians, look for it online. There’s a web page where you’ll see the tribal seal; it has the turkey print, the wolf print, and the turtle shell, and our clan was the turtle clan. In addition to those three clans, it also has a Christian cross on the tribal seal of an American Indian tribe, and nobody knows how it got there. I’ve asked the tribe how it got there, and they’re not even sure. They said, “Well, we’re all Christians.” My brother Darrell and I are not, and my dad wasn’t at the end of his life. So, there’s not much of a community that you would call Native American freethinkers or atheists or agnostics, but there is a small community. 

Brent Michael Davids is also part Delaware, part Munsee, and part Mohican. He’s a famous composer, and we’ve had him discuss our convention. He lives on a reservation here in Wisconsin. He, my brother, and I, along with a few others, have started a Facebook page called Indigenous Freethinkers. You can look that up and see all seven of us. Maybe there’s more. The writer, Louise Erdrich, is a Native American and also an atheist, and her sister sometimes gets involved with it, but there’s not much we can do other than maybe compare notes and so on. I don’t want to make it even look remotely like the current Native American freethinkers’ fair with the same difficulty that black freethinkers have in this community because racism happens with all dark-skinned people. Still, with blacks, it’s just an order of magnitude worse.

So, I can’t say much more about that because there is no super-organized indigenous freethinking atheist community other than just a few of us who happen to have gotten together.

Jacobsen: Well, at least in Canada, similar to the notion Mandisa was pointing out about the isolation and the trouble finding community, there was an Aboriginal Committee for Humanist Canada. I was part of it; it was headed up by the time vice president Dr Lloyd Hawkeye Robertson, who’s Metis, and after he finished his term and I was done on the board of Humanist Canada. We’re continuing that. There are a half dozen to eight, something like this, from just different smatterings of parts of Canada, continuing some of this conversation. I’m more tokenized into there. So, I did my 23andMe, and they sent me back a sleeve of salting crackers because I came back 100% Northwestern European. [Laughing] These are the least interesting findings ever, and if I look at a picture, I look like I belong as a member of the Mormon Tabernacle Choir.

These are important things to point out because there are some threads of commonality where, for instance, when I have reached out to interview some indigenous secularists, freethinkers, humanists, etc., in Canada, I would say the sample size is small granted, but about half would say no, not because they don’t want to or that they are against it, but that within the community they’re a little bit uneasy about the impacts on some of their family by having them outspoken like that. It’s a different sensibility, a community sense, of the impacts of my doing this on my family. That’s an interesting early finding in doing some of these interviews or at least doing some of this outreach. 

Do you find some of that, Mandisa, when you’re providing a community yourself what you’ve done for a long time for black African-Americans through Black Nonbelievers or yourself, Dan, in seeing some of these individuals who are indigenous freethinkers in the United States who come out publicly? ‘Here’s my photo, and I’m with a bunch of other indigenous freethinkers in the United States.’

Thomas: I would say that, of course, yes, there is a reluctance on the part of many identified blacks in this country to identify as atheists openly, and much to what Dan was saying about the indigenous people is that there is such a cultural identity tied into being Christian even though much like the enslaved Africans descendants; it was forced. In many indigenous or Native American cultures or tribes, there is a huge effort to preserve a sense of culture that was lost, especially when it comes to when the populations are decimated. So, we experience something similar with the history of enslavement and the black church playing again such a huge role in justice in this country. There is again that emotional tie to belief and the church because it was a place where many blacks couldn’t rise to power, black men in particular, and there are some denominations that do include some African traditions and rituals. So, there’s also a tie there. 

I would say that again; the challenge does come because they’re much like with indigenous folks; the church and the music have taken on a life of their own, especially in black communities. So, it’s so ingrained into the culture. In the community that it’s really hard to break, and again, some folks are reluctant to identify because not only do they not want to disappoint their parents or even their grandparents, but they feel like they are going against the community, that they are going against the history of what we’ve been through in this country not realizing that part of that history does include black atheist humanists and freethinkers. So, that piece of education and information is missing due to the strong emotional ties many have in this community, which again makes it sometimes challenging to have these conversations. So, if you will, there’s that sense of reluctance to go against the grain in the community and openly identify, even though it’s valid. It’s extremely valid considering the history, but when you count on that sense of community for many, you don’t want to disappoint your family and other friends. It makes that much more of a challenge there. I hope I answered that question.

Jacobsen: Great as always, thank you. And Dan, how about you?

Barker: So, back in the 1980s, when I left the ministry, I was a preacher for 19 years. Then, I started working with the Freedom From Religion Foundation and appearing on national T.V. shows. My grandmother, who lived in Oklahoma, and my grandparents lived in Oklahoma at the time. She was surprised when she saw a couple of those shows, like the Phil Donahue show, Sally Jessy, or Oprah Winfrey or something. She knew something had happened with her grandson, a preacher, and we inherited all of that through both sides of my dad’s family; through the Indian side and then through, there’s like a half Cherokee half French side and grandma wrote me a letter. She said, “Danny, I saw you on television, but that’s not our Danny that I saw, as if once you’re in the group, you just have to stay in that group and that family; that’s who you are.” I didn’t reply to her. She was older and had a mixture of Christian and Indian beliefs. She sometimes would have “visions” that were real to her, where some Native ancestors would come in with their beadwork alongside a priest or a preacher walking into the room, and she would see them walking into the house. And she said, “Danny, I saw them really for real. Don’t you believe that?” And I say, “Well, I believe you felt it.” 

So, there was a little bit of that feeling like I wasn’t supposed to leave, but I don’t think that’s a race thing. That’s a religious thing; I mean, it happens to Muslims, it happens to Jehovah’s Witnesses, it happens to anybody who’s within a certain… it can happen to Orthodox Jews. So because our tribe was forced to convert between 1830 and 1860, we had our reservation, and it was like America at the time viewed itself as a white Christian Nation and that whole idea of destiny. So, to survive, most of the tribes had to assimilate in some way or another or accommodate, and so both my great-grandparents became devout Christians. It was sincere, but I’m sure it wouldn’t have happened if the whites hadn’t come over here in the first place with European guns and European Bibles. So, what happens, at least with the Native American Community, is that to the same degree as a lot of blacks, you do have a sense that it’s your whole culture that you’re questioning if you question the religion.

Jacobsen: Dan, you’ve commented as a side note on the Lehigh County Seal as a symbol of white colonialism. These sorts of things have different meanings depending on cultural and communal context. Can you comment on that for a little bit?

Barker: Yes. So, Allentown, Pennsylvania, the county seat there is Allentown in Lehigh County, which was part of our tribe’s ancestor homelands there in Eastern Pennsylvania. The Delaware Indians were in that whole Manhattan, New Jersey, Delaware River area and the famous Walking Purchase that you might have read about in the history books, which was a way that William Penn’s nephew cheated our tribe and some other tribes of a whole bunch of land; they call it the Walking Purchase, what happened in that area. Today, if you go to Lehigh County, the county seal has nothing about the original inhabitants. It’s all the farmers and the whites and the implementations, and it’s all recognizing the “old history” of that area, which goes back about 15,000 years, not just 150 years. So, a cross was on that seal, so we sued and won.

Jacobsen: Congratulations!

Barker: We won at the first level at least, but then we lost. It was overturned by the appeals court just claiming historical reasons, and I don’t know if you know, I wrote an op-ed to the local paper claiming that that wasn’t white Christian ancestral homelands and that seal is memorializing as was my tribe; it was our tribe that was there. This would never happen, but you know how the Jews claim that God gave them the holy land, and they went over there and took it from the inhabitants? Couldn’t the natives claim the same thing about Manhattan or Lehigh County? Of course, that would never happen. There’s no real power among natives anymore because we were… it was more than decimated; it was the reciprocal. It was like 90% of the population either through disease or through genocide or through being run off; many tribes went extinct, and ours almost did too, less than a thousand finally in the year 1900. So, the county leaders did not respond to my op-ed, but a few people in town did. They were surprised; they didn’t realize that history. They’re sitting in that area where the Walking Purchase stole the land from them.

Jacobsen: And Mandisa, when you provide and have been providing much on the ground community for black African-Americans in the United States across the board for well over a decade, and I’ve been part of that working relationship in terms of doing conversations as you transitioned out of hospitality into doing that full time. So, I’ve seen that growth and a lot of that momentum that you’ve been working hard towards. What are you noting as the first moments when people come to you with their needs for themselves? What kinds of things do individuals need coming out of these contexts, not simply ideas such as community but on a personal level?

Thomas: So, one of the major concerns, I would say primary concerns among many black atheists or those who are coming out of religion, is dating and finding relationships amongst fellow nonbelievers. This is a huge challenge for many; this subject often comes up in many conversations. There are challenges with meeting fellow nonbelievers to converse with or connect with on a personal level, and also, there is a challenge at times with partners who may still be or spouses who may still be religious. So, that’s also a challenge. We have seen many of our members who have faced questions regarding raising children, like what do we do now? If one spouse is not religious, one still is; what do you do about that? Because I know many of our members or people in the non-religious community, we pay attention to more comprehensive education. More people are maybe not may not necessarily be having children, but that is a point of reference and concern to many is how are they going to find more lifelong partners that are atheists and nonbelievers or how are they going to coexist with their existing partners as they come out of this indoctrinated belief. Learning how to navigate is a major concern among many, and that is often at the core of the community-building piece and the networking piece that is often important to the work that we do because once people come to that realization that they are atheists and that there are other issues that they are concerned about specifically and what Dan reminded me of the fact that reparations for African-Americans or the descendants of the enslaved are often a hugely important conversation in our communities.

But first and foremost, having been a practitioner or being a practitioner for all these years, one of definitely the most important concerns that people have on a personal level is finding meaningful relationships and romantic relationships with fellow nonbelievers because dating is a challenge when it comes to believers. It can also be a challenge for fellow nonbelievers to find those connections. So, that is a huge concern amongst our members in particular.

Jacobsen: Are either of you aware of conversations between African-Americans and Native Americans on these free-hought issues, whatever they may be along that spectrum that we’re all familiar with?

Barker: I’m not aware of any of that kind of conversation. A lot of or some African-Americans have Native American blood, and a lot of them do because of the history, but as far as freethought goes, it’s still pretty rare, pretty, I guess, new to come out as a freethinker in either of those communities.

Thomas: I’ve known individual Native American indigenous people who have reached out to us, and they have asked whether they could participate with me, and of course, the answer is yes, anyone can participate with us. At different events over the years, we have connected with folks like Native Americans who have expressed the same sense of frustration and tension that many black folks do when it comes to finding fellow like-minded nonbelievers who can directly relate to the challenges. So, it’s been in pockets. We hope to connect with more because the populations here are as scarce as they are amongst indigenous people and their descendants.

I imagine that it’s even harder to find more Native American atheists because now, online, black atheist groups have exploded. Those are quite common on social media. Some folks are making themselves known through YouTube videos, TikTok, etc. However, when it comes to actually organizing and bringing together people as a community, that is still something that few organizations, namely Black Nonbelievers, are doing. There has been interest in other people of colour in starting something similar because they recognize that there is a need for it. Connecting directly with those folks is necessary because finding them and bringing them out is hard. So, the connections that we do have are still few and far between. Still, we have been fortunate enough to have engaged through either our website or through other events with indigenous and Native American folks who are relieved to see us there because it does give them hope that they can find others that they can relate to and hopefully start something similar.

Jacobsen: So, outside of the personal history or the organizational provisions or how County symbols can have a different impact on individuals coming across and with a different history, all of these tell me that we can’t eliminate history. It’s a truism, but it’s important to make it explicit. So, an important point is building those networks so individuals and communities can thrive. In contrast, Mandisa has explicitly pointed out they cannot find community in any way, or if they do, it’s a bit of an issue for them to come forward or even to find intimacy. So, Dan, what was the idea behind indigenous freethinkers to bring that forward in an early stage and Mandisa? What were some of the sparks for Black Nonbelievers Incorporated?

Barker: So, before I answer that, you said we can’t get rid of history or something like that, but we do get rid of history like a County seal in Lehigh, Pennsylvania, got rid of history, thousands and thousands of years and a lot of people in Allentown Pennsylvania; they have no idea that they’re sitting on the land that was stolen and had all that culture and history. They think old history is 200-year-old buildings. I just went to the web page of Indigenous Freethinkers; it’s a Facebook page, and it has yet to be active. It’s not like there’s a big crying need for indigenous freethinkers to find each other, but we do, and it’s more like sharing ideas and thoughts, and I just noticed this: there are 17 members there. So, it’s more than doubled since I was there, including Heid Erdrich; she’s the sister of Louise Erdrich, the famous author. She’s been on that list for a while; she’s a poet in her own right, there in Minneapolis. 

So, it’s a self-identification thing; we all know that we are members of indigenous groups and yet we’re out in the world, and yet we still hang on. I guess it’s like how Jews want to be with other Jews just for the common culture and the common ancestry there, although not all indigenous groups are the same. They don’t all have the same histories; there’s a lot of overlap in some of the mythology. In my tribe’s case, we know some of the mythology, but so much of it was lost, so much of it was just gone and mixed, and in Northern Oklahoma, there were seven or eight different tribes that the U.S. government mashed together. So, there was a lot of intermarriage between the Cherokee and other groups, but I guess whoever you are in this world, you feel a connection to some culture or ancestry and in my family’s case. It was our land that was stolen. Culture was stolen, and then, in Mandisa’s case, it was not that the land was stolen. They were stolen from the land and brought over to another continent to work as slaves.

I don’t know if this is relevant, but I’ve been reading about slave revolts, and I’m surprised how many there were. Not all the slaves were believers. There’s a history even before the Civil War. There’s a history of atheistic, skeptical slaves even working on the plantations getting together. So, they weren’t on their knees praying to Jesus or any of their particular African beliefs. So, it goes way back, but it is the sense of being not an insider, of being a bystander or being something extra to the real white Christian Americans who founded and run this country. There’s always going to be that sense that we’re somehow off or that we’re somehow not fully welcomed into American society, especially when you see what happened with the reservations and with the desecration of lands and holy places.

For most Native Americans, their religious beliefs were tied to geographical places: the River, this lake, and this mountain were important, and when they were yanked away from that, it ruined everything. We had to go to some kind of generic religious thing. In my family’s case, it was the River that was there in Manhattan, the Manhattan River, that is now totally paved over, and then it became a canal, and then the canal was paved over, and that became Canal Street. So, if you go to Canal Street in southern Manhattan, which used to be the holy River of the Lenni Lenape tribe, where the snake was driven underground in mythology, that’s gone, and when you uproot people, you lose all of that. So, we share some of those regrets and feelings, and we all share a kind of, I don’t know what you would call, a kind of specialness that we do have, an identity that we can hang on to. An identity that is being threatened by the majority religion in this country.

Mandisa Thomas: I agree, Dan, and I will say definitely. What sparked things to start Black Nonbelievers and to connect with more black atheists in particular, say that was a mentor of mine, one of my teachers, Diane Glover, who was keen on black liberation, education, especially for black children, and understanding the institutional factors of racism and injustice, but she’s a hardcore Christian. So, when I started expressing my dissent and my disdain for Christianity in particular, she was scared for me, and she became offended when I shared Jeremiah Camara’s website; Jeremiah, who is the director/producer of Contradiction, which she was featured in and she was quite upset about that. She couldn’t understand why I would choose such a path. I had to tell her that it was due to her mentorship and that it was leaders and strong women like her who always taught me to question the status quo to have a better understanding of what happened to our ancestors and these institutional atrocities that we endured and being Christian, in particular, was one of them. We can’t get around that. 

And I also knew as Dan said before, that black folks had a history of rebellion and resilience. Many do not just sit down or sit back and accept the conditions. It was because of that that certain brutality was imposed, but the fact that there is a history of humanism and free thought and atheism in the black community that is not often spotlit and the fact that there are more people. I had people reaching out to me privately, and they would ask, “Do you not believe?” I said, “No, I don’t,” They said, “Good, because I don’t believe either.” So, speaking up and speaking out encouraged more people to do and express the same. I thought that we were in Atlanta. This was right around the time that the Eddie Long Scandal broke, around the end of 2010, and there was a lot of discourse. There were a lot of people who were critiquing, even a lot of Christians. 

That was the right time to say, “You know what? Not only do I have an issue with this institution, but I have also thoroughly examined my identity and have come to terms with it and have come to truly understand that I do not believe in any God, Spirit, or supernatural beings whatsoever.” There must be more of us out here because of the history of resilience, resistance, and rebellion in black communities and other communities of colour. It’s like no one just ever accepted it. And in this day of information and people’s ability to speak up more, there has to be more of us out here. So, that was the driving force, was that it was needed. It was needed, especially due to the still lack of representation in both black communities and secular communities of people of colour, particularly black folks, and also getting them together in person. Being online and connecting through social media is a great start, but to truly build on that community aspect through good, bad, or what have you, nothing replaces that in-person engagement. There’s nothing like hearing people say I thought I was the only one, and the fact that I see people gives me a sense of relief that we exist. Many of our members credit Dan for their transition and deconversion; others in the community noted that many of our members do credit.

However, when it came to actually finding the black folks, that was important to them because that is a starting point, and we always encourage that to be a starting point for those connections; we certainly encourage folks not just to stick with Black Nonbelievers, but, if you find that this is an organization that you call home, wonderful. That is what we focus on, and we focus intentionally from the perspective of being black. There are cultural experiences that many of us can relate to, and there are things that black folks like to do, and that is okay. We represent our communities; we represent our culture; we represent what it is not just to be an atheist but also what it is to be black in this country, which is diverse. It is diverse, and it is also about breaking that stigma about what it means to be black, especially when there is so much in the way of assumptions about what it means to be black, in the United States and even throughout the world, which usually implies that you are Christian or religious in some way. And so dispelling those misconceptions was extremely important.

Barker: And Mandisa, one thing that will help is Godless Gospel.

Thomas: Yes. [Laughing]

Barker: Have you got your plane ticket for the rehearsal yet? 

Thomas: I did. I am all set and ready to go.

Barker: Yes, this will be our second performance.

Jacobsen: What is the Godless Gospel? I have to plug it.

Barker: Well, it’s gospel music, a musical style directed by Andre Forbes, a former professional gospel musician, songwriter, arranger and a whole band of former gospel players. One of the drummers is still playing in church, but he’s not a believer. And singers, mostly black singers in the group, singing secular, atheistic, humanistic, and naturalistic lyrics to that gospel style, and Andre is the right guy to do that style. You’ll agree, Mandisa. It almost feels like you’re in church when you’re listening to it.

Thomas: Absolutely, and I am honoured to have made this connection with Dan, with me being a singer and Dan being the singer, pianist, and musician he is. I remember when you told me about this concept that you had about the Godless Gospel and one of the things that Black Nonbelievers do exist to do is make these connections, not just social and personal connections but also professional connections. For people with a skill set, talent, and creativity, some things can be created from that, and that has come from that. I remember that Andre was a gospel producer and singer, and he had his journey of coming out as an atheist. It was wonderful when there was an opportunity to connect him with Dan. It gives another style to some of the music that Dan has produced over the years, and it also connects Andre’s music, and it sounds amazing. It is wonderful to be a part of that and see it come to life. And yes, we have connected people with the gospel, which moves many people, black and white. Many folks love gospel music, but it becomes harder to listen to because of the lyrics as they come out of religion. So, yes, it’s a wonderful project that got people moving. It was great, it is soulful, it is just wonderful.

Barker: And you got us in touch with Andre in the first place and with D’Angelo. I don’t know if she’s part of the Black Nonbelievers, but D’Angelo is from Jacksonville, and you just heard about the shooting in Jacksonville yesterday, that racially motivated shooting. This crazy guy killed three people.

Thomas: Oh, jeez!

Barker: Anyway, and then, of course, you put us in touch with Andre, and Andre knew the other musicians because he’s in the professional industry of what you would call gospel music, and all he does is R&B, and he does some rocking stuff too. And so, Andre and I have written the songs, and our styles are different, but I handed over the control to Andre, and he took my songs and spruced them up into an amazing thing. So, this year, we’ll be doing our second performance on October 13th in Madison, Wisconsin, at the Freedom From Religion Foundation’s Annual Convention.

Thomas: Yes, we are still looking for singers. The audition process is ongoing, so Scott, if you could promote it to encourage more people to audition, that would be awesome!

Jacobsen: Link in the text. [Laughing]

Thomas: And the one thing that I’m grateful for is D’Angelo came along with Andre. He might share it with her, but I got the involvement of Cynthia McDonald, Candace Gorham, and Steven Phelps from Sunday Assembly Nashville. I had the wonderful opportunity to connect with other singers and producers throughout the community, and I have been encouraging them to audition and become a part of this project because we want it to be multicultural and diverse, and anyone can sing it; anyone can be a part of it, and it is just great to have people within the community who have responded to it as well. So, it is awesome that those connections we build mean something beyond just leaving religion behind. We are being innovative; it’s being innovative, it’s historical, and we’re doing unprecedented things, and I’m just really excited about that.

Barker: And I found Tahira Clayton; she’s an internationally known jazz vocalist, and her husband, Addison Frei, is a well-known jazz pianist. When she came to audition for Godless Gospel, she had been raised in the church, in a black church somewhere in Texas, and he had never heard her sing. He never heard his wife sing gospel; she always sang beautiful jazz. She does all the standards, and when she auditioned, she started belting out this gospel music; he said, “What is that coming from?” [Laughing] 

Thomas: Her voice, she is amazing.

Barker: He said it was just there from my childhood; it’s just something you grew up with. So, yes, she’s a great soloist.

Jacobsen: There’s a larger topic here, too, around secularizing parts of communities and culture. They were so, taking the gospel, removing a lot of the supernaturalistic elements and making it something that people enjoy anyway. Are there other aspects of American culture generally that can be secularized in such a way that ordinary people can make free thought more accessible to individuals who are looking for that community or just looking for a good time while being a free thinker?

Barker: Well, what first came to my mind was Jeremiah Camara’s films. He was at our conference in Canada this weekend. It was in August, and his films are on Hulu or Amazon Prime; Holy Hierarchy is the one we screened just this last weekend about the history of oppression and slavery in our country. So, that’s using art to get a message across, and he interviews many people, but he has a lot of history in that. He’s an incredible filmmaker, talented, and a Freedom From Religion Foundation board member.

Thomas: I agree with that 100%, but religion, Christianity in particular, has always borrowed from secularism. I would say that it has always hijacked secularism. It has been a common practice for secular themes and humanistic themes to have been co-opted by religion, and, unfortunately, so many people think that the barometer or the standard is set by religion, and it’s not. Practices of secularism and humanism predate religions, especially the Judea-Christian religions. that being able to point. We even see it in things as we see it in children’s literature, and we see in other cultures throughout the world that being a good person and doing the right things have nothing to do with any belief. So, it is a matter of pointing out that religion has always borrowed and not just borrowed but has stolen from many other cultures that aren’t as dogmatic. 

I credit my upbringing and having learned about various aspects of history and culture, especially on the continent of Africa, which is undisputedly the cradle of civilization. There there’s no disputing that now. So, knowing more about how the world has been secular and humanistic, even through different religions and cultures, can help turn that around. We can deep back this narrative that religion has the moral high ground, if you will, or sets the standard for what it means to be morally good because, as we see throughout history, that can stand a question. 

Jacobsen: I was talking in Copenhagen to Debbie Goddard about this, and that point about Godless Gospel, and I appreciate the corrections from both of you; two of the responses there, that I mean a lot of cultural artifacts in music and art have had Christianity or other religions grafted onto them often by force of coercion. So, this is a process of de-Christianizing art and cultural aspects already there. With regards to networking and community building, has there been any discussion or efforts from some of the larger not individual organizations like State, provincial, or national but more from umbrella organizations that may be national or International to have these conversations more formally because they’re more in a position to do so simply for the matter of the fact that they represent several different organizations?

Thomas: I certainly appreciate Freedom From Religion Foundations’ willingness to have these conversations at the events, at the conventions and their support for previous events that we have put on, like the Women of Color Beyond Belief conference, where we have featured all women of colour; speakers, activists, organizers, etc. We are seeing an intentional shift and willingness to listen, not just listen but put it into practice. When we talk about diversity, equity, and inclusion, it’s something that takes time to dismantle these institutions that have certainly kept white supremacy alive for so long, like that has impacted other white people. So, being intentional about especially listening to those of us who have come into this community to say, “Hey, these are the things that we are working on that we see need improvement. We’re not just sitting there waiting for the organizations to do it on their own. It takes a team effort to do,” even as the process becomes challenging at times and can be downright uncomfortable, that is what allows us to improve and be better.

They are also taking from the work that has been done already because there has been incredible work throughout the years speaking of Annie Laurie and her mom, Nicole Gayler, who founded the Freedom From Religion Foundation, Madalyn Murray O’Hair, who founded American Atheist, and all the folks who have done this work to make this a part of institutions. Certainly, as more folks come into the movement in the community as an organization or as a community that prides itself on evidence and new information, these things have to be taken into consideration, and they have. They have many other organizations who work alongside us, Black Nonbelievers, speaking and being willing to keep it, not just at one-time initiatives and conversations. These things must be put into practice for this to continue. So, from my vantage point, there have been some good changes throughout the years in the community and through organizations and their willingness to take us seriously.

A few years ago, The U.S. Secular Survey was launched. From that came the black non-religious Americans report, which we collaborated with American Atheists on, spelled out the challenges that black non-religious people face. So, now there’s data for that. There is empirical information to show those challenges so that people are not just saying, “Hey, they’re just saying it, and there’s nothing to back it up,” even though few research and other research forums do back it up. However, it comes from a specifically secular source, allowing for more credibility. So, there will always be more work in those areas. However, in my work and over the years, there has been tremendous improvement in the initiatives and work being done collaboratively.

Barker: Well, Mandisa, I must correct your serious mistake. 

Thomas: Okay.

Barker: Ann Gaylor’s middle name was not Nicole; it’s Nicol. 

Thomas: Oh.

Barker: Nicol; that’s her Scottish ancestry. People always say Ann Nicole Gaylor, but she didn’t like that. She and Annie Laurie are proud of their Scottish ancestry. Mandisa, you deserve a lot of credit for making a real organization to address this, a formal organization to unite people. Otherwise, we’re just a bunch of acquaintances and friends. So, congratulations to you for making Black Nonbelievers happen.

Jacobsen: Truly. What are your primary efforts in creating community through annual events? One of those I’m aware of is the convention. What is it, and what other ways are the Freedom From Religion Foundation or yourself doing it?

Barker: Creating community is an important part of the Freedom From Religion Foundation; we’re a national organization. So, we do have a yearly National Convention. We’re coming up on our 46th this October. There are a few hundred people, sometimes five or six, or we even had a thousand at one convention. It’s not our entire membership; we have over 40,000, but it’s a good place for those who want to get together to hear speakers, have good food, hear music, and interact with each other. Many tell us that the most important part happens in the hallways when they bump into others and say, “Wow! you too?”; the unplanned part of a convention, which is nice. And then we’re working on an app, which I don’t know if we’ll have in time this year, where people can say, “Hey, I’m from Michigan. Who else is from Michigan?” that kind of thing can we get together.

We also have chapters, and again, even though the community is not our main focus, our main focus is working to keep the State and church separate through legal action and then educating the public about freethinkers. We have 25 or 27 chapters around the country, which are bottom-up. We don’t try to start chapters; we’re not like a denomination, a church that goes around planning churches everywhere. The best chapters are those that can’t help but form bottom-up organically. So, the chapters have different purposes and activities; some are just social groups, some are activist groups, and some are involved in litigation, whatever they want to do in their local area as they come together to form some community. Sometimes, it’s just cleaning the streets doing Highway cleaning, and sometimes, it’s contributing to charities, raising money to help local charities.

Community happens when people have a common goal or common sense of identity, and of course, our national convention is just a huge part of that. Many people who come for the first time say, “Wow! This is the first time I’ve ever been in a room where I can say whatever I want and not worry about it,” and meet other people. Sometimes, they meet people and go, “You mean you just live around the corner from me? I never knew that” They’ve been keeping their mouth shut in their local communities because they’re afraid, especially in rural communities. In fact, at one of our meetings, this woman walked in the door, and Howard said, “What are you doing here?” She looked at him and said, “Well, what are you doing here?” They were neighbours; they shared a common property line. They thought the other was Baptist and were keeping their heads down; they didn’t put any bumper stickers on their cars, and for almost 20 years, they could have been friends and freethinking, but they didn’t. They came to one of our meetings and found each other, which was a fun story.

So, yes, community is important, and with FFRF, we accommodate that. Our main purpose, of course, is the legal action and the educational efforts. We have a national radio show, a national T.V. show, a national newspaper, a weekly ‘Ask an atheist’ on Facebook Live, and we publish books as educational. People wanting to have the same result, the same purpose getting together; that’s exciting, that’s electrifying to say let’s march together, let’s work together, let’s protest together, let’s sue the government together, and that creates a special kind of community,

Thomas: I’m glad I could rethink my response now. [Laughing] Yes, in addition to our annual cruise convention, we host an anniversary celebration every five years. It is an opportunity for people who have been involved with the organization or are new to see how far we’ve come as an organization and the folks. We are still developing leadership and connections throughout the community and have affiliate groups. We certainly have a model we follow to bring people together. Most of it is social; however, it is similar to FFRF. We do volunteer work; we certainly encourage that. Sometimes, we have guest speakers. We started doing a YouTube show on our YouTube channel called In the Cut; we’ve been doing that since 2022 and collaborate on various initiatives with other organizations. We are now co-sponsoring a student scholarship with the Secular Student Alliance. 

The one thing about our events is an intentional focus on people. There’s an intentional focus on making sure that people feel welcomed, feel included, and that people are communicating with each other not just simply on an intellectual basis but that people know that they are feeling supported because when you feel that support, and you know that there are people who understand and can connect, then that blossoms activism. The further activism of the state-church separation, the protesting. People find that they can do this together once they understand that there are others out there, and I love people meeting for the first time. Folks who come to our events and are inspired by them are inspired to stay involved. And that’s one of the things about community; it’s more than just fun. Sometimes, we challenge each other, especially as people go through that indoctrination process, which helps us grow as a community. So, I’m proud of what we have accomplished at Black Nonbelievers regarding our consistent community engagement, helping people stay informed about what is happening throughout the community, and helping us sustain it. 

Jacobsen: There was another topic as well that I wanted to focus a little bit on, the economic, political and social force that it is with greater impact on Native American or American Indian and African-American or black communities in the United States. And that’s inverting the focus or reversing the focus from how one feels coming out of a religious community within either African-American tradition or within the Native American communities and more the wider culture having racist stereotypes about people coming from those communities. How does this fact-of-life factor come into play for individuals leaving those communities and entering the wider society? I recall in one of your earlier responses, Mandisa, you noted the isolation that can be a real factor and then Dan, you noted that there’s a long history of white colonialism and racist oppression that is here even though, as properly corrected, it can be erased; the symbols and things of the history. Either can start.

Barker: Go ahead, Mandisa, you’re on a roll right now.

Thomas: I’ll make this brief. In combating those notions and those stereotypes, as a community, at times, we tend to fall into those preconceived notions about what Native Americans are like and what black folks are like due to misinformation and the miseducation, and also just a general sense of not being directly involved with those communities. And so, often, we’ll be in secular spaces, and we talk about these challenges. Sometimes, there’s resistance even among fellow atheists, humanists, and nonbelievers because these are things that they’ve never been confronted with before, and so with that tends to be a sense of defensiveness. We can’t blame people for what they don’t know, but again, because we are a community that prides itself on evidence-based practices and practices and verification. 

Telling people to confront those notions they may have had can be uncomfortable for many. There have been instances where a person of colour may step into a predominantly white room of secular folks and be asked all these questions about the black community or indigenous community, expecting that we’re supposed to speak for everyone or expecting that we all care about those issues the same and that isn’t always true. Just like no one community is a monolith’, people must understand that our experiences also vary and that there should not be one barometer of what it means to come from those communities and represent them. So, the challenge comes in at times, not with the people we are opposing but with those who are well-meaning and who may not necessarily know but get so defensive that they may not want to know, which becomes a challenge. So, many more in our community must be mindful of that because we are people at the end of the day, and human beings will make mistakes. We need to acknowledge any indoctrination outside of religion that may have clouded the view of different folks and be ready to understand and learn and also do better.

Barker: I can’t speak with much authority on this for indigenous Americans. My granddad, of course, was born and raised in Indian Territory. Still, my dad’s generation in Southern California was pretty much assimilated and living as urban Indians, proud of the heritage and not feeling inferior because of it, but noticing, of course, that there was some discrimination. So, my brothers and I were pretty much white most of our lives with just this fact that we were members of a tribe, and when it comes to freethinkers in the indigenous community, I don’t think there is such a thing. There are just a number of us individuals who know each other, and maybe some of them contact Mandisa because Black Nonbelievers welcome all people of colour, but other than that, we are on our own, at least in this generation. I never had to live on a reservation, or I never had to suffer the deprivations of watching the U.S. government come up with billions of dollars to build an oil pipeline under our land, but they couldn’t afford to build a water pipeline to bring water to the reservation; just this inequity, this inequality that’s happening with people of colour.

I wish there were more of us; I wish we could be more active, at least those who are online; we don’t seem to feel the same type of real oppression now that some of our ancestors did.

Jacobsen: Do you want to make any final summative thoughts or summary statements to conclude this broached conversation?

Barker:‘ I’d like to say something going back to your first segment about reparations; maybe you could just edit it back to that point. As I said, I’ve been reading many books about enslaved people’s revolts in history, not just in the American South but even back in Spartacus in Rome, and they never turned out well. Spartacus was the exception, his revolt lasted two years, and they really kicked the Roman Army’s butt, but basically, slave revolts ended pretty badly. I just read a book called American Uprising, the untold story of America’s large slave revolt. It happened in 1811 in New Orleans in the sugar plantations where there were first and second. Third-generation Africans and then, of course, a lot of new Africans that were just brought over, and more than 500 of them successfully revolted and rose against these churchgoing Christian enslavers who were becoming wealthy off the sugar plantations. I mean, just obscenely wealthy off the backs of these people whose lives. They only lasted about seven years in that heat, and because of the work the enslaved people had to do and the oppression, they revolted. The Louisiana Purchase was just new; it was just a new part of the U.S. government. 

So, there weren’t many military forces the government could call on. There were a few, but after a few days, the formerly enslaved people marched on New Orleans. They were fed up and somehow ingeniously communicated through all those plantations, but the revolt was put down. The soldiers and then, of course, the enslavers themselves fought back. They murdered the leaders and cut off their heads, and this happened a lot, especially in South American plantations, but stuck their heads on poles along the road and along the Mississippi River. And the U.S. government saw fit to pay reparations to the enslavers for the loss of their property. They killed their slaves who revolted, and the government found the money because it was more important to the economy of the U.S. than to have these sugar plantations going. They found the money to pay back these enslavers for the loss of their property, and yet we’re still struggling over trying to find the money to do real reparations to the people who were real victims of all of this.

Thomas: I couldn’t agree more with that, Dan, and I would say there’s a tribute to that slave revolt. The Whitney Plantation is right outside New Orleans, and people must understand that black and indigenous history and our struggles are American history. It’s also important to our survival as a community to understand how State-Church separation, racial justice, and economic justice all play into our activism. We need to be educated on all of that, and if these are areas of activism that atheists, humanists, and agnostics can be a part of, then they should because it impacts us more than we realize. We need to understand and get a layer on the perspective of the folks who have lived it. Again, there is a history of people of colour; atheists, humanists, and agnostics that have played a role in resistance movements and how that is extremely important to the work that we do because if we don’t understand where we come from, then how do we know where we’re going? And so, that is often a phrase definitely in African-American communities. There is a phrase called ‘Sankofa,’ which means return and fetch it. And so, to understand and to reclaim parts of those histories and parts of those cultures and to gain a better understanding of where we’re going and the work that is still needed and it can be done while we embrace the liberation and the joy of being free from religion at the same time.

Jacobsen: Mandisa, Dan, thank you very much for the opportunity, your time, and the great work you’ve continued to do for many, many years.

Thomas: Thank you. 

Barker: Well, thank you, Scott. We can come back to the Vancouver area and see you someday.

Jacobsen: Sure, you can come to the farm, and I’ll show you some horses.

Barker: Oh really? Okay. We didn’t have a chance to talk about Kamloops, the Indian schools and the dead bodies that were found there because of the church. I’m sure you’re well aware of that history in your part of the continent. 

Jacobsen: Yes, I mean, even in Canada, there was the Attawapiskat; it has the highest suicide rate of any community in Canada. There’s a lot. 

Barker: The pope came over and apologized, but that was it; he just apologized. 

Jacobsen: Well, there’s a background there. So, Lloyd and I, Lloyd Hawkeye Robertson, we’ve been talking about this for a while, and, the first instance, the pope came in, and he didn’t apologize. Still, a subtle point was pointed out by a Canadian writer who’s now deceased, who I do have an interview with, which I cannot find, but her name was Lee Maracle. This name is familiar to either of you: an indigenous writer, a cutting writer. In an interview, she commented that if he’s not apologizing in an open-hand situation like that, he probably can’t feel he can do it because it’s probably happening elsewhere. Then you have to make an apology there, too. So, it becomes a cascade of responsibility. That’s what she was implying. That was before, and that’s a sharp point that even the basic idea had occurred to me. 

And then later, most recently, he has come and apologized, but yes, to your joke, Yes, he just apologized, but he’s not doing anything. Thoughts and prayers are equivalent, but there is a lot of stuff like that. I mean the little group that I’m a part of, which is intermittent, we get emails and articles, and I’ve done many interviews with Lloyd and others. It’s similar to your indigenous freethinkers’ group where it’s there, but it’s so informal as not to be there. It’s a couple of handfuls of people, and they do some good work. 

Barker: Yes, there’s no driving need or driving issue. So, we poke in every year and say hi.

Jacobsen: Yes, another thing sparked this whole thought years ago; this is a credit to Mandisa. We must have done 50 interviews or something. In one of those, you mentioned to me this years ago, like three, four or five years ago, with the first mention, which is basically if you leave the black church, you’ve considered no longer black often; you’ve lost your black card. That’s similar to the notion I got from indigenous Canadian folks; like they were comfortable as freethinkers, they have no problem giving interviews. They were just a little uneasy and nervous, so they declined due to its impact on their wider clan’s use of the phrasing. So, they have no belief in the Creator. They like the rituals but don’t believe in all the supernaturalism around them. They’ll go to smudge ceremonies, but for the community, they’re afraid they’ve lost their indigenous card. It’s not put in those words, but a similar concept and consequence seems to be at play regarding what Mandisa was saying first with the black community and leaving the black church.

Barker: Yes, and in both cases, it’s ironic because Christianity wasn’t the people’s original religion. 

Thomas: Not at all, and it’s White Evangelicalism that was the problem, not atheism. 

Jacobsen: Right. There’s this strong Anglo-Saxon European Christian identity. I remember Noam Chomsky had an interview years ago, and it was like a series of really in-depth interviews. There was some piece of European Christian propaganda that was trying to entice people from the old world Western Europe to come to the New World North America. It was an indigenous person, an Indian, to use the phrase in the time, and that person had a scroll out of their mouth and in the language it had said to come and save us… something like that.

Barker: That was the original Puritans; that was their motto.

Jacobsen: There you go. 

Barker: When they came over, they had that sign ‘come over here and save us.’

Jacobsen: Yes. I’m going to be doing one of my friends, she’s Alaskan and American, she’s a Tsimshian. She’s a little bit of Haida, too. I started publishing with her ex-husband. He’s a carver, and he noted within their particular band, they were quick to adopt the Christian religion; he was an Anglican guy because they saw a close relationship between the totem and the cross, and they prided themselves on being the most progressive, the most willing to accept new ideas. And so, it was like a greased-wheel situation for European Christian Colonials for them. 

Barker: So, I have to go, Scott. It was fun talking to you again, Mandisa. 

Thomas: Yes, same here.

License

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

Copyright

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

Wil Jeudy on Texan American Atheism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/25

Wil Jeudy is the Texas State Director for American Atheists. Here we talk about Houston and Texas and the state of American atheism and secularism there.

Scott Douglas Jacobsen: Today, we are here with Wil Jeudy. Regarding Texas, what areas of activism do you have to put out as a fire, if any?

Wil Jeudy: So, I lean progressive. Atheists, nonbelievers, and in Texas, there is a lot of work to be done as far as activism for people. That aligns with my worldview. So, personally, my activism revolves around secular political activism. So, giving secular people a voice in local politics here in Houston also normalizes nonbelief.

Jacobsen: How did you come to progressive politics and atheism as an outlook on the world? 

Jeudy: It was gradual. I grew up a Christian kid until 10th grade. I had daily indoctrination. I believed in all the Christian stuff. Once I left the school, I went to a typical high school, a regular college. I learned about the wider world. Then I got into medical school. It didn’t make sense. I slowly flittered away from Christianity – religion in general. There was no trauma. It didn’t make sense without the daily indoctrination. I flowy flittered away. By my early 40s, I was comfortable saying, “I do not believe in any of these things.” I went through spiritual pantheism; all paths lead to the same place. I explored some other options. In the end, I became comfortable. There is no evidence for any of this. I am okay cutting ties with all of it. That is how I became an atheist. Atheism means you don’t believe in a higher deity. The way I describe it, I am not going to sit here and say, “There is no God,” because the burden of proof is not on me to prove a negative. The way I believe, there is no evidence put in front of me that would make me believe in a higher being, especially the Abrahamic God. 

Jacobsen: I assume you grew up in that area within the American educational system in Texas, particularly Houston. How was it for you? You mentioned that indoctrination was present. However, it wasn’t differentiated whether it was in the home, the school, the community, or the church. 

Jeudy: I grew up in South Texas. Go down until you hit Mexico, then back up 10 miles; that’s where I grew up. My indoctrination was in school. We rarely went to church in the home. It wasn’t a very religious household. It was just in school, a private school. That was the indoctrination where it happened. It was a non-denominational school, reasonably bland. It wasn’t charismatic or anything. 

Jacobsen: Certainly, to paraphrase Richard Dawkins, you should have a basic understanding of some of the texts or some of the core literature of the Bible because a lot of literature, at least Western literature, uses the Bible as a reference point. So, it is helpful to be a literate citizen to know parts of the Bible.

Jeudy: I agree.

Jacobsen: At the same time, I have been doing a series, which may be the first to look at international Indigenous freethought communities. I have done a lot of work interviewing individuals of more immediate African descent. We’re all African. I am taking a more short-term, colloquial definition thrown around a lot in North American parlance. One thing that came up in several interviews, particularly with Mandisa Thomas in a leadership position. If someone is African American in the United States and leaves the church, it can be much more complex than someone who is European American or even an Asian American. It has a lot more connotation within the community. What was the experience for you? You noted that you were part of a community and are an atheist now, so you are not part of that community.

Jeudy: My experience was different than Mandisa’s. I grew up in an area that is 85% Hispanic. I am Afro-Latino. I don’t have that experience. You are an African American. You leave the community. It causes angst and dissonance. That was not my experience. By the time I drifted from religion, I was an adult. I had a career. It didn’t matter what you believed in. The people I knew weren’t a big deal. I was married a long, long time ago. I was divorced a long time ago. I didn’t have children with different beliefs in the household. It was an easy time. That was my experience.

Jacobsen: You mentioned how becoming an atheist was a gradual process. The basic plan of atheism is that it doesn’t necessarily mean anything else other than a denial or a rejection of the concepts of these supernatural interventionist beings. Were there particular moments where there were more significant changes in that process of disbelief?

Jeudy: No, there was no event. I slowly flittered away. I would say the most significant inflection point that was most dramatic was college. I learned about different cultures, religions, and a wider world than what you learn in high school. My skepticism started then in general. Questioning things, questioning things taught as a kid in high school. That was an inflection point. It set up the journey away from religion, which, again, was a gradual one. I stumbled into secular groups in 2016 here in Houston. I wasn’t looking for a community, a nonbelief community. When I stumbled into the Houston Oasis community, I met like-minded people. I was immediately hooked. These are my people. That was another big inflection point. It was okay within here. “I am an atheist. It is fine. It is okay.” By the time I was an Oasis Houston, I was already a nonbeliever. It wasn’t a big deal to me. It didn’t make sense; religion didn’t make sense. 

Jacobsen: What areas of church-state separation are particularly acute concerns in Texas? 

Jeudy: Oh, man! It is all over the place in Texas. This is the perfect example. Church-state separation, the state part of that. The state legislature is oversaturated with Christian nationalists and “conservative” Republicans. They are overrepresented. Therefore, they must pass these laws in Texas over the last six years, probably longer. They get to pass these laws that are dripping with Christian Nationalism, which is another way of saying “Violating separation of church and state.” Some five or six years ago, they had the Ten Commandments Bill. If somebody is a citizen and wants to put up a Ten Commandments sign for a school, then a school must put it up and display it in the school, not can but should. It is imposing this shit on everyone else. Texas is pluralistic and heterogeneous. That screams the violation of church and state. The chaplain bill is legislation that says, “Chaplains can be school counsellors in high schools.”

Jacobsen: What?!

Jeudy: Yes, with no training or special training as a counsellor or certification, if you are a chaplain, you can do it. They passed that law. There is another bill, not about the Ten Commandments. In God We Trust, it was a couple of years ago was one. Texas keeps putting these out as egregious violations of church and state. We need activists to tell the people of Texas. “Hey! This is not good. This is not good because of this.” Do our best to push back against this. 

Jacobsen: This stuff wouldn’t exist without the quiet support of the community. I can give a background. I grew up in Fort Langley by Trinity Western University in British Columbia, Canada. It is the largest private university in Canada. It is Evangelical. I have been to dinners with people who work at this university and prominent students. They will say, “If it is not God’s Law, it is illegitimate.” That thinking implies an overriding secular law, not necessarily god’s law imposed as ten commandment tablets at the courthouse or something, but more trying to edge-wise pass bills in the legislatures that would edge things towards a biblical worldview trying to impose a theocratic system of governance on, as you’re noting, a pluralistic populace. I am aware of that in Canada. But it is not that big or that powerful. It is annoying when you live there. I do not know the experience of living in a state, for you, province/territory me, in which that would be a complex problem. How do you even begin to push back against some of these things other than letting others in the public know, “This is not okay. It is a violation of church and state.”?

Jeudy: Great question; I was introduced to this secular world. I was getting work and getting involved. What I did, I did not have the time or energy for both worlds. So, I mashed them together and formed Secular Houston in December 2021. It has only started. What we do is we send questionnaires out to everyone here locally. The ones who return the questionnaire will decide whether we endorse them in an election. We tell everyone who will listen, “These people, we did the work for you. These people align with the separation of church and state. They respect science and reason.” Do the little extra because these people are worth it; they will advocate for the separation of church and state. With every election, it is more and more robust. We have more of an audience. I consider this very important. These candidates are getting these endorsements. They all of a sudden are like, “Wow, secular people are speaking up about the separation of church and state.” There was never a voice like that in the Houston area. These candidates. Some get into office. They sit in the office. They know there are scholars people there. They are about the separation of church and state. They have church and state separation on their radar. A secular voice is how we are getting more and more of a secular voice in Texas and the Houston area. That has been my response and how I try to advocate for the separation of church and state and push back against the theocracy, as you described. 

This way, elected officials can know we exist. The people who listen to us, who want to get involved. Roe v Wade went away. “I wish there was something I could do!” There is something you can do. I give them options on where to focus the energy, rage, or even love to be efficient and effect change. Now, they know they can do something. It inspires them to bring their friends. It is a multipronged approach, giving them options and trying to push back against Christian Nationalism. 

Jacobsen: Are there particular legislators or groups who tend to be the most vigorous opposition? 

Jeudy: There are a lot of individuals and groups. There has not been a ringing of bells. “Beware of Secular Houston or American Atheists!” I don’t think we are that much of a threat to them. I don’t think we’re that much of a threat to them. We don’t have that much money. They are sitting on a big pile of money. The threat is what we are doing. That is the threat that they put upon us. There are plenty of individual legislators who are Christian nationalists. We try to expose them wherever we can. The problem is that people don’t know why Christian Nationalism is as bad as it is. “There is Christianity and America. What is wrong with that?” We are not alone. We reached out to interfaith groups. They are lobbying as hard or more complicated than we are against Christian Nationalism. They are repulsed by it. They love that we are at the table with them. I love being at the table with them. I am personally inspired by them locally, statewide, and nationally. There are a bunch of interfaith groups pushing back against this. It makes me happy. 

Jacobsen: How big is the American Atheist chapter in Texas?

Jeudy: There is no chapter per se. I am the state director. It is a volunteer position. There are no American Atheist groups or chapters. There are several secular groups. Atheist groups and freethought groups in Texas, I take it upon myself as state director of American Atheists to see if leadership is healthy and to help them in any way I can.

Jacobsen: About the current federal political situation, how is that impacting talks within the secular community within Texas?

Jeudy: I tend to steer clear of federal. It is a dumpster fire. Local, we need to work locally. Look locally; we can effect change here. What I am glad for and am trying to get in with them a little more is that there is a Congressional Freethought Caucus in the US House of Representatives. It was founded and started by, or at least he was the first member, Jared Huffman; he is the only official humanist. He is not religious, per se. He is the only one to say, “I am not Christian. I am not Muslim. I am not Jewish. I am a humanist.” There is a lot of bravery to do that. He started it. So, these are US representatives who sign up for the Freethought Caucus. They say, “It is okay to not be religious. Separation of Church and State is good.” That is the federal level.

Jacobsen: How did you orient around progressive politics connected to atheism? Do you think that is a necessary outcrop or a temperament of political affiliation apart from atheism?

Jeudy: It is separate. My not believing in a deity doesn’t colour what I believe in, as far as politically. I have met conservatives and libertarians. I can only speak for myself. I tend to surround myself with people who think as I do. We are an empathetic bunch. We want the best for as many people as possible. That translates into progressive ideology, as far as I am concerned. 

Jacobsen: Do you find that there are attempts at pushback or undermining you when trying to do honest secular work? Non-secular groups who push back against secular activism will use any means available to them to undermine your efforts and activism in any way.

Jeudy: It hasn’t been that bad. When you start, you think of the worst-case scenario. That wouldn’t get in the way of our objectives. There is a local Houston City Council race. We endorsed this one man. He was in a runoff with another lady. The lady sent a message saying, “Look, an atheist group endorsing this guy!” She tried to use this endorsement against him. He ended up winning. That was the biggest thing. 

Jacobsen: [Laughing] It is this kind of nonsense, right? I know people in the media. I work with many organizations or associations and hope to provide some platform for secular people. Yet, we are all friends. When people try to cancel or defame, they will send the correspondence being sent to them. It’s like, “They’ve been trying this for a while. That ball is pretty worn, don’t worry.” Maybe it is different when you’re on the grounds of activism or state director instead of media or journalism. I suppose we should do the last question. Who would you consider your favourite secular person? What book would you recommend for everyone to read on atheist or church-state separation issues forever?

Jeudy: [Laughing] I have met many super great people. I don’t know much about Hitchens, Dawkins, or those famous atheists. I haven’t looked at a lot of the stuff. My role was more local and then political. I don’t know if I have a favourite. I know Hitchens had a cool line. I will say Hitchens because I know a lot of people in his world. [Laughing]

Jacobsen: [Laughing].

Jeudy: I have a favourite book by Andrew Seidel called The Founding Myth. Every point will come at you if you advocate for the separation of church and state. He destroys any argument you hear most efficiently. I love that book.

Jacobsen: Wil, thank you very much for your time today.

Jeudy: My pleasure. Thank you for reaching out.

License

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

Copyright

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

Dr. Teale Phelps Bondaroff on BCHA Research & Activism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/24

Dr. Teale Phelps Bondaroff’s BCHA biography states: “Dr Teale N Phelps Bondaroff is an experienced researcher with a PhD in politics and international studies from the University of Cambridge and BAs in political science (honours) and international relations from the University of Calgary. He is proficient with in a wide range of social science research methods, which he employs in his research on behalf of his strategy and research consultancy, the Idea Tree Consulting. With years of experience in the field, Dr. Phelps Bondaroff is a world expert on illegal fishing and organized crime, and currently works as the Director of Research of OceansAsia, a marine conservation organization, and has consulted for a number of marine conservation groups (The Black Fish, the Sea Ranger Service, the Sea Shepherd Conservation Society, and others). Dr Phelps Bondaroff remains active as an academic researcher, with work examining the strategic use of international law by non-state actors. He also cofounded the AccessBC Campaign for free prescription contraception in BC and is active in all levels of Canadian politics. Since December 2018, he has been serving as a research coordinator for the BC Humanist Association. You can learn about his numerous projects at www.teale.ca. Pronouns: he/him (what’s this?).” Here we talk about recent and ongoing work about municipal prayers in British Columbia and Canada.

Scott Douglas Jacobsen: Today, we are here again with Dr. Teale Phelps Bondaroff of the wonderful British Columbia Humanist Association, which recently gave an update on municipal prayers in a publication, “We Yelled at Them Until They Stopped: Revisiting Prayers in BC Municipal Council Meetings and the Power of Secular Advocacy” on November 15, 2023. What is the overarching question that was asked about the public municipal prayers? What was the big answer? 

Dr. Teale Phelps Bondaroff: Yes! Always good to talk to you. The BCHA has been looking at municipal prayer for a number of years. When we say, “Municipal prayer,” we mean a prayer included in the agenda of a municipal council meeting in British Columbia. 

Now, let’s do a bit of background on this. In 2015, the Supreme Court ruled in the Saguenay decision that you may not have prayer in a municipal council meeting. The state has a “duty of religious neutrality” and is a “democratic imperative.” After that ruling, municipalities should not be scheduling prayers in their meetings. In 2018, we received reports that this was taking place in BC. Municipalities were including prayers in their council meetings. We looked into those situations. 

We did a full review of all 163 municipalities in British Columbia. What we found, 23 of them had prayer in their inaugural meetings. An inaugural meeting tends to take place after, or soon after, an election. They tend to have some key elements, like the swearing-in of a new council. There is often a mayoral address. There is pomp, circumstance, and ceremony to the meeting. We found 23 that had municipal prayers in them. When we later looked back at our 2018 data, we found that we had missed 3. In fact, 26 in 2018 had prayer in their inaugural meetings

So, between that time and the most recent round of inaugural meetings in 2022, the BC Humanist Association did a lot of work. We emailed all 23 municipalities. We did a lot of public communication and advocacy work. We had good success in so far as the vast number of those municipalities that we talked to ended their practice or committed to ending their practice. So, many didn’t include prayer in their inaugural meetings in 2022. 

Correspondence occurred several years after the 2022 inaugurals, with emails going out in 2019 and 2020. Some of these letters also went out weeks before the 2022 inaugural meetings. If we saw a prayer pop up [on the agenda prior to the meeting], we would message the municipality. Then we would say, “You have a duty to religious neutrality. You can’t be including prayer in your meetings.” 

The report that we just released is “We Yelled at Them Until They Stopped.” It is an exploration of the advocacy we did, how effective it was, and how it reduced the number of municipalities with a prayer in their 2022 inaugural meetings. It also identifies municipalities that may continue to violate Saguenay and their duty of religious neutrality. 

In the study, we identified 7 municipalities that included prayer in their 2022 inaugurals. Those 7 are: Belcarra, Colwood, Delta, Parksville, Tumbler Ridge, Vancouver, and West Kelowna. I can give you a bit of a rundown on those prayers if that is helpful. 

In 2018, we found all 23 and then the three more that were identified when we reviewed the data. So, all 26 of those municipalities that had prayers in their inaugural meetings in 2018 had Christian prayers. 

In 2022, it was similar insofar as everyone who had a prayer had a Christian prayer. The only outlier was Vancouver, with five prayers. After the report came out in November (2023), we messaged those all those municipalities. We wrote to them to change their practices. We had a couple commit to changing. 

The first one is Colwood. Colwood is a bit of an outlier. They didn’t have a religious figure come and deliver a prayer. They had a local public high school choir come and sing. The choir happened to sing a Christian liturgical song, Deo Gratia

My understanding of this, based on a Freedom of Information request, was that they just didn’t check what song was going to be sung. They said, “Great, we have the same high school choir as last year.” Things sort of happened. My understanding is Colwood will not schedule one in the future. They did write back and said this probably won’t happen again. 

Belcarra emailed us. Basically, they had a special emergency council meeting to discuss our letter. They committed to or adopted a motion on November 4. Prayers, religious invocations, or any religious observances will not take part in Belcarra. 

[As of the publication of this interview, all but two of the aforementioned seven municipalities had committed to not including prayer in future inaugurals. The two outliers are Parksville and Vancouver].

Basically, we sent a letter to municipalities informing them that they have to change their practices. If they don’t by the end of the year, we will follow with a stronger letter and possible legal action. At this point, there is no reason municipalities should have prayers. In 2018, maybe the memo didn’t reach small towns. It can be chaotic organizing an inaugural meeting after an election. It may be a reason for prayer as an accidental inclusion back in the day. In 2022, there is no reason. They have received correspondence. So, they can’t plead ignorance. If a municipality insists on prayer in inaugural meetings in BC, we will pursue it further. 

Jacobsen: One of them that was listed was a stipulation about a Jewish, Sikh, and Muslim one in Vancouver and a Christian. Actually, do all 5 at once to follow up on your point earlier; they were the Roman Catholic Archdiocese of Vancouver, Canadian Memorial United Church, Temple Shalom, Khalsa Diwan Society, and BC Muslim Association. All done by males except for the Canadian Memorial United Church. What is the breakup there because that breaks from a substantial history given the demographics of Canada, which is mostly Christian in most of the other areas of the country?

Phelps Bondaroff: Yes, so there were a couple of interesting things about Vancouver. There were five prayers at the 2022 inaugural meeting. You had five representatives of different faith traditions. It was interesting to watch. They kind of each delivered one sentence of a prayer. It was 13 minutes long and was like a high school group project. Each read a different religious element. 

At its heart, having five prayers rather than one prayer is no better. Saguenay says you can have no prayer in a municipal council meeting. It doesn’t specify the number or the number of people delivering the prayer. A choir singing with 17 high school students or five people delivering prayers would violate Saguenay. It touches on the fundamental issue of excluding other religions and those people without religious beliefs. Saguenay is about the state having a duty to religious neutrality. It is about abstention. It is not picking one over others or some over others. So, when the City of Vancouver selected five prayers, as opposed to one, they were trying to be ecumenical. Yet, they have no basis for picking those five religious figures. 

One interesting thing about the prayers selected is something we describe as Abrahamic hegemony. You’ve got five religious traditions: four of those come from the Abrahamic faith traditions (two Christians, one Jewish, one Muslim), and then one Sikh prayer. What is interesting is that those five religious traditions aren’t the five most populous in Vancouver. Not that this is a decent basis for selecting what prayers to include in a meeting. They forgot the Hindus and the Buddhists if they were going by population. It is not all the top five. 

The state arbitrarily selected five to give an ecumenical invocation, which necessarily excludes a host of other faith traditions and sects within those faith traditions and also, fundamentally, the non-religion. When they have five people delivering prayers, doing a group prayer thing, they are privileging religion over non-religion and underscoring it. It is not one person giving a two-minute invocation. It is five people giving a 13-minute invocation. It is favouring religion over non-religion. 

We suggest, in our report, and I think the facts hold this out, that they try to be ecumenical, but being more religious, in fact, excludes the non-religious even more. This says, “This municipal space is for those who are religious and not the non-religious,” and, of course, some religions are being favoured over non-religion. 

We haven’t heard back from the City of Vancouver regarding their response so far. By the way, this is the first time Vancouver has included a prayer in one of their meetings. The Mayors have a significant role in selecting how the inaugural meeting proceeds. It is a black box in municipalities. We did do Freedom of Information requests to see emails as to how these decisions are made. What seems to have happened last time is the new mayor, maybe new council members, chat with staff, and then this coalesces around a final output: The inaugural meeting. 

It is a time for a new mayor to learn their new job. The chaos following an election. So, there are a bunch of moving parts. Ultimately, in this case, we have the decision by the incoming mayor to include more prayers than you should have in a meeting, and the number of prayers you should have is zero. 

I will note one other thing to support what I was saying earlier. When we looked at our initial study, we found, as I mentioned, that we missed three meetings in 2018 that had prayer. What was interesting was that those three municipalities still had prayer in 2022. This indicated something interesting. The vast majority of municipalities that had prayers in 2018 would have received communication from us. Thus municipalities, most of them stopped having prayers. The three that we didn’t talk to continued to have prayer. It told us our advocacy was having a significant effect. We saw this with other municipalities. When you look at those who had them in 2018, several of them – both of the Langleys – adopted motions to make sure they didn’t have prayers in their future meetings. A lot of municipalities said we will take this under advisement for future meetings. What is significant on the ground is advocacy by the BCHA; it has had an effect on making change in municipalities when Saguenay was under violation. 

Jacobsen: In general, the big takeaway, as far as I am gathering, is simply reminding individual municipalities that the law is sufficient to make a change. Meanwhile, a few handful will not get the message until a follow-up letter is given with the potential for legal recourse to force the municipality or convince them legally that it is a wise thing to follow equality under the law as everyone else is doing. 

Phelps Bondaroff: Absolutely, you need vigilance and ongoing secular advocacy. We have looked into practices in other provinces. Now, obviously, the BC Humanist Association is BC-based. We’ve had an amazing research team able to look across the Rockies. We found other provinces have prayers in their municipal council meetings. 

When we looked at Manitoba in 2018, we found that six of their inaugural 2018 meetings had prayer. We looked at meetings outside of this – regular council meetings – and found that four municipalities in Manitoba continued to have them in regular meetings, including Winnipeg. 

When we looked at Ontario, we found larger numbers. We found 156 municipalities out of 328 in Ontario had prayer in their 2018 inaugural meetings. Nine out of 360 had prayer in their regular council meetings. By the way, we had a cutoff for municipalities with a population over 1,000 in Ontario, given the bigger population. That’s a lot. That is well close to half. That is an alarming number. It also shows that we have different religious and non-religious demographics here in British Columbia. 

We are working to support those other provinces. Just because a Supreme Court ruling has been made doesn’t mean it has necessarily been followed. We have to make sure the decision has been followed. 

The research philosophy of the BCHA research team is to put it in a cheeky way: do good research, wave it around, or yell it around until people listen and change. This work shows that work was effective. I am pleased with the output. 

We are currently doing a review of Alberta. We are looking at Albertan municipalities. We are doing a second review for Ontario because, since 2018, there has been another round of municipal elections. That report should be coming out next year [2024]. 

I’m interested in these findings as there are fewer groups doing advocacy on the ground in Ontario, so we can get a better idea of not just compliance with Saguenay but also the effectiveness of our advocacy here in BC. 

Jacobsen: Teale, I have one final question. It might be split into two. But they might be the same question framed as one. A freethought person or organization as a broad category or an indigenous community or individual as a broad category may want to see the representation in the municipality. Where the municipality has agreed, everyone gets it rather than no one. What has been the form that the indigenous representation or the freethought representation has been expressed where it’s being defined as a prayer or it’s being not defined as a prayer?

Phelps Bondaroff: I might rephrase the question a little bit. You are not allowed to have prayer in a municipal council meeting, whether a secular invocation by a humanist group that is prayer adjacent, a United Church person giving a secular declaration, or a deeply religious person giving a fire and brimstone sermon. The state cannot allocate time in their agenda for prayer. Full stop. 

A couple of things to parse. This doesn’t preclude an individual from expressing religious beliefs. If you are coming to a Saanich council meeting [ Dr. Phelps Bondaroff is a Councillor in the District of Saanich, BC], and you are talking about a specific development project, and your personal religious beliefs influence your view on that development project, there is no reason why you cannot express them to members of the council, as long as you are staying on topic within the rules and procedures. You could say your god inspired you to come and talk to the council to support a specific development project. As someone who is a municipal councillor and sits through a lot of these meetings and receives extensive feedback from residents, I would say this isn’t the most compelling argument in support or opposition to a development project, but someone is welcome to make it.

Jacobsen: [Laughing].

Phelps Bondaroff: Similarly, a council member can attend council meetings wearing religious paraphernalia. They can reference personal faith when sharing their views on a project. If you are speaking at council as a councillor, and if you are speaking about a specific project, and your specific faith traditions inspired you to look at this project a certain way, there’s no reason why you couldn’t mention it.

The issue with Saguenay is acting in an official capacity when representing the government. Doing things such as beginning meetings of the council with time specifically allocated to prayer or inviting religious figures to deliver a prayer. You are allocating time for a prayer, or you are using the specific levers of state power to favour one religion over others, or over none. 

We have these conversations around often French versions of Laïcité: someone wearing religious clothing to a meeting does not amount to an endorsement of the religion. It is when the state allocates time to it. 

The other part of your question was Indigenous content. So, we explored this in the report, though it was not the focus. A number of municipalities had Indigenous content in their inaugural meetings. Again, inaugural meetings tend to have more ceremonial elements. There is often piping, speeches, singing, drumming, the singing O Canada, that sort of thing. We noted a number of municipalities included a range of Indigenous elements. 

When I say Indigenous elements, I mean quite a range of Indigenous elements. There were speeches and welcomes from elders. There were formal welcomes. There were traditional Indigenous welcomes, territorial acknowledgements, drumming, singing, and often combinations of those elements. The purpose of the report was to look at religious prayer as it relates to SaguenaySaguenay looked at religious prayer, not on Indigenous content. 

Since we were looking at all the minutes, agendas, and meeting videos, we thought we’d look at this [Indigenous content] while gathering the data and sharing the findings in our report. In 2018, 38.8% of municipalities had Indigenous content in their inaugural meetings. In 2022, that rose to 71.6%. So, there was a significant increase. 

This is important because we live in an era of reconciliation. Although these are symbolic elements, they should be backed up with tangible actions, but these symbolic parts play a role in reconciliation, which is important. They varied considerably. Some municipalities will have a territorial acknowledgement read at the beginning of the meeting. Some will invite an elder to give a statement – anything the elder wants. Sometimes, the elder may speak in their own language. Sometimes, they will sing or drum or make comments about cooperation, reconciliation, etc. Then, sometimes, they will do a traditional welcome. Traditional welcome ceremonies differ considerably. 

We had trouble classifying these. It might be called a ‘prayer’ or a ‘blessing’ in the agenda. The language may include spiritual elements or references to deities or higher powers. Classification was challenging despite how it was identified in the agenda.

An indigenous traditional welcome is not a straightforward territorial acknowledgement; it’s something else. It is not just a prayer. It is a diplomatic protocol, a cultural protocol. And there is also a difference between someone welcoming you to their territory and someone proselytizing with a prayer. 

On top of that, we live in an era of reconciliation, and this work is important. Some of the Indigenous content approached what many folks might consider a ‘prayer.’ They may have used quite religious language. In Squamish, for example, a representative of the local Squamish Nation delivered a prayer while wearing a vest covered in crosses. In addition to being an elder, he was a local Shaker priest. He said, ‘I was asked to give a blessing. So, I will give a blessing the way I know how which is through the local Christian faith tradition.’ 

A lot of times, you will have these religious elements making their way into Indigenous elements due to syncretism. There was an attempted genocide against Indigenous peoples, and religion was used in this. And syncretism is something that emerged from that. As a result, you have this blending of elements. 

It is also problematic to say, “Please come to our meeting and give a traditional welcome, but don’t do this, this, or this.” It would seem counter to the goal of reconciliation. 

We have been exploring these complexities in a number of our reports. They are fascinating and complex. It is important to include Indigenous elements for reconciliation in these meetings, and how this is done and what this looks like is part of an ongoing and broader conversation. 

Phelps Bondaroff: Returning to prayers, we are not done yet. There are other provinces that we will be looking at, and we will be continuing our advocacy in BC. We are following up with the few municipalities that have pushed back. Parksville was one such municipality: they received correspondence from us. They will have seen news items, etc. Yet despite this, they persisted with prayer, and we never heard back from them. 

With Parksville, what happened is they had a prayer in their inaugural meeting in 2022 and announced the agenda ten days before the meeting. We read it. We wrote to them and said, “You shouldn’t include it.” They went ahead. They were fully aware that you cannot have prayer in a meeting. 

Jacobsen: This is going to be a good news story.

Phelps Bondaroff: Yeah, and Parksville’s response contrasts to other municipalities. When we reached out to Terrace, and said something like: “Hey, you had a prayer in the [agenda for your] inaugural meeting. Can you take it out?” They said, “Oh, we didn’t know. We took it out.” This was a very reasonable response to an organization pointing out a procedural error. 

Later, they emailed us and said, “So, we also have this nativity scene that we put on top of city hall. We probably shouldn’t do that either, right?” They took it down as well. It was the biggest ‘scandal’ to hit Terrace city hall for a while. There are a number of news items in the report on that as well. 

So, I may conclude by saying this. I am now a councillor in the District of Saanich. I participate in a lot of meetings. When residents come to speak to the council, unless they’re one of our repeat customers, it may be their first time talking to the council. They are nervous and often point this out. As councillors, we want to hear from the public to better understand their views. We want to encourage the public to participate. It would be bad if people didn’t feel welcome in our council chamber such that it deterred them from presenting. If they didn’t feel welcome, we would be robbed of the benefit of their insight and feedback from members of our community. 

There are other barriers to attending municipal council meetings, which is a topic for another day. But we don’t want any unnecessary barriers, and we don’t want to be creating an environment where some are more welcome than others. 

When it comes to the inclusion of prayer, by doing nothing, the state isn’t taking a side relating to religion. It remains neutral. The state is not taking a position. I usually underscore this for people as there is sometimes a tendency to argue that if we remove prayers, then we are discriminating against the religious: No, we are not replacing prayer with something. We are replacing prayer with nothing. Saguenay had a good way of saying this. ‘The opposite of a prayer is not no prayer. The opposite would be starting every meeting with the affirmation that there was no god or gods.’ For example, you can’t start a meeting with the following, ‘Welcome to Cowichan Valley; there is no god here.’ That would also violate the state’s duty to religious neutrality, whereas doing nothing is abstention. And this is what the state should be doing on such matters. 

Jacobsen: Teale, thank you very much. 

Phelps Bondaroff: It’s always a pleasure talking to you, Scott.

License

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

Copyright

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

Pith 834: Unbending Filaments

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Unbending Filaments: Sentiments, and vanity, feelings, and affectations; a love that binds and a crime that minds; cause.

See “No effect.”

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

Copyright

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

Pith 833: Snownight, Setting Wind

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Snownight, Setting Wind: Blow me mates and let me wait, ask me whys; dream me late and have me stay, just the nights.

See “Cold is warm.”

License

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

Copyright

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

Pith 832: Gauntlet

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Gauntlet: I do not offer a gauntlet in act or in hand; I merely give the comfort of a chalice at the altar, drink is free.

See “Choice.”

License

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

Copyright

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

Pith 831: Ashen night cries, might

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Ashen night cries, might: Ash two ashes, dry dust in must, cry why cry my cries tears me oh why-oh; no why-oh, my child, oh.

See “Reason.”

License

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

Copyright

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

Pith 830: Pass and pass and

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Pass and pass and: pass on by; let the wind know only echo of struggles gone by; make sure to know your times for bye, bye.

See “and Bye.”

License

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

Copyright

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

Pith 829: Signification

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Signification: “What’s everything for?” cries the worm; “I don’t know” says the bird, inevitably bird ate worm.

See “Cognitive Curvature.”

License

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

Copyright

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

Pith 828: To grieve in expectation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

To grieve in expectation: for the morrow is to remember a past future never had; and on and on, your mind plays you.

See “Riverrun.”

License

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

Copyright

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

Pith 827: Those sweet words

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Those sweet words: Sinceall Sal’s fall, Spring as sprung, Rejoyce ina caloocalay day; one day, unknight, past time’s grove.

See “Playme.”

License

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

Copyright

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

Pith 826: No governor

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

No governor: Do you see the sight not sound, and hear the sound not sight? Sitsighn, revognor seesound, hearslite, evermoi.

See “Siplip.”

License

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

Copyright

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

Pith 825: Love, let me ask you

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Love, let me ask you: If there is no Governor anywhere, and if so I own no-thing, how can I give you the world?

See “Own nothing to give.”

License

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

Copyright

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

Pith 824: Flother Hebenon

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Flother Hebenon: Neither gaggle nor jellyfish, tit’sanon sinsical agentsee o’ black; a flitter fanforward fshon drink.

See “Spears shake.”

License

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

Copyright

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

Pith 823: Alpha 1 8

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Alpha 1 8: “I think more than one member of the platoon should eat, PO.”

See “CAF Humour.”

License

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

Copyright

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

Pith 822: Synchrony

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Synchrony: In a time on whine, inner sounds from out, a mindful meagre miser; so time on time, no whine on whine.

See “Step on step in.”

License

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

Copyright

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

Pith 821: Peculiar Inversion

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/03/24

Peculiar Inversion: An item in mind contains no dimension, has information; what separates the immediacy of memory and sense?

See “Mind.”

License

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

Copyright

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

The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2)

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: “The Greenhorn Chronicles”

Individual Publication Date: March 8, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 2,169

Image Credit: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Abstract

Emily Fitzgerald is an equestrian and a show jumper. Fitzgerald discussed: The socioeconomic aspects of equestrian sports are discussed, noting its popularity among elite families; the glamorous yet costly nature of the sport emphasized, with its appeal across economic classes due to the love for horses mentioned; the humbling and nuanced behaviors of horses explored, admiration for their distinct personalities and athletic capabilities shared; the conversation shifts to gender dynamics within the sport, a higher prevalence of women at top levels in Canada observed, attributed to the country’s focus on equitation and hunters; the possibility of achieving gender equality in competition despite the sport’s high costs creating a socioeconomic divide considered; the challenges of standardizing sponsorship endorsements within the industry deliberated, sponsors’ personal preferences acknowledged; emotional challenges and resilience required in equestrian sports reflected on, a deep bond with horses as motivation cited; the interview concludes with an affirmation of a lifelong passion for equestrianism, alongside a pursuit of a marine biology career, highlighting support from family and a journey of exploration and growth within the sport.

Keywords: Canadian Women’s Success, Emotional Resilience in Competition, Equestrian Elite, Experience vs. Youth in Show Jumping, Gender Equality in Competition, Horse World Glamour, Horses’ Unique Personalities, Importance of Equitation, Lifelong Passion for Equestrian, Mental Health in Equestrian, Safe Sport Issues, Socioeconomic Gap in Sport, Sponsorship Preferences, Talent Identification in Young Riders, Wealth Influence in Equestrian.

The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2)

Scott Douglas Jacobsen: Round two with Emily Fitzgerald. I am back from sprinkler duty. So, that previous response considers another critical aspect of the industry: it is expensive, and you find many elite families part of it, too. That’s not disproportionate to the sector compared to other sports, or if it’s just a tiny community, you have your spring teams in your gates that show up to it. What’s your take on that?

Emily Fitzgerald: That’s a great question because, I mean, you see many of these wealthiest families in the world in the sport. It’s hard to say because part of the horse world is glamorous. A lot of these people, it’s like, you show your horses, and then you go into fancy dinners, win watches, and get dressed up. That’s where a bit of the magic of it appears, but another thing is that horses are so intoxicating for anybody. It’s hard not to let yourself enter this industry and you’re not in love with these animals. That’s the case for everyone, but there is undoubtedly an aspect of glamour to it. It is arguably the most expensive sport in the world. So, it’s very much a billionaire’s sport right now, which is unfortunate. 

Jacobsen: It doesn’t take very long. There’s a sudden feeling of humbling with horses because if they were intrinsically highly violent, they would crush you in a second; they’re 1200-pound animals. They have these goofy elements to them where they roll, and they get themselves in poo, and they do weird things. Then they have this exquisite thing when they start to move rhythmically, but when you nuzzle up with them, or they nuzzle up to you or whatever it is, they’re pretty subtle and nuanced in their behaviour patterns. They have quite a subtle emotional life, even though they might not necessarily have a deep sense of cause and effect. 

What’s your favourite part about horses themselves?

Fitzgerald: Honestly, they all have their personalities, and it’s a mystery to figure it out. Then you get to see these goofy, ridiculous best friends you have, and then you get to go in the ring and these gigantic jumps and see them move like you’ve never seen them move. See them get excited. There’s just something about them you can’t resist. I’ve had many friends come in and out of the industry, but they always tend to come back. I mean, every horse is different, and it’s just you find them, and you fall in love with them for what they are, and you don’t try to change them. I don’t, anyway.

Jacobsen: Almost everyone notes this fact internationally versus nationally versus the levels of the sport. Internationally, you see tons of dudes at the high end. You have your lower tiers, Tiffany Fosters, Erynn Ballards, and so on, yet you see overwhelmingly young girls and young women at the lower mid-level. Yet, in Canada, our top riders right now are all women. The whole team that went to Denmark was all women. So, there’s something unique going on with the training regiment and the encouragement of young women and women in the sport in Canada. When I talked to Mac Cone, he put it down to the focus on equitation and hunters in Canada. What do you think about that, and what do you think Canada is doing that’s unique and is producing excellent show-jumping women?

Fitzgerald: That’s a fascinating question. I never did equitation or hunters, but I know quite a bit of high-level equitation riders and hunter riders, and their focus is you, not the horse. They teach you how to be perfect, walk your courses, and think for yourself, which is huge for anyone, and I believe there are more women these days. It’s not a man’s or a women’s sport; women are fighters. It’s about how the cookie crumbles. Now, all of a sudden, there are more women, and maybe there’s not something new going on. That’s what I like about show jumping; it’s a love of when you get into the ring. Maybe it’s not… Everybody doesn’t have the same opportunities, but it’s getting there. Our Canadian women’s team is pretty good right now.

Jacobsen: So, taking both those points of contact, do you think there could be a summary point made that there is the opportunity for excellent gender equality in the sport in competition while at the same time inequality with the rising costs in socioeconomic equality?

Fitzgerald: Yes, for sure. I agree with that, and it’s tough to say, too, based on sponsors. Do they prefer men or women? It’s a judgment call for them; there are no set rules. It would be great if they didn’t have a preference, but yes, there is for sure a socioeconomic gap, and you got to know the right people at the right time, and they have to take a chance on you and not a lot of people are willing to do that. 

Jacobsen: Would it be possible to set up a branch of the FEI to instill or establish a precedent for standardizing sponsorship endorsement?

Fitzgerald: Yes, that’s tricky because sponsors choose to be sponsors because they want to, not because Equine Canada is telling them to or any of the FEI is telling them to. It’s a bit their personal preference, and if they were asked to be more a standardized thing, like it’s more of a random type, I don’t think many people would like that. They know these people they sponsor, love them and are willing to support them. 

Jacobsen: At the end of the interview, Mac Cone noticed that if there is this economic gap, to what degree can it be considered a sport, and to what degree can it not? He’s been in the sport a long time; it’s a critical question, but is this discussed within the industry?

Fitzgerald: A little bit, yes. It’s a bit of a common saying, “You can buy your way to the top of the sport,” which is unfortunate, but the people who can do that don’t often stage if that makes sense. They never fell in love with the horses; they never fell in love with the sport; they fell in love with winning and that lifestyle. It takes a particular type of person to get knocked down 100 million times and get up 100 million and one, and that’s the way this sport is where you’re on top of the world one day, and then you’re crashing and burning the next day.

Jacobsen: Personally, how do you find yourself taking those emotional hits of not necessarily winning and then getting back up and going for another round?

Fitzgerald: Some days are better than others. I fell in love with the horses first, and at the end of the day, they’re what matters to me, and they’re the reason I’m here. I love winning, but I don’t just love winning; I love every aspect of this sport. I love getting up and going straight to the barn, spending all day at the barn and just watching these horses be horses. So, that certainly makes it more accessible, and then nothing’s fixable; you get up and try again. To me, there’s no other option.

Jacobsen: Many have noted the longer maturation process for professional development and achievement in show jumping. So, hitting 30 or being in your 30s is a critical period after all that development in your teens and 20s. Do you think that, in general, is true?

Fitzgerald: Yes, I do. You see a lot of very talented young riders, but it’s experienced at the end of the day, like many of these top riders; they’ve seen everything. They know how to get out of any situation they’ve been in; they know what would work and what might not work; they understand the horses they’re on and how to ask them the right questions. Some young riders are very talented, but ultimately, they won’t beat out a Laura Crowl or a Tiffany Foster. 

Jacobsen: What makes Laura Crowl and Tiffany Foster stand out?

Fitzgerald: I watched Laura Crowl in Florida quite a bit and just watched her ride. She knows the horse. She took her time with the one horse, Ballotine, whose name is, and she has developed it, and I admire her for that. Then, Tiffany Foster rode her first five-star, and she kept going. She kept trying, and she got some very wonderful sponsors. She’s a lifer. 

Jacobsen: For those in their teens or early 20s, what would be a recommendation to have the right motivation rather than the wrong motivation for being in the sport?

Fitzgerald: Honestly, when you’re a teen, you should ride and try and figure out what you want, but there’s so much more to life than riding. You never want to be stuck doing one thing; try everything, and if you don’t like it, then go back to the horses. Kill your curiosity a little bit. That’s a bit of what I did, and I came back to it with a new outlook, and this is what I wanted to do with my life. There’s a big life out there, and everybody needs to experience that.

Jacobsen: Over these last 4 ½ years at the most recent place, what have been your most significant growth areas?

Fitzgerald: My most significant area of growth has been my confidence. I’ve never been a confident rider, but my confidence flourished when I came to Lisa. I’m still working on it, but I never felt afraid to make a mistake, I never felt not listened to, they got me the great horses for what I needed, and they went above and beyond. So, it’s nice to have a solid wall as your team behind you.

Jacobsen: What are areas for improvement within the equestrian Community, and areas where things have improved and deserve praise?

Fitzgerald: There certainly needs to be a more significant focus on the mental side of the sport because it is such a mental sport, and I know I struggle with that like, even though I might have the ability to get into the ring and get nervous and get in your own way thing. A lot of people would have a similar issue. I do think that the regulations on sexual assault and safe sport and all that have been very helpful still need a little bit of work, but it’s getting there, and people are starting to recognize how a lot of people are mistreated in this industry. 

Jacobsen: And to that point, as I delve into this industry, I will write on this specifically and in-depth. What will be your advice to me when covering some of these? I see at least 50 to 60 listed cases in the United States alone.

Fitzgerald: It’s tough like this for whatever reason. It’s straightforward to take advantage of people in the sport, and people get a little bit power-happy and treat people significantly less than they should be treated, and that’s in just. So, I recommend you dig it up like it needs to change and stop. People are not objects. They come to you wanting help, and many people take advantage of it. So, expose them all, even if it makes them uncomfortable. 

Jacobsen: Well, I will tell you one fun fact. One ongoing project for the last eight or nine years has been interviewing members of the international high IQ Community; there was one case of a guy part of the one in a million societies, Keith Raniere; he used to be listed in the Guinness Book World Records, and he founded a multi-level marketing scheme and then a cult. It was called it was called NXIVM. His name was Vanguard in it, so I cooled down on that and started on some other project, this equestrian one being one of them. I heard about the Bronfman sisters and the Seagram Fortune. I thought that sounded familiar because I know people in the Mega Society, this one-in-million society, and this particular individual who was part of it, he’s in jail for life now for human trafficking and sex trafficking, and there were two names listed on safe sport; the Bronfmans. They were members of that cult. 

Fitzgerald: Oh, good Lord!

Jacobsen: On the Wikipedia page, you know a brief equestrian career [Laughing].

Fitzgerald:  Funny. A brief equestrian career.

Jacobsen: Keith Raniere had swindled the Bronfmans out of $150 million US.

Fitzgerald: Oh my God! 

Jacobsen: And he blew all the money. 

Fitzgerald: Of course. How do you blow that much money?

Jacobsen: Exactly. There are tie-ins to some of these projects that I would never even have expected. A friend of mine is in that society, so it’s what, one degree away? Two degrees away? So, there are significant cases around safe sports that have pretty broad implications.

Fitzgerald: Yes, for sure. I don’t know why the Equestrian Community has been such a target for those things, but people take advantage of their power, and anyone who does that should be held accountable.

Jacobsen: Yes, I agree. 

Fitzgerald: You trust these people, and you pay them for service.

Jacobsen: Well, there’s a thing. I take money as an abstract currency in the information age because it provides access to different things in society. So, money is your degree of freedom within a society. When you have so much money centralized in what you were terming the most expensive sport, it gives people a lot of leverage to do things they would not otherwise do because they would be financially limited and taking advantage of these things. 

FitzgeraldYeses, I agree with that. Money can poison people. 

Jacobsen: Yes, lousy horse deals, people getting sued for over a million dollars, active cases, etc. 

FitzgeraldYeses.

Jacobsen: I want to be mindful of the time we set up. So, when you are looking at talented young riders, boys and girls, how would you identify them? What are some tells or signals to those?

Fitzgerald:  Well, honestly, I don’t think it’s all about winning; it’s very much not. You can be one of the best riders in the world and have never won a big Grand Prix. Eric Krawitt, for example, is an incredible young rider; he has a great sense of his horses. He keeps calm and relaxed and rides very calculated, if that’s the right word. It is the Same with Sam Walker and Lexi Ray; they’re all young riders, and they’re moving up the ranks. They had the right trainer at the right time, they had the right horse at the right time, and they had the right mindset, and it is working out. 

Jacobsen: Sam Walker; his parents are both trainers as well. 

Fitzgerald: I know his dad is. I wonder if his mom is. 

Jacobsen: I believe one individual stayed at our barn, Brian Moggre. Would that be another individual? As far as I know, he has no family history at all. 

FitzgeraldYeses, as far as I know. Again, sometimes you get lucky; you get a cheap horse, the horse of a lifetime, and somebody notices and likes you. He’s a very talented rider. Some people do not have more talent but just more of a sense of what to do in certain situations, and those thrive at a young age, especially if given the right opportunities. 

Jacobsen: Do you see this as a lifelong passion for you or something that you hope to pursue for a bit and then continue into a marine biology career?

Fitzgerald: It’s a life passion for me. My dad has been the most incredible supporter for me. He’s given me everything and wanted me to pursue school and find something I liked. I’ve been in school for seven years because I wanted to try everything. I never wanted to be just one thing, and when I found marine biology, I was finally going to get my degree; it’s nice to have a bit of a break from the horses and reset because every time I come back, I’m just ready to go again.

Jacobsen: Emily, thank you for the opportunity and your time today.

Fitzgerald: Thank you very much. I appreciate it.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2). March 2024; 12(2). http://www.in-sightpublishing.com/fitzgerald-2

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, March 8). The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/fitzgerald-2.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2).In-Sight: Independent Interview-Based Journal 12, no. 2 (March 2024).http://www.in-sightpublishing.com/fitzgerald-2.

Harvard: Jacobsen, S. (2024) ‘The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/fitzgerald-2>.

Harvard (Australian): Jacobsen, S 2024, ‘The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/fitzgerald-2>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/fitzgerald-2.

Vancouver/ICMJE: Scott J. The Greenhorn Chronicles 60: Emily Fitzgerald on Show Jumping (2) [Internet]. 2024 Mar; 12(2). Available from: http://www.in-sightpublishing.com/fitzgerald-2.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6)

 

 

 

 

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: “The Greenhorn Chronicles”

Individual Publication Date: March 1, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 2,609

Image Credits: Scott Douglas Jacobsen.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

*Interview conducted September 21, 2023.* 

Abstract

Lynne Denison Foster is the mother of Rebecca Foster, owner of the Bale and Bucket restaurant, and Tiffany Foster, a professional equestrian show jumper ranked the highest in Canada. She was an aviation professional for 48 years, beginning with Pacific Western Airlines in 1969 in the Edmonton Reservation office and moving to Vancouver in 1973. She helped with the implementation of the first computerized reservations systems for a regional air carrier in North America. Since 1974, she has been an instructor and in 2012 was awarded BC Aviation Council’s Lifetime Achievement Award for her contribution to educating the aviation community. At Canadian/Air Canada, she trained CEOS, Pilots, Aircraft Groomers, and worked on training initiatives and programs for aviation safety management system, computerized reservation systems, corporate change, customer services, frontline leadership, human factors, interpersonal skills, management practices, and service quality. She taught at BCIT between 2000 and 2017. Foster was key in the development of the Aviation Operations Diploma Programs. She was Chief Instructor for 7 years. In 2015, she won BCIT’s Teaching Excellence Award. Foster discusses: Tiffany Foster’s solo career and the impact of societal expectations on women’s careers; gender differentiation and age limits in show jumping, highlighting the absence of barriers; challenges of balancing career and childbearing in sports; shifting roles where fathers increasingly take on child caregiving, leading to potential future shifts in team compositions; prevalence of mothers in competitive riding and the logistical support provided by fathers; trend of having children later in life to pursue careers, with Europe cited as more progressive in this regard; resilience and societal roles, suggesting women need to develop resilience due to societal expectations; future role of technology in easing daily tasks and its implications for societal development; life stages and decision-making, emphasizing the importance of living without regrets and making informed choices throughout life’s phases; personal experiences of travel and the value of trust and naivety in enriching life experiences; contrasting personal travel experiences with a classmate’s unfortunate experience in Europe, highlighting the unpredictability of life’s outcomes.

Keywords: age limits, balancing, barriers, career, childbearing, child caregiving, choices, classmate, competitive riding, decision-making, Europe, fathers, future technology, gender differentiation, implications, importance, life stages, logistical support, mothers, naivety, personal experiences, prevalence, progressive, reflections, resilience, societal development, societal expectations, societal roles, solo career, sports, team compositions, technology, Tiffany Foster, travel experiences, trust, unpredictability, women.

The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6)

Hans De Ceuster: I was thinking. Does Tiffany have a partner or have children?

Lynne Denison Foster: No.

Scott Douglas Jacobsen: No, she has mentioned this in interviews: She doesn’t have a partner, a husband, or children. She is doing this solo. She has her team.

Ceuster: It is not about solo. Still, in this society, women get their careers sidetracked. I do not know anything about show jumping or horses, and I do not know what age you are in your prime to be a rider. 

Foster: That’s an interesting question, Hans. This is what I say to my non-horsey people: There is no gender differentiation at all. And…there is no age limit. 

Jacobsen: That’s right. 

Foster: Ian Millar was 69-years-old, I think at the London Olympics. The last time he competed. he was 72. 

Ceuster: It is about the age between 24 and 40 when…

Foster: … when they have childbearing and stuff. You have to time your childbearing.

Jacobsen: There are extremes, though. There is a Brazilian rider. She has been on the Olympic team for Brazil 2 or 3 times. She was first for the Olympics for dressage at age 16 or 17. That’s insane. Yet, you can have outliers like those who set that time range in a different mixup. What I find with a lot of horse people is that there are too many variables with a live animal. So, a lot of stuff is a rule of thumb. You can say 24 to 40. 

Ceuster: It is about giving people chances. What you see now is the mothers riding. The fathers…

Foster: …looking after the kids. 

Ceuster: Maybe, there will be more.

Foster: There will be a shift. You’re right. I just thought of something. For Canada, for the team, the successful team, all women. 

Jacobsen: Erynn Ballard, Beth Underhill, Tiffany Foster, and Amy Millar.

Ceuster: His daughter.

Jacobsen: They went to Herning, Denmark. 

Ceuster: Maybe, it is getting better.

Foster: She (Tiffany) was the only one who qualified for the final. They had some issues there. 

Jacobsen: We can leave those for articles. People can get mad at me. 

Foster: It is not really my position to discuss it. The point is that there were four women on the team.  

Ceuster: Women fade out of careers because they become mothers.

Foster: I was surprised this year. There were so many babies at Thunderbird for the season!

Jacobsen: Yes. You should see the barn. So many kids! So many.

Foster: These were babies. All these women had their babies in the last year or so.

Jacobsen: Miriam!

Foster: The dads are there packing their little kids around in their pouches.

Ceuster: In Europe and Belgium, it is pretty normal to have kids later and pursue your career.

Jacobsen: In that department, I would argue that America is 25 years behind us and Europe is 25 years ahead of us. 

Foster: Yes, it is interesting. Just based on gender more than anything else, women tend to be more resilient than men simply because they have to be. You guys don’t have to go through any pain to have those children [Laughing].

Jacobsen: Correct.

Ceuster: We don’t need the muscle as much to develop the countries. Public schools are needed right now.

Jacobsen: In the not-too-distant future, it’s just a matter of reverse engineering in a way, or just improving that engineering, before you get semi-autonomous robots, which can do basic tasks for us. They will be expensive at first. They get cheap like every cellphone. Who knows? Some of these artificial intelligence are well-developed in the military. Thank you very much for the time and hospitality and for being so wonderful.  

Foster: I tend to tell a long story. I hope I gave you what you wanted and what you’re looking for. I can talk a lot about infrastructure. 

Jacobsen: We talked about those before. It’s not the physical infrastructure. It is the understanding: Pick one of these choices, and they have various consequences. You live in a free country – go. They learn this at a young age. So when they make those choices, you are teaching them the non-tangible infrastructure of life. Life is just about choices. There is no single answer. That’s life. You’ll find out the hard way or as you grow.  

Foster: Can I give you one theory which I have?

Jacobsen: Go!

Foster: It is about one’s life. This is my theory: From 0 to 20, you, as a living, breathing human, don’t have much control over your life. Your life is influenced and managed by your parents, caregivers, teachers, and maybe your first employer in the first 0 to 20 years of your life. You are not managing your life. Somebody else is managing. You are a vessel. They are contributing to your growth. Your caregivers are depositing their values and ethics based on what they have learned themselves, so they are influencing you. Like with my daughters, I am contributing to providing that influence. I, as a parent or as a caregiver or as a teacher, from 0 to 20. 

After 20, you get to take whatever you’ve got from those who were managing your life at that time or caring for you during that time, and you get to try it on and see. What is it that fits you? What doesn’t? Go and experience your life, seeing other families, cultures, religions, environments, whatever; you check it all out and see what fits with you based upon what was given to you first, learn things, and try them on yourself. I have this theory. I have said this to quite a few young people. We ask our kids to decide about the future and their lives too soon. How can you, at 17, say, “Yes, I am going to go to university and study this, that, and the other thing”? Unless you have a specific passion like Tiffany. You always wanted to be a doctor. You want to be a truck driver, whatever. Most of us don’t know that yet. I certainly didn’t know that at 18 or 19. 

So, you’ve got from 20 to 30 to figure it out. What you’ve been given, what you can use, how you can gain more. It is your responsibility to go out, learn and make mistakes, have triumphs, whatever it takes. Then, at 30, if, after you’ve tried yourself on for ten years and you still didn’t find what fits for you, you have to decide, choose a path, and take that path. Maybe it is the right path, or it could be the wrong path. By 50, if you haven’t found the path that leads you to your self-actualization needs, as Maslow talked about, you still have a chance at 50. 

Now that you’ve got 50 years of experience, 30 of which you’ve had within your control, you can still go and try something new and see, especially if you feel you haven’t gotten what you’ve wanted in your life. Until you’re 70, then you must either reap your rewards or accept your punishment [Laughing] for your bad decisions because it is too late to do anything about it. You’re now on the downward slope and just looking at your life, either reveling in it because you’ve gotten so much out of your life or “shit.” My ex-husband is that way. He is a man riddled with regret. He dwells on the past. Be grateful for what you’ve got; look for the good things in your life.

Ceuster: The last phase after 70 is the latter, right? We talk about it in our meetings. 

Jacobsen: The NATO meetings?

Ceuster: Yes. At certain points, people start to reflect on their lives, regret what they’ve done, and say, “I’m sorry.”

Jacobsen: If they have a conscience… There is a small portion of the population who have none.

Foster: Right, that is when you can seek restitution. If you realize, “Oops,” [Laughing], “What have I done? What have I done to others?” Something else: Tiffany and Rebecca…when we found out that a very close family friend was suddenly diagnosed with terminal cancer. She only had about a month, if she was lucky, to live. These girls, they were in their teens then, were stunned and wondered how she was dealing with the fact that her life would end sooner than ever expected.. “Auntie has been told she only has that amount of time to live.” I said, “What we are guaranteed in our lifetime is that we will die. How or when do we die? Most of us don’t know yet. We have a certain amount of time on this earth. You have to live your life as if every day will be your last, and do what you can to make sure you have no regrets. That is all you can control.”

Jacobsen: That’s true. That’s true. 

Foster: So that you have no regrets. You have to live your life. My kids always say to me, “YOLO.” [Laughing] You only live once. 

Ceuster: No, you only die once.” 

Jacobsen: [Laughing] I have heard that retort once.

Foster: You do. You have to live your life. If you leave today, will you regret not doing what you should have done? Will you regret something that you did do? You have to think that there has to be a purpose on this Earth to do some good. Unfortunately, there is a certain length of time for you. We all have an expiration date. What you are focusing on is that you’ve got to build up that purpose instead of the corruption and evil in this world as you talk about humanness. 

Ceuster: I do not know the term that you use for it. I always call myself a positive naif. I am positive, nice to people, and naive because I don’t know the reaction. Someone says, “Bad person.” I can find that out for myself. Most of the time, I don’t get hurt. 

Foster: You’re right. Pre-judgment is called prejudice, and attracts  negative behaviour. Right after I graduated from high school, I went one year to university. I shouldn’t have gone then because I was not ready for it. I came from a small school and went to this big university, and I didn’t know anybody except for about 12 other students who were in my high school graduating class. I didn’t do well in university, so I didn’t go back after the first year.The following year, my sister and I spent a summer traveling through Europe in a Westphalia Volkswagen camper that our parents gave to us as a Christmas gift. We were 17 and 19 at the time. We celebrated her 18th birthday in Belgium. When we returned, I started working for the airline and turned 20.. We traveled for six weeks, driving our Westphalia camper, which we picked up at a factory in Germany. I had never travelled that long without my family. My dad, he trusted me. He made assumptions about me, which I was able to fulfill. When my dad gave us the gift, he said, “You’ve got to work to earn spending money for your trip. So, I got you a job as a front desk clerk in a new hotel in Yellowknife. I went to work in Yellowknife, saved all the money I earned and used it for travelling expenses for my sister and me.

Ceuster: [Laughing].

Foster: My dad gave me a single envelope which contained the bill of sale for the van, the insurance, the flight tickets, a woman’s phone number and that was it. . He said, “The van  is at a Volkswagen factory somewhere near Hanover.” 

 

You are going to fly from Edmonton to Amsterdam. My insurance agent’s sister lives in Amsterdam. He told her that you’re coming. Get ahold of her; she will help you a little.”  That is all he told me.  We were driving to pick up my sister from her last exam from high school. Then we drove straight to the airport so we could catch our plane. I said, “Dad, what do I do when I get there?” [Laughing]

Ceuster: [Laughing].

Foster: “I have to contact this lady. Then what?” He said, “It is your holiday, kid.Do whatever you want, but just make sure you take care of your sister.” That is all he told me. 

Ceuster: Now, people can get five years for that. [Laughing] 

Foster: We flew to Amsterdam. We had to figure out how to get from the airport to the city and meet up with this lady. I will tell the whole story but  it is getting too late and we must go to bed. I phoned her. She said, “It is good you are here.”

Jacobsen: [Laughing]. 

Foster: “It is 6 a.m., and I must go to work. I won’t be done until 7 o’clock tonight.” We travelled 12 hours. Now, we have to wait another 12 hours. We are in this strange city. [Laughing] What do we do? We figured it out. What you were talking about when you said naive, we trusted everybody. The Dutch lady did help us. A kid from Canada whose sister was a flight attendant on our flight was at the airport. He was travelling and ran out of money. His sister brought money. He befriended us and gave us some tips.

‘Go to VVV or the tourist information centre at every central station,’ we learned that and stuff. The German people were nice to us. We brought six pieces of luggage with us. We didn’t know. [Laughing] We were carrying all this luggage because we had to carry our sleeping bags, camping gear and things like that. The German people looked at us getting on these trains with all our bags as if we were nuts.

We wandered all over Europe naive, like you wouldn’t believe. We picked up hitchhikers, drove them, left people with our Volkswagen van, the key and passports and went off with these Italian guys we just met on the beach; no harm came. We had a good time. Something could’ve happened. We could’ve lost everything. Just trusting and believing, we had no idea what we were doing. We met many people who guided and helped us during the six weeks of travelling. I looked after my sister. So, when you said naive, it reminded me of that trip because we were quite naive and extremely trusting because we assumed that everyone had good intentions, like us!. 

An interesting thing is that a classmate of mine from school went to Europe  in September that same year. He bought a motorcycle in England to use for transportation. Two weeks after he was there, he was mugged. His motorcycle was stolen. All his money was stolen. He had to come home. Our experience was so different. Crazy, huh? Anyway, you guys have to get up early. Are you staying with Scott?

Ceuster: No, I am going back to Vancouver. 

Jacobsen: I have two interviews. We will see if she is up. She is constantly travelling and giving talks. She is based in Kyiv. She went from New York to Rome and then went every few days to a new country with a very high-demand schedule. The other one is that he is in the war zone, but his money might run out. I will send some to them and other charities. 

Foster: When are you going (to Ukraine)?

Jacobsen: [Laughing] I have mouth surgery on November 22nd in the morning. Then I will go straight to the airport.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6). March 2024; 12(2). http://www.in-sightpublishing.com/foster-6

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, March 1). The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/foster-6.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6).In-Sight: Independent Interview-Based Journal 12, no. 2 (March 2024).http://www.in-sightpublishing.com/foster-6.

Harvard: Jacobsen, S. (2024) ‘The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/foster-6>.

Harvard (Australian): Jacobsen, S 2024, ‘The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/foster-6>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/foster-6.

Vancouver/ICMJE: Scott J. The Greenhorn Chronicles 59: Lynne Denison Foster on Last Comments (6) [Internet]. 2024 Mar; 12(2). Available from: http://www.in-sightpublishing.com/foster-6.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Is Trump a Proto-fascist?

 

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None

Individual Publication Date: March 1, 2024

Issue Publication Date: May 1, 2024

Author(s): Sam Vaknin.

Author(s) Bio: Sam Vaknin, Ph.D. is a former economic advisor to governments (Nigeria, Sierra Leone, North Macedonia), served as the editor in chief of “Global Politician” and as a columnist in various print and international media including “Central Europe Review” and United Press International (UPI). He taught psychology and finance in various academic institutions in several countries (http://www.narcissistic-abuse.com/cv.html).

Word Count: 1,738

Image Credit: Sam Vaknin.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Collectivism, Decadent, Destruction, Elitism, Fascism, Individualism, Militarization, Nationalism, Populism, Proto-fascist, Racism, Renewal, Subversive Right, Utopianism, Vitalism.

Is Trump a Proto-fascist?

Recent statements by the front runner in the Republican primaries for Presidential candidate, Donald Trump, were eerily reminiscent of pronouncements by Adolf Hitler. Trump compared his rivals and adversaries to vermin to be destroyed, promised to establish concentration camps, and blamed immigrants for poisoning the blood of the USA.

But does this foaming at the mouth amount to fascism?

“What we are looking for here is the sort of person that slashes pictures, takes a hammer to Michelangelo’s statues and a flamethrower to books; someone who hates art and ideas so much that he wants to destroy them: a fascist.”

Inspector Morse in “The Twilight of the Gods” (1993)

Nazism – and, by extension, fascism (though the two are by no means identical) – amounted to permanent revolutionary civil wars. In his magnum opus “The Death of Politics” (1994), John Laughland coined the apt term “subversive right”, or in his own words: “(a) mixture of Left and Right … (that has) embraced nationalist and socialist ideas …”

Fascist movements were founded, inter alia, on negations and on the militarization of politics. Their raison d’etre and vigor were derived from their rabid opposition to liberalism, communism, conservatism, rationalism, and individualism and from exclusionary racism. It was a symbiotic relationship – self-definition and continued survival by opposition.

Yet, all fascist movements suffered from fatal – though largely preconcerted – ideological tensions. In their drive to become broad, pluralistic, churches (a hallmark of totalitarian movements) – these secular religions often offered contradictory doctrinal fare.

I. Renewal vs. Destruction

The first axis of tension was between renewal and destruction. Fascist parties invariably presented themselves as concerned with the pursuit and realization of a utopian program based on the emergence of a “new man” (in Germany it was a mutation of Nietzsche’s Superman). “New”, “young”, “vital”, and “ideal” were pivotal keywords. Destruction was both inevitable (i.e., the removal of the old and corrupt) and desirable (i.e., cathartic, purifying, unifying, and ennobling).

Yet fascism was also nihilistic. It was bipolar: either utopia or death. Hitler instructed Speer to demolish Germany when his dream of a thousand-years Reich crumbled. This mental splitting mechanism (all bad or all good, black or white) is typical of all utopian movements. Similarly, Stalin (not a fascist) embarked on orgies of death and devastation every time he faced an obstacle.

This ever-present tension between construction, renewal, vitalism, and the adoration of nature – and destruction, annihilation, murder, and chaos – was detrimental to the longevity and cohesion of fascist fronts.

II. Individualism vs. Collectivism

A second, more all-pervasive, tension was between self-assertion and what Griffin and Payne call “self transcendence”. Fascism was a cult of the Promethean will, of the super-man, above morality, and the shackles of the pernicious materialism, egalitarianism, and rationalism. It was demanded of the New Man to be willful, assertive, determined, self-motivating, a law unto himself. The New Man, in other words, was supposed to be contemptuously a-social (though not anti-social).

But here, precisely, arose the contradiction. It was society which demanded from the New Man certain traits and the selfless fulfillment of certain obligations and observance of certain duties. The New Man was supposed to transcend egotism and sacrifice himself for the greater, collective, good. In Germany, it was Hitler who embodied this intolerable inconsistency. On the one hand, he was considered to be the reification of the will of the nation and its destiny. On the other hand, he was described as self-denying, self-less, inhumanly altruistic, and a temporal saint martyred on the altar of the German nation.

This doctrinal tension manifested itself also in the economic ideology of fascist movements.

Fascism was often corporatist or syndicalist (and always collectivist). At times, it sounded suspiciously like Leninism-Stalinism. Payne has this to say:

“What fascist movements had in common was the aim of a new functional relationship for the functional and economic systems, eliminating the autonomy (or, in some proposals, the existence) of large-scale capitalism and modern industry, altering the nature of social status, and creating a new communal or reciprocal productive relationship through new priorities, ideals, and extensive governmental control and regulation. The goal of accelerated economic modernization was often espoused …”

(Stanley G. Payne – A History of Fascism 1914-1945 – University of Wisconsin Press, 1995 – p. 10)

Still, private property was carefully preserved and property rights meticulously enforced. Ownership of assets was considered to be a mode of individualistic expression (and, thus, “self-assertion”) not to be tampered with.

This second type of tension transformed many of the fascist organizations into chaotic, mismanaged, corrupt, and a-moral groups, lacking in direction and in self-discipline. They swung ferociously between the pole of malignant individualism and that of lethal collectivism.

III. Utopianism vs. Struggle

Fascism was constantly in the making, eternally half-baked, subject to violent permutations, mutations, and transformations. Fascist movements were “processual” and, thus, in permanent revolution (rather, since fascism was based on the negation of other social forces, in permanent civil war). It was a  utopian movement in search of a utopia. Many of the elements of a utopia were there – but hopelessly mangled and mingled and without any coherent blueprint.

In the absence of a rational vision and an orderly plan of action – fascist movements resorted to irrationality, the supernatural, the magical, and to their brand of a secular religion. They emphasized the way -rather than the destination, the struggle – rather than the attainment, the battle – rather than the victory, the effort – rather than the outcome, or, in short – the Promethean and the Thanatean rather than the Vestal, the kitschy rather than the truly aesthetic.

IV. Organic vs. Decadent

Fascism emphasized rigid social structures – supposedly the ineluctable reflections of biological strictures. As opposed to politics and culture – where fascism was revolutionary and utopian – socially, fascism was reactionary, regressive, and defensive. It was pro-family. One’s obligations, functions, and rights were the results of one’s “place in society”. But fascism was also male chauvinistic, adolescent, latently homosexual (“the cult of virility”, the worship of the military), somewhat pornographic (the adoration of the naked body, of “nature”, and of the young), and misogynistic. In its horror of its own repressed androgynous “perversions” (i.e., the very decadence it claimed to be eradicating), it employed numerous defense mechanisms (e.g., reaction formation and projective identification). It was gender dysphoric and personality disordered.

V. Elitism vs. Populism

All fascist movements were founded on the equivalent of the Nazi Fuhrerprinzip. The leader – infallible, indestructible, invincible, omnipotent, omniscient, sacrificial – was a creative genius who embodied as well as interpreted the nation’s quiddity and fate. His privileged and unerring access to the soul of the fascist movement, to history’s grand designs, and to the moral and aesthetic principles underlying it all – made him indispensable and worthy of blind and automatic obedience.

This strongly conflicted with the unmitigated, all-inclusive, all-pervasive, and missionary populism of fascism. Fascism was not egalitarian (see section above). It believed in a fuzzily role-based and class-based system. It was misogynistic, against the old, often against the “other” (ethnic or racial minorities). But, with these exceptions, it embraced one and all and was rather meritocratic. Admittedly, mobility within the fascist parties was either the result of actual achievements and merit or the outcome of nepotism and cronyism – still, fascism was far more egalitarian than most other political movements.

This populist strand did not sit well with the overweening existence of a Duce or a Fuhrer. Tensions erupted now and then  but, overall, the Fuhrerprinzip held well.

Fascism’s undoing cannot be attributed to either of these inherent contradictions, though they made it brittle and clunky. To understand the downfall of this meteoric latecomer – we must look elsewhere, to the 17th and 18th century.

Note – Exclusionary Ideas of Progress

Communism, Fascism, Nazism, and Religious Fundamentalism are as utopian as the classical Idea of Progress, which is most strongly reified by Western science and liberal democracy. All four illiberal ideologies firmly espouse a linear view of history: Man progresses by accumulating knowledge and wealth and by constructing ever-improving polities. Similarly, the classical, all-encompassing, idea of progress is perceived to be a “Law of Nature” with human jurisprudence and institutions as both its manifestations and descriptions. Thus, all ideas of progress are pseudo-scientific.

Still, there are some important distinctions between Communism, Fascism, Nazism, and Religious Fundamentalism, on the one hand, and Western liberalism, on the other hand:

All four totalitarian ideologies regard individual tragedies and sacrifices as the inevitable lubricant of the inexorable March Forward of the species. Yet, they redefine “humanity” (who is human) to exclude large groups of people. Communism embraces the Working Class (Proletariat) but not the Bourgeoisie, Nazism promotes one Volk but denigrates and annihilates others, Fascism bows to the Collective but viciously persecutes dissidents, Religious Fundamentalism posits a chasm between believers and infidels.

In these four intolerant ideologies, the exclusion of certain reviled groups of people is both a prerequisite for the operation of the “Natural Law of Progress” and an integral part of its motion forward. The moral and spiritual obligation of “real” Man to future generations is to “unburden” the Law, to make it possible for it to operate smoothly and in optimal conditions, with all hindrances (read: undesirables) removed (read: murdered).

All four ideologies subvert modernity (in other words, Progress itself) by using its products (technology) to exclude and kill “outsiders”, all in the name of servicing “real” humanity and bettering its lot.

But liberal democracy has been intermittently guilty of the same sin. The same deranged logic extends to the construction and maintenance of nuclear weapons by countries like the USA, the UK, France, and Israel: they are intended to protect “good” humanity against “bad” people (e.g., Communists during the Cold war, Arabs, or failed states such as Iran). Even global warming is a symptom of such exclusionary thinking: the rich feel that they have the right to tax the “lesser” poor by polluting our common planet and by disproportionately exhausting its resources.

The fact is that, at least since the 1920s, the very existence of Mankind is being recurrently threatened by exclusionary ideas of progress. Even Colonialism, which predated modern ideologies, was inclusive and sought to “improve” the Natives” and “bring them to the White Man’s level” by assimilating or incorporating them in the culture and society of the colonial power. This was the celebrated (and then decried) “White Man’s Burden”. That we no longer accept our common fate and the need to collaborate to improve our lot is nothing short of suicidal.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Vaknin S. Is Trump a Proto-fascist?. March 2024; 12(2). http://www.in-sightpublishing.com/vaknin-trump-protofascist

American Psychological Association (APA 7th Edition): Vaknin, S. (2024, March 1). Is Trump a Proto-fascist?. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): VAKNIN, S. Is Trump a Proto-fascist?. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Vaknin, Sam. 2024. “Is Trump a Proto-fascist?.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/vaknin-trump-protofascist.

Chicago/Turabian, Notes & Bibliography (17th Edition): Vaknin, S “Is Trump a Proto-fascist?.In-Sight: Independent Interview-Based Journal 12, no. 2 (March 2024).http://www.in-sightpublishing.com/vaknin-trump-protofascist.

Harvard: Vaknin, S. (2024) ‘Is Trump a Proto-fascist?’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/vaknin-trump-protofascist>.

Harvard (Australian): Vaknin, S 2024, ‘Is Trump a Proto-fascist?’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/vaknin-trump-protofascist>.

Modern Language Association (MLA, 9th Edition): Vaknin, Sam. “Is Trump a Proto-fascist?.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/vaknin-trump-protofascist.

Vancouver/ICMJE: Sam V. Is Trump a Proto-fascist? [Internet]. 2024 Mar; 12(2). Available from: http://www.in-sightpublishing.com/vaknin-trump-protofascist.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on a work at https://in-sightpublishing.com/.

Copyright

© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Female Economist on Education and Leadership  

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Transformative Dialogues (Peer-Reviewed)

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

Interview: Female Economist November 2014 

Female Economist on Education and Leadership  

Scott Jacobsen,  

Kwantlen Polytechnic University, Simon Fraser University,  & The University of British Columbia 

Abstract: 

This interview explores the personal experience of Shauna McAuley-Bax, Business  Instructor at Kwantlen Polytechnic University, to provide commentary from a highly  relevant vantage in three ways. One, the viewpoint of an economist from the younger  cohort of instructors. Two, a young female economist’s experience of graduate school  and educating new generations of undergraduates. Third, McAuley-Bax’s generation,  and subsequent generations, of women will likely have the largest impact on the affairs  of women in business. Shauna’s work focuses on ‘Economics and Education’,  ‘Globalization and Economics’, and ‘Economics in Development’. Her M.A. thesis,  earned at Simon Fraser University, explored the effects of policy reform on child labour  in transition countries. This interview develops within the foci related to experience of  education and leadership, and development of an NGO for women in leadership: 1)  experience of teaching in graduate school, 2) experience of teaching undergraduates,  and 3) experience of leading in education as a female academic. 

Key Words: 

Business, economics, education, female academic, instructor, Kwantlen Polytechnic  University, Simon Fraser University, instructor, teaching. 

Interview 

You have great relevance in commentary for education and leadership. Based on three  reasons, you have valuable insights: 1) your viewpoint from a younger cohort of instructors, 2)  your experience as a young female economist in graduate school and educating new generations  of undergraduates, and 3) your own, and subsequent, generations will likely have great impact on  the affairs of women in business. With these in mind and to begin, for studies in graduate school,  you published an M.A. thesis entitled Child Labour in a Transition Economy: Evidence from 

Albania (2008). Did you have much experience as a teaching assistant? What most stood out  about the student population and style of teaching? 

In graduate school, I completed over two years and six months as a teaching  assistant. I felt eager to teach at the time. It is common for most students to focus on  teaching only one course per semester while focusing maximum effort on their course  work. I was an exception. Every semester there would be TA sections left over after  everyone was assigned a course, so I would request to teach all courses left without a  teaching assistant. I taught approximately three different courses per semester. I found  working as a teaching assistant allowed me to focus on the two best aspects of being in  graduate school, the ability to learn or revise different economic topics/subjects while  being able to engage with others who were eager to learn. During my time as a teaching  assistant, I had the opportunity to teach a variety of subjects including Labour  Economics, Environmental Economics, Principles of Economics, and Development  Economics. In addition, these experiences allowed learning from professional educators  such as Doug Allen and Peter Kennedy. For me, they taught valuable lessons on  fostering the love of economics at the level of principles. 

When I started work as a teaching assistant, only my experience as a tutor guided me. In the beginning, I felt terrified to speak in front of large groups of students. However, my favorite topic is economics. I began to appreciate a fact. My job enabled me to spend time talking about something of interest me. I am grateful for my work as a  teaching assistant; it allowed me to find my passion in life, which I may not have had the  courage to try without it. 

My graduate thesis is a testament to how you can use economics in a variety of  ways to solve a myriad of social problems. I am extremely interested in transition  countries and how they have evolved from social economies to more market systems. There are some interesting issues that have been created in the process, child labour  and bride kidnapping to name a couple. My thesis was analysing the effects of an  increase in income on the incidence of child labour. We can use economics to answer  this question by looking at the root causes of the choices that people are making and  testing it with available data. 

As for my experience as a graduate student, I found an almost equal number of men  and women in my cohort. All had different backgrounds, which was good when it came  to forming study groups and working on projects. This was a very different experience  from my undergraduate years where there was a smaller female population in the  economics field. However, I find that whoever you are and whatever your background,  everyone knows good teaching from bad. Good teaching engages, informs, and gives  practical applications. I liked that in school. I hope to bring to this to my classes as an  educator. 

Regarding your transition from teaching graduate students and then undergraduates, how did  you find it? 

Upper level students in 3rd of 4th year on the path to graduate studies are already  excited about learning new approaches and applications of economics. They are there  to learn more about a topic, which they know and love. Far different from teaching a  first-year principles course. Your priority when teaching principles level economics courses is to demonstrate the fascinating and significant aspects of economics, but to  overcome the biases that people have already formed about economics. 

Consider: any movie that you have seen involving university classes. When  producers want to show a dry and boring course, they often choose economics. Therefore, when it comes to choosing courses many students remember the scene of  students struggling through dry, mathematical material, and then decide economics is  not for them. Most students registered look at it as material for them to get through and  never look at again. Students do not realize that basic economics could predict the  collapse of the Soviet Union (allocating resources without a pricing system is extremely  difficult in the long run), what economic benefit smokers provide for non-smokers (they  die earlier, leaving more money in the pot for healthcare and pensions for the rest of  us), why mandating more generous maternity leave benefits for women only may  actually be detrimental to women (employers may discriminate against young women  when hiring), or why sumo wrestlers cheat (they have a large incentive through higher  winnings with low chance of being caught). 1 

Modern problems can be solved by applying economics. Do you dislike pollution? If  you do not like pollution, then do not sit and complain about the social injustice of it— make a serious change. Economic science allows the knowledge of behaviour to  investigate possibilities of stopping pollution. Is there discrimination in the workplace? An economist named Claudia Goldin of Harvard University found out by holding blind  auditions for the American orchestras that, yes, there was discrimination in the  workplace. In blind tests, women were 50% more likely to be hired2. Economics  presents us with a powerful, and easy to apply, set of tools to explain how events  unfold. An example of this is the introduction of mandatory seatbelts increasing the  number of car accidents. Another, the recent global recession caused by lax regulations  and government backed securities reducing risky behaviours. Economics is necessary  to understand the behavior of people in a complex world. No matter your chosen major,  it will always have applications. 

Once students have recognized the intrinsic value of economics, they can apply  basics that they have learned to the specific areas that they are concerned about like  economic development or equality in the workplace. Upper level courses will give more  specific applications of the economic principles.  

I began development of one Non-Governmental Organization (NGO), Women in Leadership  Support Network (WILSN), in early 2014 with one branch devoted to women in business, which  makes your commentary highly relevant. Your education and work in economics are crucial for  both understanding the world of business and education. In addition to this, your experience in a  younger cohort of female economists may provide an insight into more modern gender dynamics  in the university system and educating new generations of undergraduates. With these in mind,  what difference in the demographics altered the style of your teaching and the receptivity of those  being taught? 

Since my experience centered in the faculty of economics, I can speak on the student body in my area of expertise. When I look at current classrooms, I feel hopeful  for the future of diversity in economics. If I could compare the present classroom  dynamic to my time in school, I observe more and a greater mix of students. My 4th year  undergraduate courses had 2 or 3 females in attendance. Today about half are women. I feel fortunate to never have felt the need to alter my style of teaching to compensate  for my gender. However, compared to way I learned economics, I teach economics  much different today. From everyday life, I have more practical examples. I focus less  on calculated business decision making. My goal is to show students the tool box  provided by economics for decision making about everything. After all, it is a social  science. 

It is said that economics has a problem, i.e. not enough female economists. This  may stem from economic pedagogy; basic models in economics originated in a male dominated, nuclear family (1950s) era. Others think we need to “feminize” economics. I  feel the right way to teach economics today emerges from the need for this. For an  example, Dr. Gary Becker’s model of the household and family production. When  Becker first created the model, women commanded household production and men  commanded market production.3I consider this a fabulous model because it speaks to  the idea of specialization contributing to overall household income, i.e. by focusing on  areas of best performance makes everyone better off. Now, of course, critics consider  the model archaic, especially used as an example of the masculine nature of  economics. I teach this model in my ‘Women and the Economy’ course because it represents the importance of specialization. However the modern economy is tailored  for it. The model’s flexibility allows for women to focus on work, instead of only  household, or even partial specialization. 

It seems important to me to recognize society no longer works in a certain way. It did  at another earlier time. Becker’s model was created in an era of men working outside  the home while women worked inside the home. Even today, some students feel more  comfortable discussion around household production being separated by gender  because their family works this way. Education should encompass all backgrounds,  genders, and family structures because in the world operates this way. I feel fortunate. I  have the ability to discuss this and other issues in my classes. 

You teach at Kwantlen Polytechnic University (KPU). KPU’s mandate focuses on teaching. In  that, it is mostly a teaching institution, hence the title of ‘instructors’ for educators. Simon Fraser  University (SFU) places more emphasis on research. Specifically, they have graduate schools,  more research centers and labs, and so on. How does this influence the educational culture of the  institution? 

Kwantlen Polytechnic University (KPU) most certainly centers on students. I  consider that one of its best qualities, which makes it such a great workplace. Statistics  gathered at Simon Fraser University (SFU) on students entering from outside  universities show that the students coming from KPU are maintaining higher averages. 

This is encouraging information. It reflects the benefits of a teaching-focused university. At KPU, we are able to spend time with the students one-on-one by provision of in-class  work and additional office hours. We have an engaged faculty. Foremost, we are committed to improvement of teaching skills and increasing retention of materials for  students. KPU prides itself on having a student body with practical skills, i.e. equipped  to handle ‘real world’ problems occurring in the workplace. A university focused on  educating means you can be taught by people who have owned businesses themselves  or have worked for larger corporations and are now passing down firsthand knowledge. When planning to enter the working world, practical skills have high importance, you get  these practical skills and the textbook materials for application to everyday cases. 

In addition to these, you need to keep updated on the latest research and advances  in your field. At both SFU and KPU, we are encouraged to do this, but we always make students top priority. I believe this creates the difference when it comes to higher  achieving students. 

How might undergraduate education benefit from insight of educational methods at the  graduate level? 

Graduate level education and undergraduate level education are very different. It is  not material-based differences, but classroom dynamics too. For one, small class sizes facilitate discussion. Another difference, courses take a format of discussion-and generation of ideas rather than a ‘sit-and-learn’ environment. At KPU, I feel we are able  have a flexible classroom style, which allows for discussion and active learning. I can  apply the skills learned through teaching at SFU. Extra time devoted to application of  knowledge allows students to have a deeper understanding of the subject. I am  completely opposed to the memorization as a method of teaching. A method with  students encouraged to memorize the textbook for a good grade. Once again, I feel  privilege to teach economics. It is an application course. You must take knowledge  learned in the classroom and apply the knowledge to various contexts to earn a decent  grade. At KPU, I get the benefits from the classroom experience, which would occur in  an upper level course at a more prominent university. My experience at SFU allowed  me the opportunity to see the growth in student potential through the optimal classroom  dynamic. 

From your experience, what barriers exist for a woman in the academy for teaching? How  does being a woman influence students’ perception of your capability in the classroom? 

One of the most difficult aspects of choosing economics as my field of study: lack of  mentors. I had to go looking for them. When choosing my major, I borrowed many undergraduate textbooks from the library and read them. The economics textbook had  examples of exemplary economists at the end of each chapter, I remember two of them  in particular. One was Muhammad Yunus, the founder of Grameen Bank, the bank for  the microloans to the poor. The other was Hazel Kyrk, whose work on theory of the  family and consumer theory was later extended by Gary Becker to create his famous  theories that were dubbed the “new home economics” containing the model of which I  spoke earlier. She was one of the first women to get a PhD from University of Chicago  and was one of the founders of the Consumer Price Index (CPI). Although relatively  unknown, she contributed a great deal to the field of economics. In addition to this, she contributed to the field of women’s participation in work.4 Hazel Kyrk showed me  economics was not about finding market prices alone, it was using knowledge of  markets and human behaviour to apply to many socio-economic problems. Her  message was that you must first know how something happens, the causation of the  problem, before you can solve the problem and economics was the tool you needed to  separate causation from correlation. 

After this, came undergraduate school, I found few mentors or even peers in my  discipline. During my entire undergraduate career, I had two female professors who  taught me. One of them, we awarded with the annual teaching award the year of my graduation. Although, I work with many female instructors at present. Evidence points to  

a lack of women in the upper levels of economics faculty. According to Claudia Goldin in  2011, only 34 percent of economics Ph.D.’s are women compared to the average 46  percent of all doctorate degrees earned by women.5This might be due to what Donna  Ginther and Shulamit Kahn refer to as the “leaky pipeline.” Women start dropping out as  they get closer to the top. They found that in 2012, 28 percent of assistant professors  were women, then 22 percent of the associate professors, but at the top only 12 percent  of the full time professors were women.6 Ginther and Kahn found that even if they  control for education, ability, productivity and family choices there is still a gap of about  16 percent in the likelihood of promotion to full professorship.7To see the cause of this  we return to Claudia Goldin who says that it may stem from the way we are teaching  economics, it is “the same way we did when women didn’t matter. Now, women do  matter.”8That means that our job today as instructors of economics is to be sure that  both genders and all cultures are given equal merit through examples and applications  of the theories. However, I also believe that all students are capable of abstract thought;  one of our greatest abilities is to learn through example by seeing the world through the  eyes of others. 

The real question here should be, “Does is really matter how many women  economists there are”? All sources say, “Yes, it does.” As Susan Athey, an award  winning economist at Stanford University, points out; if we exclude women, we will be  “losing out on a large chunk of human capital.”9 A study conducted by Ann Mari May,  Mary McGravey and Robert Whaples found that when it comes to opinions on public  policy, men and women economists are very different.10 We need gender diversity when  it comes to decisions on changes in minimum wage, labour market policies and social  benefits. 

What programs might assist women in the university system in educating and teaching  current generations, and retraining older generations? 

The most important factor that we are currently addressing is mentorship. We need  strong role models who can show us the importance of our participation in the field of  Economics. The older generations in my field are the trail blazers of our profession. It is  extremely hard to be the first one attempting what others have not yet done. It is true  that more young women are choosing more STEM (Science, Engineering, and  Mathematics) fields as their major, those fields have to support efforts to foster  functioning mentor programs. According to a 2005 study by The Society of Women  Engineers, one in four women with an engineering degree had jobs in fields other than engineering compared to only one in ten for men.11 One of the problems in retaining  women in the STEM fields is the lack of female mentorship. In a 2005 study by Phyllis  Tharenou, mentoring can be more effective for women in career advancement than  men.12 

The value to mentorship in any career is immeasurable, finding a mentor early can  contribute to job accomplishment, job satisfaction, and employee retention. A good  mentor will take interest in a person’s long term potential, helping build confidence while  providing support in the technical aspects of the job. I have been lucky to have two very  important mentors in my career, which was much more than they had when establishing  their own careers. I see that this is changing throughout institutions, many more diverse  backgrounds and genders are found among the faculty. Now, we must focus on creating  the bonds among our peers and create an environment of sharing knowledge and skills. I am also privileged that the idea of mentorship is a priority in my workplace. 

Finally, this educational experience provides an opportunity for leadership in academia and  with teaching. How have you found being a woman in leadership in education within the  academy? 

As I mentioned earlier, I feel the importance to reach out to the future generations of  educators. Our workplace is evolving, creating more focus on sharing and developing  ideas with work peers. It is important to help those around us. In economics, we call this  a positive externality; spreading knowledge from one person to another, benefiting  workers and promoting a positive work environment.  

One of the most positive aspects of my job is that I can influence future generations  and how they view themselves as well as how the view the world. I have met so many  promising students whom I am confident will contribute immensely to whatever field  they choose to focus on. My role of being a woman in leadership means recognizing the  potential of my students and encouraging them to do whatever they choose to be. Sometimes we all need someone to give us the courage to pursue our dreams. Every  new semester brings new opportunity to excel in my role as an educator and mentor;  that is something I always look forward to. 

1Levitt S. D. Levitt, & Dubner, S. J. (2005). Freakonomics: A rogue economist explores the hidden side  of everything. New York: William Morrow. 

2 Goldin, Claudia and Rouse, Cecilia (2000) “Orchestrating Impartiality; The Impact of ‘Blind’ Auditions on  Female Musicians,” American Economics Review.

3Becker, Gary (1981, 1991). A Treatise on the Family. Harvard University Press. Cambridge,  Massachusetts.

4 Cicarelli, James & Cicarelli Julianne (2003). Distinguished Women Economists. Greenwood Publishing  Group. Westport, Connecticut. 

5 Goldin, Claudia. “Working It Out,” New York Times, March 15, 2006, retrieved from: http://http://www.nytimes.org

6 Ginther, Donna K. and Shulamit Kahn. “Women in Economics; Moving up or Falling off the Academic  Ladder?” Journal of Economic Perspectives 18 (2004); 193-214 

7Ibid 

8 Goldin, Claudia. “Working It Out,” New York Times, March 15, 2006, retrieved from: http://www.nytimes.org. 9 Romero, Jessie. “Where are the Women?” Econ Focus, Second Quarter, 2013, retrieved from: http://www.richmondfed.org/publications/research/econ_focus/2013/q2/pdf/full_issue.pd&nbsp;

10 Ibid

11 Frehil, Lisa. “A Review of the Findings”, The Society of Women Engineers National Survey about  Engineering”, Fifth in a Series, 2005, retrieved from: 

http://www.nxtbook.com/nxtbooks/swe/nationalsurveyengineering/index.php?startid=15 

12 Tharenou, Phyllis. “Does Mentor Support Increase Women’s Career Advancement More than Men’s? The Differential Effects of Career and Psychological Support”, Australian Journal of Management, June  2005. Vol 30 no 177-109, retrieved from: http://aum.sagepub.com/content/30/1/77.full.pdf+html

7 Transformative Dialogues: Teaching & Learning Journal Volume 7 Issue 3 November 2014 

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Global North Humanism With Andrew Copson

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/23

Andrew Copson has been Chief Executive of Humanists UK since 2009 and is currently serving his final term as President of Humanists International, which office he has held since 2015. He is the author of Secularism: a very short introduction (Oxford University Press) and, with Alice Roberts, of the Sunday Times Bestseller The Little Book of Humanism. This is a series on global Humanism with the first session as “The State of Global Humanism: Overview.” 

Here we talk about Humanism in the Global North. 

Scott Douglas Jacobsen: Okay, so we are here again today for the “I’m a Lumberjack and I’m Okay” edition of interviews with Andrew Copson. How are you doing today?

Andrew Copson: I’m very well. How are you?

Jacobsen: I’m doing farmy, horsey. 

Copson: [Laughing] Yes, of course, not much longer.

Jacobsen: Not much longer; unfortunately, I’m leaving at the end of the month. We are going to be talking about the Northern Hemisphere of humanism. So, let’s start on the big stuff; we did a little historical talking in one of the previous sessions about off-the-top some of the earliest formulations of humanism. Insofar as we understand it today, a lot of organizational humanism came forward in Britain and the United Kingdom. Who were these major figures? People like Julian Huxley and so on.

Copson: Well, this is very unlike the global South that we talked about before. The global North has some extremely old humanist organizations and a very well documented history. We can look back and know where these things came from by people’s writing, thoughts, and institutional records. We start getting people in Europe in the 18th and 19th centuries talking openly about abandoning belief in gods entirely. That’s usually where it starts. People who no longer think Christianity is right, that it doesn’t make sense, isn’t ethical, or isn’t meaningful, that no belief in divine forces is necessary. There are a lot of different causes of this. 

There is a rediscovery and an active promulgation of texts from pre-Christian Europe. Either because they are being discovered or being more widely translated. This challenges the assumptions that a lot of people had that Christianity was the great coming of wonderful things to Europe, that everyone had been secretly waiting for something like Christianity for hundreds of years and when it finally came, it made everyone happy, changed the world, introduced kindness, and was the right way. Well, when you take pre-Christian texts more seriously and are more exposed to them, that particular moment in history looks a bit more contingent than that. You get views of people before that period and that chips away at the edifice of Christianity in Europe. 

Then, of course, the increasing success of natural scientists in understanding the universe and putting forward accurate and reliable explanations of how nature behaves, which have nothing to do with religious explanations – and often challenge them too. Human beings are no longer at the top of a pyramid of creation because we understand more about how we organically came to be, the planet no longer being the center of the universe – coming to terms with what that means. So there is the discovery of pre-Christian cultures, there is science, history, geology. Then there is also the European encounter with other cultures. With ideas, suddenly, of Buddhism, Eastern religions, and the culture of civilizations as old, and older, than European civilization, civilizations where they have completely different ideas of morality, about where we come from, about how we should be. 

Combined with all of that, Europe had a growing material comfort. That gives people more scope and more comfort for thinking about worldly things rather than being on the breadline all the time and having to hope for a better life to come. Then, partly as a consequence of serious thought about ethics, there are the social justice movements of the 19th century, which feed very strongly into the humanism that we know and love now. 

Out of all these tributaries comes this new humanist tradition. The organizations set up to fortify people with these beliefs and spread these beliefs through education and agitation – we start to see them in the late 18th and early 19th centuries. We see them in Britain, as you say, in different forms. The Cooperators, the Owenites, the secularists, the ethicists and the rationalists, and eventually, the humanists. We see this, particularly in Germany and parts of Europe where higher education is well-funded and available. So, the German freethinkers were very numerous in the 19th century. Much more left-wing politically, somewhat more left-wing politically, than the Western parts of Europe, but humanist in our sense. In addition to this purely secular tendency, which we see in Western Europe, we also have a movement of post-Unitarians who are a bit more religious. It is not so secular but still leans towards humanism in our sense in the United States and the 19th and 20th centuries. They formed ethical societies and humanist societies. You get these different traditions communicating with each other and budding into institutions that not only start organization for their members but become platforms for advocacy for social change, services for funerals, weddings and naming ceremonies (the first humanist ceremonies started being conducted in Western Europe in the 19th century) and eventually, they grew into the organized humanism that we recognize today.

Jacobsen: How, in the 20th century, is humanism in Western Europe characterized and compared to North America?

Copson: Well it’s not just the west of Europe. In the early 20th century, especially in parts of the old Austro-Hungarian Empire, humanism was well advanced. There is almost no difference between the levels of development of humanist organizations in places like Poland or Austria and in places like Britain or the Western parts of Germany, Belgium, or wherever. The biggest difference, internally, in Europe at that time is probably between North and South Europe rather than East and West. You have parts of Europe that were historically Protestant, where churches lost more of their political power over time – not necessarily social influence or control over public services like education or health – but they lost their coercive political power compared with previous centuries. In those parts of Europe, you get humanist organizations that are, perhaps, more ethically focused and more likely to promote a morality independent of religious belief, which is, nonetheless, liberal. (This is a gross simplification by the way!) in Southern Europe, where churches are still powerful in the traditionally Catholic parts of Southern Europe, you tend to get more militant secularists and anti-clerical organizations. Britain being as it were a country with a half-Protestant half-Catholic Church, it had both these traditions in the 19th and early 20th centuries. 

In terms of East and West, the great collapse of humanist organizations in Eastern Europe came under the onslaught of fascism and communism in the middle and later 20th centuries. That’s when you see humanist organizations that were thriving being choked off because both fascism on the one hand and Marxism-Leninism, on the other hand, were antithetical to the humanist way of being. The German freethinkers were the first organization banned in the Third Reich. Hitler gave a speech in the Reichstag, saying he stamped out atheism forever. Of course, he hadn’t, thankfully. Then, the situation wasn’t much better for those parts of Europe that were occupied and went Soviet after the Second World War because there, too, the liberal values associated with humanism were impossible to live out. Not atheism of course – that was strongly encouraged.

Jacobsen: [Laughing].

Copson: In Soviet countries, it is a bit like China today. Easy to be an atheist. Almost impossible to be a humanist. It was the same for Soviet countries. Humanist organizations in Western Europe suffered, too, in the 20th century because partly the fear of communism in Western countries led to an increase in soft social support for Christianity, but also some state support for Christianity because many Christians put Christianity forward as the way one could defend against godless communism. This is true in the United States as well as in Western Europe. Humanism suffered from two other factors at the same time. One was the New Age woo-woo, crystals and everything else. Speaking to humanists who were organizing in the 50s and 60s, it was a real threat. It was seen as an incredibly real threat. It has proved to be so: there is a lot of new age irrationality in the Northern part of our world even now. The other threat was materialism, market capitalism leading to gross, crass materialism, which, as the humanists at the time thought, would attenuate our inner lives and sympathies with each other to such an extent that it was a real threat, too. So, there is a potted history of the 20th century for humanism! 

Jacobsen: Some of the more enormous and robust humanist organizations are the American Humanist Association, Humanists UK, and the Norwegian Humanists. These are much bigger than many others, including Canada, by an order of magnitude or two. So, what do you think makes that distinguishing mark in terms of the organization’s size compared to so many other places?

Copson: The first big difference that affects size and impact in the global North is whether the organizations are voluntary or state-funded. Humanist organizations in Germany, Norway, Belgium, and the Netherlands, for example, receive public money, although in different ways and to different extents. In the case of the Norwegian Humanist Association, there is substantial public money and the Belgian state funds the Belgian humanists so that they can maintain a building in every town in Belgium. This is simply a different league of size and impact. Then you have countries where the humanist organization is not part of the state or directly state-funded but is a voluntary association. That is much more common in the Anglo-American tradition of these things. The state does not raise church taxes nor administer religions, but a soft secularism exists, as we have said, in places like the UK, Canada, and the US. So, that is the biggest difference, leading to the scale differences between the humanist organizations. 

But you kindly included the UK and the US in your account of the bigger and more impactful humanist organizations and I think that is probably right. Even though they are by no means the biggest or the wealthiest. I think the impact that they’ve had there is probably because of the very widespread social influence of humanist ideas in their societies. We can think about two types of humanism: organized humanism in the sense of the organizations doing or carrying out humanist programs in the ways discussed and then the common sense humanism of the millions of humanists living their lives with these values who may or may not call themselves or those values humanist. Although organized humanism is smaller in places like the UK, the latest survey of the current population who call themselves humanists as a primary identity shows that it is around 7%. It is more than the non-Christian religions. The percentage of people with humanist beliefs and values; opinion polls put it at about 30% or more. So, I think that the reason why humanist organizations have done well in English-speaking countries is because there is just so much humanism implicit in the culture. If you go through people in certain professions, arts and culture, or politics, all those sorts of spheres, if Humanists UK wants to find patrons among famous scientists, writers, or actors, it can do so relatively easily. The American Humanist Association is the same. They had Kurt Vonnegut, Gore Vidal, as presidents and there are many very famous Americans. As humanists, they are famous in other areas of their lives apart from their humanism. Because humanism was widely spread as an idea of the population as a whole, which led to success. So, I wouldn’t say there is no correlation between state funding and its impact on the population but it’s not the only thing that counts. 

I think the second thing that has led to an outsized impact of English-speaking humanist organizations in the perception of other humanists elsewhere is the English language because the English language is everywhere and was the primary language of the internet. I don’t know if it still is. But it is many people’s second language and enormously affects the world’s culture. A lot of Europeans know who Stephen Fry is, for example. There is an example of a British humanist in thought and deed in how he talks about things and in that he is a member of the formal humanist movement. Inevitably, that has an impact. It ramifies through Humanists UK’s work and makes us more successful than we would otherwise be. I think that’s probably why. 

Much of it is down to humanist organizations attracting people who already have public prominence for other reasons. The Norwegian Humanist Association has mainly had its impact from coming-of-age ceremonies that they have provided for several decades, allowing them to build their brand. They attracted famous Norwegians to their cause. Åse Kleveland, who everyone in Norway has heard of… She was the Norwegian Minister of Culture and was the Norwegian entry in the Eurovision Song Contest a number of times. Everyone in Norway just knows her. She was the president of the Norwegian Humanists. That brought great lustre to their name, correspondingly. That is also one of the ways Northern European organizations had an outsized impact. 

Jacobsen: There are challenges in spite of the ease of cultural spread of humanism, with English as the dominant language across that hemisphere, as well as many lots of the strong humanist movements’ roots in countries. There are backlash movements, particularly as we see in some of the United States. There also are more life and death challenges as with the Ukrainian-Russian war in terms of “How do we make the theory of the values of humanism practical when applying to these difficult circumstances, whether sociopolitical backlash or military aggression?” 

Copson: Yes, that’s right. We have talked before when we have had other conversations about the intimidating range of different threats humanists face.

Jacobsen: [Laughing]. 

Copson: It is a whole range of problems, especially the social and political backlashes or response movements – they are very considerable and dangerous. There is, as there has always been, a religious backlash to humanist ideas and organizations in the global North. That comes in different ways. There are anti-choice, anti-freedom groups that seek to roll back the successes that humanists and their allies have had in our societies in the global North over the last few decades. In parts of the North where humanism is state-funded, those religious movements also try to remove their state funding. They try not only to reverse those values in society but they attack humanist organizations and the foundations of humanist organizations. Then, of course, there is ethnic nationalism, white conservatism, whatever you want to call it, which is increasingly setting its face against the liberal cosmopolitan aspects of humanism. The universalist aspects of humanist values, which underpin not just humanism as a worldview but because of the success of humanism over the 20th century, also underpin our rules-based international order and the constitution of democratic societies. That is under threat. 

I think humanism is also under threat by economic forces, like the growing inequality between rich and poor, which reverses the tendency of people to feel more secure and socially safe. People feel less socially safe and less socially secure and are in a situation where there is growing inequality. There is a corresponding harm done to people’s humanist common sense. Their values change as a result. And you’re right – imperialist wars, such as Russia is now engaging in, are incredibly threatening to civilizational humanism, as you might find embodied in aspects of the European Union or the European way of life, where human rights are protected by law, where a certain measure of peace and social security is provided by stable governments that can, therefore, create the space for human happiness and productivity. All of that is threatened by war. At the moment, war does seem to be increasing in popularity in the global North. You haven’t asked for any solutions to these problems…

Jacobsen: Andrew, I have a question. What do you think are some of the solutions to these problems?

Copson: [Laughing] Oh, dear, I don’t know. I think that, obviously, what has to happen is resources for peace need to be redeveloped and peace needs to be reprioritized. Human rights need to be respected and grow in popularity and acceptance. Liberal democratic citizenship needs to be more of a concern of the state in encouraging young people to be ready for it, for adults to develop it further and continuously. The liberal principle of individuals being free to pursue their own sense of the good up to the limits of the freedom of others needs to be re-established as the cornerstone of our social order. 

That’s what needs to happen. I am less certain how it is to be achieved. We all have responsibilities as citizens and as potential activists. What responsibilities and contributions could humanists make or humanist organizations? I think the parts of the global North where humanist organizations are established or funded by the state have an important function in social life and in promulgating and embedding those social values in the lives of humanists and others. They can be very significant. In some countries in Europe, humanist organizations have contact with almost every individual in the country at one point or another during their lives. That is huge. In those countries where those organizations are not state-operated or don’t operate at that scale, we need alliances with liberal political and religious belief groups – liberal Jews, liberal Christians, liberal Muslims, and others. We need to spend more time building solidarity with them and should do so. I think humanists need to be more politically active than they have been, not just humanist organizations but individual humanists, and cultivate a new priority of participation – civic and political participation. 

If this is the only life and world we have and the only chance we have to improve it is in our own lives, politics and civic participation is the only way to do that. You can do some things in charities, social service, and civil society, but he only way to achieve lasting change at scale is in the political theatre. So, that is what humanists need to do more. Hopefully, they can hold these values at the centre of that. I think one of the problems is that it has been a long time assumed that anyone not religious was probably a humanist. With the growing secularization of the North, of the global North, a large proportion of the newly non-religious people are humanist and have humanist values. But for others it is more complicated. They have other values or conflicting values. There is a growing nihilism in the global North. There is non-religiousness that doesn’t entail universalism as humanism does. There can be selfishness, the growing appeal of borders and walls, and closing off. That makes sense. People are afraid of many things at the moment: of the climate crisis, of political instability, of war, of the effects of economic scarcity. But this putting up of walls and borders opposes the humanist idea of connecting, of universalism, and of seeing humankind as one family. So these are all tendencies that we have to be quite energetic against, unlike previous social trends that we’ve benefitted from. We need to work harder to bring humanism to non-religious people and ensure that these values are the best for achieving wider human fulfillment. 

Jacobsen: Maybe this can be the last question. It raises the issue of the long arc. I do not appeal to any divine arc leading to justice. There is a statistical tendency in recent history to lean towards a humanist application more often than not. 

Copson: It depends on your timescale. One day, Scott, the few remaining human beings may be left fighting for resources. They won’t be having a nice life. And we’ll all be dead one day. So narrow it down for me; what kind of timescale are we discussing? [Laughing]

Jacobsen: Next couple of centuries if we survive or the next 20 years.

Copson: Okay, yes.

Jacobsen: For many of the global North, the churches have declined. 

Copson: I think they’re finished for all practical purposes in this discussion.

Jacobsen: In my country, the 2001 census stated self-identified Christians were slightly over three-quarters. By 2021, the most recent Statistics Canada census coming out. The number was 53%. If you run a line of best fit, this year will be, for the first time, less than half of the population. So, the next 20 years from now. It raises the question you were alluding to: “How do we fight for church and state separation?” The question for me is, “Despite some of the immediate or medium-term battles, what next?” So, if we are not taking ourselves as an oppositional force to a dominant, now, it is a constructive dialogue, a more assertive dialogue, at least in the United Kingdom. 

Copson: I think this will be the case all over the global North, particularly in the West. Our challenge becomes not how we emphasize the human instead of the divine. But how do we emphasize the human as opposed to the me-me-me? In that, our aim isn’t different. The question still remains as before, “How do we maintain and develop human happiness and make a better world?” That has always been the point of humanist organizations. It is to do those things. We are looking at a different range of challenges now. Some obvious global challenges need to be met, like the climate crisis and the growing political instability of the world, which have multiple causes, as we know. The growing economic inequality and consequent unfairness of Western societies, which as we see in the history of any society, is not a good sign for social stability over the medium to long term. Those are the challenges that we have to face. There is still the challenge of irrationality and religiosity that is damaging. But I think the principal challenges are the other ones we’ve outlined. I suppose we’re saying that it is a humanist response to try to answer these questions and address these challenges in dialogue with others and bring them to the table. I think there is also a responsibility to clarify the basis of what we think of as Western values. Humanism is like the wallpaper of the Western world at the moment. It is there. It is encoded into so much of what we think, what we think about people, and what we think about ourselves and the world. Our habits and our ways of thought. So humanist in so many ways. But because that is not made explicit, I think there is a vulnerability in those values, too. 

It is common when people first hear about humanism and non-religious people in the global North to say, “That’s common sense. Why do you need a name for that?”

Jacobsen: [Laughing]. 

Copson: “It is what everybody believes. Isn’t it?” [Laughing] You have to say, “No! It’s not what everyone believes.” [Laughing] I know it seems to you now, as a man or woman in the modern West, that this is the end of a historical situation. Surely, this is just what everybody believes or has believed. That’s not the case unless we are more aware of how exceptional and precarious the humanist approach is. Even though it has given rise to such enormous gains in human welfare and progress, how fragile it is if we forget about its roots and fail to be conscious of that. I think that is also a very important task for the years ahead. Because if you don’t, you are defenseless when Putin says, “Family. Flag. God. This is where it comes from. This is what underpins our civilization.” Or the ethnic nationalists who say, “Judeo-Christian values, that’s where it all comes from. That’s how it is.” Or those tribalists who say, “Our own culture, our traditional values, this has got us to where we are. This is what needs defending. This is what it is all about.” Unless you say, “No, that has not made the modern world. What has made the modern world is humanist values, science’s way of understanding the world, living by reality and consequent gains as a species over time, questing for peace and fulfillment in this life because it is the only one we have. Trying to secure social safety and the possibility of choice for individuals in our lives. These things have come from growing humanism in our societies and the global North. It is a lot of what our prosperity and happiness rests upon.” I think that is a job for humanists to do with greater articulacy than we have in the past.

Jacobsen: Andrew, thank you for participating in “I’m a Lumberjack, and I’m Okay” once again. 

Copson: [Laughing] Good, thank you.

Jacobsen: You’re welcome.

License

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

Copyright

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

Journalism has an Issue

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/23

I was talking to an old boss. He asked about the current state of international journalism. Certainly, there are those in better-situated positions to give more authoritative commentary on the developments over time.

However, as I have seen, there are some issues in the journalistic world on the national level, on the international front, and with the emergence of new technologies. When I decided to switch from pursuing individual differences in passion, IQ, and personality for writing and journalism, I entered one of the worst periods for it.

I may still be the king of interviewing high-IQ society members because I am still doing it after a decade or so, though. For outlets, everything has been declining in size because the transition from print to electronic is the issue. Electronic means subscribers rather than newspaper readers.

This implies a different form of income stream outside of advertisements. People are less willing to buy subscriptions to major publications. There is less income generation, meaning fewer jobs and fewer field jobs moreso.

While this transition happened, people cannot be paid. They can’t pay people for as much stuff. As well, we are entering a Type 1 Civilization. A global community with a different form of information consumption than in previous centuries. This shift may cause a change in the landscape of journalism from external factors.

For example, people go to social media. Algorithms can manipulate those messaging systems, though. The agglomeration of media. The team downsizing, and the like, these impact the quality of the reportage in spite of the quantity of reportage.

I was told by one woman who has been a many award-winning journalist and even an editor or writer for The New York Times for many years, at one point, that at one of the 6 or 7 schools for journalism in Canada has fewer students and graduates, and applicants, than many other years.

This raises a spectre of reduced field of reportage. Are we looking at a dying field and an entrance into what Musk calls a Town Square through X and other media? If so, sophisticated AI will mean easier manipulation of public opinion, in my opinion.

Because the nature of algorithms in the current incarnation of artificial intelligence systems is the nature of big data. Lots of data points provided by posts or tweets across platforms. They can be analyzed and used in nefarious ways, potentially. A public town square may be one of those ideas only appealing on paper.

Back to the song of this article, who is on the beat? Who is pursuing the stories? There may be fewer on each story. As one panel member noted at the 2023 Canadian Association of Journalists’s conference, there used to be way more people on the same story.

So, there was both a camaraderie, but also a competition on the same story and for the same sources of information. It became a driver for great news. What about now? Honestly, people at last year’s conference, like Amber Bracken.

I got the image of someone who gave up, however many, tens of thousands of dollars per year, to do work on leftist political issues because the journalism, the narrative building, was a passion for her. It was more than a job, than a profession. She was given a standing ovation after her presentation.

Outside of the financial arena and the use of mass social media as potential means of undermining democratic institutions, we have an internal issue within the journalistic landscape. That being, there aren’t many conservative media outlets. That’s a bias in the landscape.

And the ones that are conservative, they’re typically corporate. Corporate doesn’t mean conservative. It means for-profit. Nothing necessarily wrong with profit. However, profit as the primary driver can override truth as the primary driver, which is the goal of journalism and an important channel for democratic decision-making.

So, political affiliation-wise, we have the same issue as psychology. What has been termed in the psychological literature as WEIRD people, educated liberal types, or more precisely: Western, educated, industrialized, rich and democratic subpopulations, these fit more to some of my biases. That’s a problem. There should be people more unlike me, more non-kin sensibility-wise.

This leaves the landscape highly biased. Corporation-wise, though, at the same time, we have the same issue as Western societies generally: assaults on the rights of the populations by multinational corporations, too. For example, religion was the major fight in Academia at one point. Religion is decidedly lost, because institutions are secular.

The main fight is an ugly secular face in multinationals wrecking small-time politics, and politics is reliant on a diverse media landscape. If everyone looks different and thinks the same, then we have a problem, not in diversity but in monocular visions of the true meaning of diversity.

This is an argument for the protection of people like Lindsay Shepherd and other conservative people who have had a harder time. It’s an argument for diversification of the media landscape, financing of media more, and widening the definition of diversity in the media room.

License

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

Copyright

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

Roots of Christian Nationalism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/22

Sometimes, the shortest interviews are the better ones. I came across one in Yale News with David Gorski.

The January 6 Insurrection, according to Professor Philip Gorski, was a symbolic representation of White Nationalism. In the interview, he, recently, published the book entitled The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy.

When asked in this 2022 interview about Christian Nationalism, Gorski, said, “First, it is an ideology based on a story about America that’s developed over three centuries. It reveres the myth that the country was founded as a Christian nation by white Christians and that its laws and institutions are based on Protestant Christianity. White Christian nationalists believe that the country is divinely favored and has been given the mission to spread religion, freedom, and civilization.”

Those blessed by God to spread the Good News. The threat, from this perspective, becomes individuals who cannot be identified as white, as Christian, and as non-immigrants.

In a sense, the national soul of America becomes impure and polluted in this moral and theological framework. Given its theological orientation, God’s Law and Will are being poisoned. Why wouldn’t they be against non-white immigration who are non-Christians? They are philosophically consistent in this view. That’s respectable. As a simple matter of fact, most others disagree with them.

“By digging into the historical source materials, you can see this perspective taking shape in the 1690s, which is the title of one of the book’s chapters. In a way, you can trace it back even further,” Gorski explained, “because this idea of a white Christian nation does have roots in a certain understanding of the Bible that weaves three old stories into a new story.”

I have been told this is a form of selective literalism. These have practical effects on actions in the world. God promised a special land, a promised land for the Israelites. The problem was a discovery of the Amalekites in the land. Early settlers found themselves in this biblical narrative as a chosen people.

“North America was the new Promised Land. The Native Americans were the new Amalekites and the Puritans felt entitled to take their land. Another strand is the End Times story, which today is viewed as the Second Coming of Jesus in the most literal sense. It’s a belief that Jesus is going to come down to Earth for a final showdown between good and evil. And the Christians in America will be on the side of good,” Gorski explained.

The sense of nationalism and the interpretation of chosen people in Christian formulate the idea extant over centuries of this idea of a white, Christian, national geographic bounded structure guided by God’s Law. The peculariarity, according to Gorski, of whiteness — the sociological race concept — arose as a “justification for slavery.”

Gorski continued, “The traditional justification for slavery, theologically speaking, had been that heathens and captives of war could be enslaved. Initially, this is how slavery in America was justified, but a couple of generations later, the justification didn’t really work. You can’t argue that a young boy of African descent born in the Virginia Colony in 1690 was a captive of war. His mother might have converted to Christianity, in which case he’s not a ‘heathen.’”

This is so tragic. The new biblical justification for this racism became the story of Ham seeing his father, Noah, drunk and naked. God gave the mark not to Ham but Canaan, Ham’s son, and then condemned the children to slavery. This is one of the justifications for slacery of Africans.

Gorski expounded on the timeline in a merger in 1690. “The three biblical stories merge in 1690. You can see this very clearly in what is still one of the authoritative histories of early New England, which was written by Cotton Mather III from the great family of Boston preachers. Once this script is in place, it gets revised as time passes. Maybe the Promised Land is out West. Maybe the Native Americans are no longer the enemy, but it’s immigrants from the southern border who represent the threat.”

So, this story, as you can see, goes through evolutions as to the source of the problem or threat to Christian national identity. The political mentality focuses on the idea of a libertarian sense of social freedom. Gorski takes this as an idea of white men on top and everyone below them.

“You can really see this in the Capitol insurrection. It occurred against the background of the Black Lives Matter movement and nationwide calls for racial justice, which white Christian nationalists view as a threat to the racial order. It offends their notion of freedom and liberty,” Gorski explained, “It leads to guys showing up to the Capitol with cattle prods and bear spray ready to beat up police officers in the name of their understanding of patriotism. In the book, we call it a Holy Trinity of freedom, order, and violence.”

Gorski touched briefly on the delusions of some of the populations, not in the idea of a transcendent father figure and real estate agent. More in the idea of the Christian supporters of Trump believer Trump is a devout Christian, and a good one. They see Christianity as under attack. They like Trump because they see him as fighting for the faith.

Christians should have a right to believe and practice their faith. Democratic values and countries provide freedoms for so many religious people. Democracy brought religious freedom to different groups of Christians. Gorski sees the issue as the hard right sociopolitical turn of this population.

Emphasizing, “White Christian nationalism is a dangerous threat because it’s incredibly well-organized and powerful. There’s absolutely nothing like it on the left. The white Christian nationalists boast local and national networks that can raise money and to turn people out to the polls and to school board meetings or protests. They can effectively communicate messages and support policies that are out of step with liberal democracy, such as the coordinated attack on voting rights.”

License

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

Copyright

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

War and Destruction With Remus Cernea

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/22

*Further original, internal sources are at the bottom of the article.*

*Video interview embedded at the top of the article.*

*The interview conducted December 1, 2023.*

Remus Cernea is a humanist philosopher and former member of the Romanian Parliament (2012-2016) with a green progressive agenda. He also served as an advisor to the Prime Minister (2012) on environmental issues. He held the position of Executive Director of the first secular humanist NGO in Romania, Solidarity for Freedom of Conscience (2003-2008). He was the founder and first President of the Romanian Humanist Association (2008-2012). Since June 2022, he has been working as a war correspondent in Ukraine for Newsweek Romania. In 2004-2005, Remus Cernea successfully halted the construction of the giant Orthodox Cathedral in a historic park in Bucharest (Carol Park). During his time as a member of parliament, he advocated for various humanist causes, such as introducing Ethics into the curriculum, stop using the public funding for the construction of giant cathedrals, ending religious indoctrination in schools, allocating more funds for scientific research, legally recognizing civil partnerships, ceasing the use of religious symbols in electoral campaigns, and repealing the “blasphemy law,” among others. He also achieved significant accomplishments, including the liberation of animals in circuses and the strengthening of laws for the protection of domestic violence victims. Here we talk about the Russo-Ukrainian war.

Interview audiovisual content, click this sentence.

Scott Douglas Jacobsen: Okay, today, we are here with Remus Cernea. What are we looking at behind us, right now?

Remus Cernea: It is a residential building hit by a Russian missile. Many people died here. There are flags for Ukraine, for UK, for Japan. This means that citizens from these three countries died here. A lot of children died here. Let me tell you, this residential building has nothing to do with anything military. It was revenge of the Russian army because the Russian army didn’t have any new successes on the front against the Ukrainian army in the last, let’s say, 6 months, 8 months, since Bakhmut, maybe. So, the Russians are killing civilians, just to show to Putin that they are doing something. The Russian army just killed civilians in Ukraine to show that they are doing something that they’re not staying like this. So, this is what we see. You see the destruction. It was a fire here, also. I spoke with some civilians last time when I have been here a few months ago. They told me how they felt minutes after the explosion. It was a huge tragedy. There are many, many Ukrainian cities where you can see places like this. Civilian buildings destroyed. Private houses, cathedrals, hotels, and so on, and administrative buildings, and so on, so, this is Putin’s war. We have to look at in the eyes. We have to watch this. We have to know what’s happening here in Ukraine. Of course, there is also the war in Israel between Israel and Hamas. In the same time, we still have this huge tragedy in Ukraine. We have to be aware about what is happening here in Ukraine. We are now in the city of Dnipro. But we have also been, in the last days, in Mykolaiv, in Odesa, then we will go to Kharkiv. 

Jacobsen: What are some of the other things that you have noticed change since you have been to Dnipro?

Cernea: Not much, honestly, not much, let me say, this city is very well-developed. There are many tall buildings. It is a very modern city. You might feel like you are in Frankfurt or in Western cities or in Europe. It is a very developed city, very dynamic city. But it is far from the front. Now, it is far from the front. We wear these helmets because there is a danger, because we are very close and were closer to these buildings. So, there is a danger that anything can fall. That is why we wear a helmet. There are no bombardments here in Dnipro. But last night, there were air raid alarms. There is a permanent danger for the Ukrainian cities to be bombed with drones and missiles. There were 25 missiles last night, Russian missiles, that hit Ukraine. That were launched against Ukraine. Most of them were shutdown by the Ukrainian air defense. Also, there were two missiles that were sent by the Russian army to Ukraine. So, this is a day-by-day routine here in Ukraine. You can hear almost every day and almost every night the air raid alarms. From time to time, even some explosions, look what might happen anywhere in Ukraine, almost anywhere, almost all of the Ukrainian cities were hit, especially those who are in the central park and Eastern part of Ukraine. 

Jacobsen: What was the instigation for you even becoming involved in this with Newsweek Romania

Cernea: I am interested in war. I studied philosophy. I studied philosophy in the 90s. I read a lot of books about war, about peace. I was interested in this idea. What should we do in order to have a global peace, forever? There is a very nice, small book, short book, of Immanuel Kant, the German philosopher, To Eternal Peace (To Perpetual Peace). There are some very good ideas that might lead us to historical moment when we will end all of the wars. Unfortunately, we still don’t follow those ideas. Those ideas, those principles, we follow them, for instance, in the European Union. The European Union is a project that, somehow, follows the ideas of Immanuel Kant, but, in other parts of the world, Kant is ignored. 

Of course, there are also other philosophers who talk about this. And I was very impressed by the book of George Orwell, Homage to Catalonia, when he describes his experience during the civil war in Spain in the 30s. Also, I had this experience when I was 15-years-old during the Romanian revolution in 1989 when I was on the streets very happy that the dictatorship (Nicolae) Ceaușescu fell in December of 1989. In those days, it was a kind of a civil war in Romania for a few days. Many people died, more than a 1,000 people died. I was somehow caught in an exchange of fire between the army, the forces who still defended the dictator Ceaușescu. I was sure that I would die. There were many minutes when I was sure I just waited for some bullets to kill me. Somehow, I survived. From that time, the fear of death almost disappeared. So, I was able to take some risks in life. In 1999, I’ve been in Belgrade during the war in Yugoslavia. That was also a tough experience for me. Now, after this war in Ukraine started, first, I was involved in helping the refugees, the Ukrainian refugees that came to Romania. Then I decided to come here. I have been here for about 6 months and a half. 

Jacobsen: What city do you think has been most affected by this war that you have seen?

Cernea: Many of them, Kharkiv was very affected. Kherson, Kupiansk, Sloviansk, Kramatorsk, maybe these cities were the most affected from the visit I java seen with my eyes. Many buildings like this destroyed, many, many buildings. But, unfortunately, there are many others. Of course, Mariupol, but I’ve never been there during this war, I have seen the footage, the photos, and the films. A lot of cities were destroyed. We do not have enough words to describe this huge tragedy. We do not have enough. But it is important to watch, important to see. It is important to be aware what is happening. It is important, maybe the most important thing is to help Ukraine, by donations. By… I don’t know. It is important to support Ukraine. By spreading information about the war, but from credible sources, not from Russian propaganda, of course. That’s why this is my mission here, to show to the Romanian audience and to show to the international audience what is happening here. This is my mission. This is a mission of an honest war journalist. Look what’s happening, look what’s happening, imagine that here, there are people in their homes. Just like that, in a second, they were killed. We can see some fridge, fridges. Because there are kitchens that were hit. That were cut in half. We can see here on the walls. There are still fridges and other things from the kitchen that remain here. Maybe, you will take some photos. You will put them inside the article. We have to be aware and to show to the world what is happening here. That is why we are here. 

Jacobsen: Remus, thank you again. 

Cernea: Thank you.

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

Humanist

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

Personal

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

Romanian

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

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

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

Ukrainian

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

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

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

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

License

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

Copyright

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

Zaporizhzhia Field Interview With Remus Cernea

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/21

*Further original, internal sources are at the bottom of the article.*

*Video interview embedded at the top of the article.*

*The interview conducted September 10, 2023.*

Remus Cernea is a humanist philosopher and former member of the Romanian Parliament (2012-2016) with a green progressive agenda. He also served as an advisor to the Prime Minister (2012) on environmental issues. He held the position of Executive Director of the first secular humanist NGO in Romania, Solidarity for Freedom of Conscience (2003-2008). He was the founder and first President of the Romanian Humanist Association (2008-2012). Since June 2022, he has been working as a war correspondent in Ukraine for Newsweek Romania. In 2004-2005, Remus Cernea successfully halted the construction of the giant Orthodox Cathedral in a historic park in Bucharest (Carol Park). During his time as a member of parliament, he advocated for various humanist causes, such as introducing Ethics into the curriculum, stop using the public funding for the construction of giant cathedrals, ending religious indoctrination in schools, allocating more funds for scientific research, legally recognizing civil partnerships, ceasing the use of religious symbols in electoral campaigns, and repealing the “blasphemy law,” among others. He also achieved significant accomplishments, including the liberation of animals in circuses and the strengthening of laws for the protection of domestic violence victims. Here we talk about the Russo-Ukrainian war from the Ukrainian city of Zaporizhzia for a remote interview.

Interview audiovisual content, click this sentence.

Scott Douglas Jacobsen: So, where are you now?

Remus Cernea: I am in the city of Zaporizhzhya. The South front is quite near at around 40 kilometres from the city. Unfortunately, this city is bombed often by Russians. You can see here a building, a block flat, that was destroyed on October 9th (2022). 12 people died here. Many dozens were wounded. Unfortunately, there were children who died and who were wounded here. That is why you can see in this place many toys that a lot of people put here in the memory of these children that were killed and wounded here. That place between the buildings is where the building collapsed. So, that place simply collapsed because of the hit of the Russian missile. I will show the crater where the missile hit. Just a second. This is happening quite often in the cities, in the Ukrainian cities, because the Russian army did not have many successes on the front. So, they want to terrorize the people. That is why they’re hitting a lot of residential areas. Because, as you see here, there are only residential buildings. Only residential buildings, there is also a park. There is nothing military here. There is not a place that might be interesting for military reasons. This is the crater. I will try to show it to you. Much better, I will go down. This is the crater. This is the result of the hit. Imagine that the missile did not hit directly the building, but look what huge damage it has done here. 

Jacobsen: To interject, these were directed, targeted bombings of a residential area to instill terror.

Cernea: Yes, I saw a lot of places like this in the Ukrainian cities. I saw similar things in Kharkiv. I saw similar things in Kherson and in other cities, in Sloviansk, Kramatorsk, Mykolaiv, and in other cities. So, the Russian military forces are trying to bring terror to the Ukrainian civilians. That is why they are attacking almost every day. They are attacking civilian places. So, I try to go out from this crater. Look at the building. I will go inside. There is a danger to go inside. But I want to go inside. I will show you the result of this attack here. I will put my helmet (on) because the building is very fragile. So, I will send you some photos from the day that this happened. The building collapsed. What you see here, it is what remains after the hit of the missile, give me a few seconds to put on my helmet.

Jacobsen: Do we know the type of projectile used? It is not a direct hit, but the shockwave.

Cernea: Yes, I will send you the type of missile. I found an article when it is specified, these details. Give me a few seconds to put on my helmet, then I will go inside. So, let’s go inside and see what happened there, as I told you, the building is quite fragile. That is why there are these things here to keep, somehow, the building to not collapse completely. 

Jacobsen: These were makeshift buttresses put up by other Ukrainians.

Cernea: So, this is what happened here. It is quite dark inside. 

Jacobsen: It is completely destroyed. 

Cernea: So, this is inside the building. 

Jacobsen: These were people’s apartment.

Cernea: Yes.

Jacobsen: It was their life savings invested in a piece of property, gone.

Cernea: Yes.

Jacobsen: How many were killed?

Cernea: 12 people were killed here. This is a jacket. You can see it. So, their life, gone. Their life. Their hopes. Imagine that this bombardment was during the night, and the people were at home. Maybe, that is why it was a big number of casualties. Let’s go up. Look. Look at the structure, the structure is very, very fragile. As you can see, yes? The structure is very fragile here. Look. But, sometimes, you have to assume some risk. Here is a mobile phone as I see it. Can you see it?

Jacobsen: Yes.

Cernea: This was the elevator. So, this is what remains. This was the elevator. Here was the elevator. You can see the button here. Yes? Let’s go inside of another apartment, where you can see the destruction. So, this is Putin’s war. This is a huge tragedy. We have to understand that this is the policy of the Russian Army. They are destroying the Ukrainian civilian buildings by purpose. They try to terrorize the people and break the Ukrainian spirit. But they didn’t succeed to do so, until now. They will not succeed. So, this is Putin’s war. 

Jacobsen: Was this the “policy” since the beginning or more a tactic that developed over time with the war?

Cernea: Unfortunately, in the beginning, there were some rapes. Look. In the beginning, the brutality… look at the fridge. You can see a fridge there, yes? This war was very brutal from the beginning, but, at the beginning, there were some brutality acts done by the soldiers. Rapes, stealing from the civilians, and so on. But soon after the Russian’s were unable to conquer Ukraine because, you know, there were some attacks against Kyiv, but they didn’t succeed to take Kyiv. They were defeated there. They were defeated in Irpin and Bucha, and other places. After they were defeated and had to retreat from many zones in Ukraine, these terror became a policy of, the main policy of, the Russian Army. They started to shell and to hit the civilian buildings because imagine almost every day; the Ukrainian cities are hit with missiles like this, or drones, or shells. 

When I have been in Nikopol, the city which is very near nuclear power plant in Enerhodar. 40, 50 kilometres from here. There, there are more than 4,000 buildings, which were hit by the Russians, by the Russian shelling. Schools are in bunkers. The schools in Nikopol are in bunkers. So, I showed you what’s inside. This is a cap. So, I will go out now. These are the realities in most of the Ukrainian cities, which are close to the front. Here in Zaporizhzhia, the front is about 40 kilometres away from the city. The Ukrainian military forces are trying to push back the Russians. There are some cities that were liberated, recently, by the Ukrainians. Of course, there are many sacrifices. There are a lot of Ukrainians who are dying for their country. But these sacrifices seem to be necessary in order to push back the Russians. So, this is happening. This is for real, unfortunately. I don’t want to be here. I don’t want these things. I don’t want it that these kinds of things are happening, but they are really happening. I have to be here. I feel and I think that I have to be a witness to these tragedies, these horrors.

So, this is one of the places. There are many, many other places like this hit by Russians. Unfortunately, a lot of civilians have to face these kind of events. There is a family. You can see a family behind me walking here. There were other children, young boys, walking around. Let me show you also some cars, there were many cars that were destroyed. Some of them are still here. Let me show them to you. Look.

Jacobsen: Barely any left. What cities have been hit the worst?

Cernea: Hard to say, many of them. Kharkiv was… I have been there. I saw a ghost district. A ghost district full of blocks of flats like this. I showed you here one. But there are hundreds of blocks or flats like this, destroyed like this, in Kharkiv. But there are many others. Usually, the cities that were close to the front. Usually, Kharkiv, maybe Kupiansk, Sloviansk, Kramatorsk, the cities… those which are closer to the front are much more hit by Russians. 

Jacobsen: What have been the most significant pushbacks by Ukrainians and others against Russian incursion?

Cernea: Yes, the Ukrainians succeeded to push back the Russians in mainly September, October, and November last year (2022), when they liberated Kharkiv region and Kherson region. There were some cities where there were strong fights. Even when the Russians were not inside of the city, so the fights were not inside the city, maybe Russians were ten kilometres away, 145 kilometres away, the Russians hit the city, hit the civilians, because it is a policy. It is not by mistake. It is not like they want to hit some Ukrainian tanks, they missed, then hit a block of flats. No, because there are no tanks here in the cities, there are no tanks. No military targets, real targets. So, that is why it is cruelty. It is cruelty of the Russian military forces. That they are constantly hitting civilian targets, civilian homes. I have seen this in many cities. I have hundreds of clips like this on my TikTok account, YouTube channel. I have hundreds of clips like this. 

Jacobsen: How is the morale of the Ukrainian forces now?

Cernea: The morale of the forces seems to be high. The morale of the people also seems to be high. Many people still live here. Of course, some left the cities. There are refugees in other countries and inside Ukraine also. Most of them left the cities in the Eastern part of Ukraine, Eastern part of Southern part of Ukraine. They left those cities. They are living in the Western part of Ukraine, which is much safer or in other countries: Poland, Romania, or in other European countries. The morale of the military seems to be high because Ukrainians are doing counteroffensive now. They are pushing back the Russians. Of course, the Russians have some very fortified lines. But despite these things, the Ukrainians are still continuing their attacks. They are pushing back the Russians. They wouldn’t be able to do sow without a strong morale.

Jacobsen: What about armaments coming to Russians from other countries if any and to Ukrainians from other countries?

Cernea: So, you ask me. 

Jacobsen: What about supporting armaments coming to Ukraine from other countries and if Russia is receiving any from any other countries?

Cernea: As I saw in the news, the Russians are trying to get some ammunition from North Korea. Of course, they receive those Iranian Shahed drones. Ukrainians are joking about this. They are calling those drones “Shahedov.” A mixture of the Iranian name of Shahed and Russian letters “ov”. Shahedov. Ukrainians, of course, they are supported by the democratic countries, by United States, by Europe, by Canada, and other democratic countries. Australia sent some drones. We hope all of the friends of democracy, let’s say, hope that Ukraine will prevail. They will be able to push back the Russians from all of the occupied, temporary occupied, territories. We all understand. I understand here very well. This war seems to be a long one. It will take a lot of sacrifices and a lot of resources in order to bring the victory of Ukraine over the Russians. 

Jacobsen: In spite of the assistance of armaments from the United States and other democratic countries to Ukraine, and from Iran and North Korea, potentially, to Russian forces, what are sort of the odds of other countries being dragged into this if it is, indeed, a long war? Where, there is an expansion of the war, where things can spiral out of control in a very negative way.

Cernea: It is a very good question. We do not want war. We Romanians, Poland, NATO countries, we do not want war. As we have seen, the Russians, do you want to tell me more?

Ukrainian Boy #1: Hello!

Cernea: Yeah, yeah, yeah. 

Ukrainian Boy #1: Hello!

Cernea: He gave me a present. Look.

Jacobsen: It is Ukrainian colours.

Cernea: A present from the Ukrainian children. 

Jacobsen: Do they speak English?

Cernea: Amazing.

[Three Ukrainian boys introduce themselves.]

Cernea: They are so kind. They gave me this Ukrainian flag. Look, this is Ukrainians. This is their spirit. They’re very friendly. They want to express their gratitude for any help because they see me as a foreigner who wants to help them. They did this gesture, amazing gesture.

Ukrainian Boy #1: A present of an auto-machine. [Hands piece of metal to Remus Cerna] Ukrainian car.

Cernea: Look, this is a fragment of a Ukrainian car that was hit by a Russian missile. So, they gave me also as a present. They gave me this as a present. This is their spirit, yes? Children, I didn’t ask them for anything. Maybe, I ask them to tell me something. But they tried to show me the horrors of the war. They are living under this pressure of the war and these horrors of the war. They can die every day because every day there are air raid alarms and the risk of bombardment. They live around here, this place. This place was bombed. These people were killed. This is their spirit. They saw me as a friend from another country. They wanted to help me to show the tragedy that they experienced here. So, it was an amazing moment. Thank you very much. 

Jacobsen: Thank you, and, hello, from Canada.

Ukrainian Boy #1: [Speaks at length in Ukrainian, explaining context of the missile attack.]

Cernea: So, I didn’t know what he said. Maybe, we can find someone who can translate for us. He said something about his father here at the second floor. Maybe, we can find someone who can help us translate. Thank you, thank you very much. Okay, tell me in Ukrainian. Do you speak English?

Ukrainian Man: No.

Cernea: He doesn’t understand me. If you want to say something, in Ukrainian. Speak in Ukrainian. 

Ukrainian Man:  [Speaks at length in Ukrainian.]

Cernea: So, there is also a child here with a car, and his family. Imagine this, yeah, in this tragedy and this war crimes, that you can see here. A family with a child, some very friendly children and other civilians that are walking around. It is almost surreal, but these things are happening here in Ukraine. That is why this is another reason. Let me tell, I see it as another reason to help Ukraine, to support these people that are facing these kind of terrorist attacks from Russia.

Jacobsen: We can see if we can get a translate to see what was precisely said, too.

Cernea: Yes, we will find someone.

Jacobsen: How are the contiguous countries The other countries bordering the other sides, not Russia, of Ukraine feeling about this war and the potential being dragged. You made some commentary earlier about that.

Cernea: I am not sure I understand. Please, please repeat the question. 

Jacobsen: Sure, so, what about the countries that are contiguous to Ukraine, not Russia, but bordering Ukraine? You made some commentary a bit before about the uneasiness of being dragged further into the…

Cernea: …yeah, we don’t want war. I don’t think Russia is so irresponsible to start war with NATO. NATO doesn’t want war with Russia. But we have to be strong. There were some Russian drones that hit Romania in the last few days. So, we have to have a strong response. Not in order to start a war with Russia, but in order to make Russia understand that will not stay like this… yeah, look, some photos taken soon after the bombardment. Can you see them?

Ukrainian Boy #1: [Speaks in Ukrainian].

Cernea: Yeah, terrible. So, they want to show to the world what happened here. They want to be seen. “I have a voice message in Telegram that records the moment of the flight to this house if you interested on this material. I can send it to you.” [Translated message from Ukrainian Boy #1] Yes, I am interested. He has some recording with the explosion. 

Jacobsen: That will be very helpful. 

Cernea: Are you on WhatsApp or Telegram?

Ukrainian Man: Telegram.

Cernea: So, I will give him my mobile phone, my number, in order to keep contact. Maybe, he will send me more things about what happened here. Let me give my mobile phone, my number. Let me type it. My name and magazine, Newsweek Romania. Send me a message, then I will reply to you. My telephone is here. I am busy here. But I will send you a reply as soon as possible. He has a recording with the noise of the explosion.

Jacobsen: Wow. 

Cernea: So, these are the realities here in Ukraine. Of course, the war is changing everything. It is changing the lives of the people. Some of them will experience some trauma. We have to be aware about this. As I understood from a psychologist. Usually, in wartime, about 25% of the people are affected by trauma, by different kinds of traumas. Having in mind that there are more than 40 million Ukrainians, the numbers will be high. So, that is why Ukraine will need support, of course, to win the war, but also to rebuild the country and to rebuild the inner self of the people, of many people who are affected by this war.

Jacobsen: Thank you.

Cernea: Thank you, take care. We will do some other interviews like this in the future.

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

Humanist

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

Personal

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

Romanian

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

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

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

Ukrainian

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

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

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

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

License

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

Copyright

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

Support your local humanist groups!

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/22

Freethought groups are known to function on limited budgets. Typically, or in the vast majority of cases, they do not receive any financial support. They lack the infrastructure for self-sustaining seen in many religious institutions.

So, what is the reason for this apparent paradox? The paradox of limited funds and functional organizations in spite of a dearth of funding. Part of the reason is the provision of any kind of community is seen as valuable to the freethought wanderers in societies.

Many people in societies, including theocracies, do not adhere to the dominant religious tone, tenor, or theology. They disagree with its tone of delivery. They do not see rationale in its tenor of application. They outright reject the formal theological positions.

Freethought organizations are simply and solely important for the provision of a community for those who do not have another. People are willing to provide finances and support to religious organizations because of the constant demand.

Freethought organizations function on a band of devoted volunteers and continual, and increasing, demand for community. It happens in all sorts of ways, whether Satanist activism, humanist human rights defending, atheist and agnostic public speaking, Sunday Assembly community building, and so on.

All relevant for the development of a common sensibility among those freethought people who want community, even need it. So if you are a freethinker in want of a community, then I would recommend looking for individuals to plug into community and then financially supporting them.

But as with any of this work, your efforts, in general, are best done locally.

License

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

Copyright

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

Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None.

Individual Publication Date: February 22, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 7,211

Image Credits: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Abstract

Kirk Kirkpatrick scored at 185 (S.D. 15), near the top of the listing of the World Genius Directory, on a mainstream IQ test, the Stanford-Binet. He is the CEO of international telecommunications firm MDS America Inc. Kirkpatrick discusses: the difficulty of predicting American politics due to widespread disregard for reality by a significant portion of the population, highlighting the challenge of dealing with misinformation and confirmation bias; misinformation and pre-existing beliefs shaping perceptions of political figures and policies, emphasizing the impact of confirmation bias on politics; misconceptions surrounding elections, particularly the 2016 election, and disbelief and misinformation affecting political discourse; the shift towards ideology over reality in society, with personal experiences illustrating how ideology has influenced competitiveness and policy-making; the effects of immigration on societies historically, arguing against xenophobia and highlighting the positive contributions of immigrants; the selective interpretation of biblical teachings to support political ideologies, particularly in the context of immigration and social welfare policies; confirmation bias underlining many political issues, with politicians exploiting misinformation to support their agendas; the lack of real-world examples matching the idealized governance model proposed by some political factions, questioning the practicality of such models; how other countries perceive politics and the potential global implications of domestic political decisions; insights on cultural and linguistic dynamics in international contexts, reflecting how American-centric perspectives can limit understanding and cooperation; the concept of American exceptionalism and its implications for learning from other countries and adapting successful policies; the complex relationship between religion and politics, questioning the genuine adherence to religious principles among politically active religious groups; the comprehensive interview covering a wide range of topics related to politics, ideology, and the impact on both national and global stages.

Keywords: American exceptionalism, American politics, biblical teachings, confirmation bias, competitiveness, cultural dynamics, elections, global implications, governance models, ideology, immigration, misinformation, political discourse, religion and politics, xenophobia.

Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory

Scott Douglas Jacobsen: Okay, so we are back with Kirk Kirkpatrick after a couple or few years’ interlude. I wanted to get your take on the current American political situation. What do you think is the current context of knowing what will happen next for Americans? I think that is a nice lead-in to this.

Kirk Kirkpatrick: The problem with knowing what happens next is making these predictions. You need to have data. You need to have data that you can calculate. But the problem in the U.S. right now is that a large part of the United States is not dealing with reality, with what is real. So, it is hard to predict if you start dealing with imaginative, imaginary things because you can’t know what somebody will imagine next. I think your problem in the U.S. is probably an extension of what Rick and I discussed earlier. In that, you have a lot of people looking at a lot of information and don’t have either a means or a motivation to validate the information that they’re looking at, so they get a piece of information, and if they like it, they believe it no matter how unreal or implausible it seems. That’s a problem. Because if you are not dealing with reality, you have a big problem. I think a lot of people know this right now. But predicting where it is going to go, I haven’t the slightest idea.

Jacobsen: It does help give a bit of grounding. For the first part of that response, one thing came to mind: What concepts or fantasies are Americans most wrapped up in now, if they are even now?

Kirkpatrick: There are a number of them. It is not all Americans. For example, let me give you some good examples: if you look at the last election, you had an election where a popular vote did not elect Donald Trump. He won in an electoral college vote. He lost the popular vote. His disapproval rating or what people thought about him as a president. His negative rating never dipped below 50%. The entire time he was President. So, if you are an alien looking at American politics from 1,000 miles up, the first question you would probably ask is, “How could this guy ever expect to be re-elected?” Since he was one of the least popular presidents who mishandled the COVID-19 problem, how could he expect to be elected?

Yet, when he comes out and says, “They stole the election.” You have many people who will just suspend their disbelief and just believe it anyway. The economy right now is booming. We are doing better than most of the OECD countries. The reporting on it, until recently, has been lukewarm at best. You have people who imagine Biden is too old to be President, which may be true. But the man running against him is four years younger than him. At 81 or 80, the difference between 77 and 81 is not very great. So, in order to be sitting there, “I might vote for Trump because Biden is too old.” That’s not rational. They’re both old. So, we have reached the point where – I shouldn’t say, “We” – many Americans have gotten to the point where they’re not looking to inform. They are looking to confirm. They have a belief. They think something is a certain way. They want to confirm this, one way or the other. The sad part is you are seeing it spill over in foreign policy and many other things to the point where we are not dealing with facts anymore. The way I would explain it in an off-kilter way. I used to explain to the Germans and the French. One of the problems of competing with the Americans is “we’re you.” So, if you have a group of Germans, they tend to all be German and think like Germans.

As Americans, you could have a German on the team with you or someone of German descent. So, you got to this thing in World War II called the “Yankee ingenuity.” They took the ideology out of it and just solved the problem. We have become ideological animals in the last 20 years to the point where we are living on ideology rather than what is real, to the point that I went to Russia to hire my chief engineer, probably in 2005. This person was a man who grew up in the Soviet Union and had been educated in the Soviet Union. I hired him when I was working in Moscow. I hired him to bring him here to the U.S. After living here for about five years, this was probably about 2011 or something. He came to me and said, “Kirk, you know, an observation is when I grew up in the old Soviet Union. We knew our propaganda was bullshit. You believe yours. You believe your propaganda.” You can see that illustrated in going to the street and asking somebody.

“Is America the greatest country on Earth?” A rational person would probably say something like, “By what criteria are you defining ‘greatest country,’ What does this mean?” but many Americans would answer that question with “Yes.” Okay? Then you ask them, “Have you ever been outside the U.S.?” “No.” Do you see the fundamental disconnect in this question? “I believe America is the greatest country on earth.” Okay, “Have you been anywhere else?” “No.” So, where does the belief come from faith? This belief in rational thinking is killing us. It is going to kill us, as it does anybody else.

Here is a question I could ask you, Scott: Many people are worried about the “open border.” Our open border is pretty strong if you have crossed any international borders. I believe you are Canadian, right?

Jacobsen: I am Canadian.

Kirkpatrick: So, travelling to Canada, the border is not as intense as it is in Mexico. My question is better placed if we think through history. What societies have been destroyed by immigrants? What societies have we seen fall or damaged because they took in too many immigrants? Compare that with the number of societies that have fallen because they were run by xenophobes, like Hitler’s, for example.

Jacobsen: They implode.

Kirkpatrick: They implode, right? The United States’s strength was that it took in people from everywhere. It adapted them to become American. They didn’t become “American.” They have been Italian American. They bring new ideas to the table. They might have been German, Mexican American, or African American. They bring new ideas. They are not thinking like the other guy, okay? That is a positive thing. It is not a negative thing. So, my only point is that I am not advocating one way or another on that problem. I am saying, “If you take a step back and look at the rational aspect of this, it’s hard to scream about closing the borders. You may want to regulate them more, and so on. Here is another perfect example: Are you familiar with Matthew 25:36? Are you familiar with this? This is a story in the Bible that Jesus tells. It is in the Gospels. He is talking about – I believe the Bible parable is ‘the sheep and the goats’ – basically, the story is the end of time, and Jesus is judging people. He separates the people on the left and the right. He tells them. You people on my right side. You came and visited me when I was sick. I was a stranger. You let me in. I was in prison. You came to visit me. I was hungry. And you fed me. Of course, they responded, “Lord, when did we ever feed you and visit you in prison?” I don’t remember you being a stranger and letting you in.” Jesus responds to them, “These things that you did to the least of them. You also do unto me. So go into Heaven and receive your reward.” Then he turns to the other people and says, “Now, you people, I was a stranger. You wouldn’t let me in. I was hungry. You wouldn’t feed me. I was thirsty. You didn’t give me anything to drink. I needed clothing. You didn’t give me any clothing.” Of course, they say, “When did we deny you all this, Jesus?” he said, “That which you didn’t do to the least of them. You didn’t also do to me. So, now, depart into the Hell that God has prepared for the Devil and his angels; I don’t know you.”Now, if you’re an Evangelical who knows the Bible, this should not align you with present-day Republican thought. So, “I was a stranger, and you would not let me in.” Uh, guys? This one is pretty straight. Jesus never mentioned abortion. But he did talk about this. I find it hard to believe that Evangelicals don’t know this story. So, this is a problem. When you’re not dealing with reality but with what you want reality to be like, it is a problem.

Jacobsen: Based on it, do you think the central issue among Americans, bipartisan wise, is confirmation bias? Coming to the forward, that is a source of many of these issues.

Kirkpatrick: Yes, one of my principles of politics is that all politicians lie. But politicians tend to lie when the truth doesn’t work. Do you understand what I mean? So, for example, if the Republicans want to cut taxes in the United States, if they complain about taxes, the U.S. has one of the lowest tax burdens in the industrialized world. You are Canadian. You should understand this. In order to say that we’re overtaxed, you have to lie. Okay? If the Democrats wanted to raise taxes, they don’t need to lie. It is not like they wouldn’t lie if they needed to, but they don’t need to because they can point out that we have the lowest taxes in the OECD. So, I don’t need to lie about this, if you know what I mean.

Jacobsen: I do.

Kirkpatrick: When John Kennedy was the President, the highest income tax bracket in the U.S. was 92%. So, at that point, if you want to lower income taxes on the wealthy, you probably don’t have to be deceptive about it. You can just say, “We have a 92% interest rate on our wealthiest Americans, which is onerous.” There is no need to lie. The problem has come, if you look, Scott. Let me ask you a question as the interviewer.

Jacobsen: Sure.

Kirkpatrick: Can you name a country run like the Republicans would want to run the U.S.? So, low taxes, libertarian type, open gun laws, no abortion- the ideas that you see when you tune into one of the right-wing television channels- free market healthcare, and a small or diminished welfare system- what country would fit this description?

Jacobsen: Without even those policy recommendations in particular, but if looking at the outcomes that would be likely, take Healthcare, for instance, with abortion or privatized healthcare system, those would reduce the quality of life in the short and the long term of society. It would be a much higher cost rather than a benefit…

Kirkpatrick: …that’s the effect. My question is, “What country can you reach out to today and say, ‘That is like it is going to run it if the Republicans run it.’?”

Jacobsen: On all of those, it would be a fantasy country as far as I know.

Kirkpatrick: It doesn’t exist. Here’s my point: I live in the state of Florida. I live in the state of Florida. The governor of Florida calls the state of Florida, where Wake comes to die. Very much, every time he gets up there. He talks about woke. So, my obvious question to him is, “Governor DeSantis, where else does he go to die?” Let me assist you; it goes to Iran. It goes to Russia. They don’t tolerate woke in Russia. They don’t tolerate it in Uganda. You aren’t going to be woke in Uganda or Saudi Arabia. They won’t take that. They won’t stand for it. They’re going to arrest you, put you down, whatever. Is this a group you want to belong to because you can probably be woke in Sweden or Austria, which are nice places to live? It is a nice place, Germany. My whole point here is: If you take a look at, if I stand back – and, of course, most Americans have never been anywhere, but if I stand back – and start thinking about the United States moving to the left. We have become more like Canada. Which is not a bad place to live; we don’t move from where we’re at to Venezuela by moving a little bit to the left. We must go through Canada, the UK, Germany, France, and Sweden. All of these other places were long before we reached Venezuela. But if the U.S. moves to the right, what is the next country to the right of us? It is nothing that is a developed country. There are no developed countries with the same political rights as the United States except, maybe, Hungary. Even Hungary, I am not sure I would put it there.

Jacobsen: Orban is not a very pleasant character. I have interviewed one of the – I guess you could say – political people or secularists active there. He has been hounded for years. He is currently in lawsuits. The quality of the country has declined since he has been elected – since Orban has been elected, according to this person who is living there, Gaspar Bekes.

Kirkpatrick: Yes, you’re right. It has gone downhill. They have, for example, Universal Healthcare (Hungary has), which most people here would consider a left-wing idea.

Jacobsen: Certainly, Gordon Guyatt is an epidemiologist at McMaster University. As far as I know, he is Canada’s most cited person ever. He was the co-founder of Evidence-Based Medicine. I think in 1991. His co-founder may be deceased. In his analysis in interviews with him, he draws it down to what he calls Values and Preferences. The simple version is that the values and preferences of Americans regarding healthcare are towards autonomy, and most of the other countries with a similar quality of life are towards equity. So, the American phenomenon of Healthcare, for instance, on one issue, is very much an outlier. However, the inefficiency is probably about a magnitude of 4 because it is twice the cost at half the outcomes.

Kirkpatrick: As a Canadian, do you know the show The Greatest Canadian?

Jacobsen: [Laughing] I am aware of it. I do not own a television. I haven’t had much time to watch it or associated things.

Kirkpatrick: It was only one season. Basically, they went through Canada’s history and wanted people to vote on the greatest Canadian in history.

Jacobsen: It was, probably, Tommy Douglas.

Kirkpatrick: What?

Jacobsen: Was it Tommy Douglas?

Kirkpatrick: I love the way you said it. You said, ‘It was Tommy Douglas.’ Terry Fox came in number two, strangely enough.

Jacobsen: [Laughing].

Kirkpatrick: Most Americans wouldn’t know who Tommy Douglas was, but how do Americans discuss healthcare with those who tell me how bad the Canadian healthcare system is?

Jacobsen: They don’t know better.

Kirkpatrick: This is my point. My point is: Guys, listen, the Canadians are glued to the United States. Of all foreigners, they know the U.S. better than anybody because they are right here. More than this, if I were to knock you out in the U.S. and wake you up in Canada when you looked around, you’d still think you were in the U.S. Unless you saw a gas station.

Jacobsen: You might not necessarily because it depends on the reason; you’re knocked out. In Canada, you would, at least, wake up in a hospital bed.

Kirkpatrick: [Laughing] Exactly. My point is that these people know our system. They know theirs. They selected the guy who created their system as the greatest Canadian in history. Do you think they had a bad system? It is amazing.

Jacobsen: That is a bit of a Northern reference frame to Americans. What about the South, Mexico, and Latin American countries? How are they looking at the current political situation in the United States? How does it affect them? How do they view it in general?

Kirkpatrick: No, I have to defer to what I call the American Disease again. Scott, I don’t have any information about it. I will not form an opinion about it. I know Europeans. I know the Middle East. I know the Far East to a certain extent. I don’t speak Spanish. I do speak German, French, Dutch, and Chinese. So I can evaluate these places. But in Mexico and these places, I’m a news watcher. But more important is how the rest of the developed world looks at us.

Jacobsen: That is an important distinction. It is a good point.

Kirkpatrick: The reason is, these people in the developed world. I don’t know a better way to say it. I’ll say it with an analogy. When I first left the U.S., I went to Germany. I was blown away by how similar Germany was to the United States. I was expecting a foreign country to radically differ from where I lived. But it was the same with tweaks. There were fewer Fords and more Mercedes. Stuff like the houses looked a little different. Things like this. Then, I went to the communist world while it was still communist, and I found the environment I was expecting in Germany. Nothing looked similar, if you understand what I mean. So, for me, the developed countries are the ones who identify with our lifestyle. When I look at somebody living in Khartoum, their main drive is making sure “I have enough to do today.” Instead of paying off my second car for somebody in Canada or the U.S., I like to keep the comparisons as much as possible within those countries. But the sad part for me is that you have been watching what is happening in Germany.

Jacobsen: I can go check right now. I have been in a work and a home transition.

Kirkpatrick: Let me give you a short breakdown; they have a party called the AfD, the Party for Germany. It is, basically, a far-right party. But they’ve been significant ground among the German electorate. Enough so that it was becoming scary; they were getting to be the biggest party in certain local elections. Then, they had a meeting with some ultra-right wingers. It was recorded. It slipped out. It got out into the media. The AfD, even some people from the CDU, which would be the German republicans, were recorded at this white nationalist meeting talking about re-immigration, meaning taking people who had already been admitted into the country and given permission to live there to make them go back and then try to get back – deporting them and then getting them to attempt it a second time. When this came out, there was a big stink. They called for a protest against it. The protest was huge. There were a lot of people that came out. A lot bigger than they expected. It seems to be continuing. So, the next weekend, another big protest. The next weekend, another big protest, all against the rightwing.

Jacobsen: Four days ago in the Guardian, “About 200,000 people protest across Germany against far-right AfD party.”

Kirkpatrick: Yes, that’s a positive sign. The negative sign is that Geert Wilders became the largest party in the Dutch parliament.

Jacobsen: Yes, he did.

Kirkpatrick: So, my point is: I think this pushback is starting to hurt Trump and them in the U.S. The point is, as long as you have a cult-type adoration for somebody, it will end up poorly. That’s the problem if you are not dealing with factual information, if you are dealing with cherrypicking what I want to believe, if you understand what I mean. Every judge is against – every judge. It is frustrating.

Jacobsen: What about your background and expertise in knowing so many languages and travelling to different areas? What about more developed Asian countries or in the Middle East? How are they reacting to this political moment in the United States? Is it even a concern to them?

Kirkpatrick: Of course, it is a major concern to them. I can tell you this. I work with people in the Middle East all the time. Of course, when you get somebody who’s out of control, and if they decide to do something and don’t stop them internally, it is not like Hitler. Hitler did bad things and whatever. In the end, the assembled might of the world ended him. I am not sure that is possible in the case of the United States today. I think the United States military may be so hegemonic that the assembled might of the world cannot defeat them. I am not asserting it. It is, at least, a possibility. It would be a devastating, destructive fight. Whoever is the guy who is in charge of the U.S. and wants to be a dictator or an authoritarian ruler? If he goes off the skids, they’re impossible to stop.

I had a business partner who was an Israeli Arab. He was 55 years old. His English was flawless, perfect. When he spoke, he sounded like an educated American. I said to him, “How come your English is exquisite? It is perfect. Why do you speak like this?” He said, “Language of the empire.” I said, “What?” He said, “Language of the empire if this was the time of Rome, my Latin would be perfect. But this is you guys. You guys rule the place. So, it is the language of the empire. More than that, it is the language of the previous empire.” But that’s the point. When Caesar goes mad, the world’s got a problem. But the more important part is what I was telling you at the beginning: I don’t think Donald Trump is so much the problem as a symptom of the problem. That is the point. I am unsure if my generation, the Baby Boomer generation, is the problem. My younger brother calls us – and he is part of the generation – the spoiled brats of the Greatest Generation. I don’t understand the reason. If you understand what I mean, you get the feeling that it is a sports contest.

Jacobsen: I do. That’s also an American phenomenon too.

Kirkpatrick: Yes. Of course, the Americans, when it comes to sports, are the best at sports that only we play.

Jacobsen: [Laughing].

Kirkpatrick: [Laughing].

Jacobsen: That’s right. World sports are only played by Americans.

Kirkpatrick: We’re the best at the sports in the world that only we play. [Laughing] It is like a sports contest. I was told by a guy in Egypt one time. He said, “The guy you elect as President affects my life more than yours. I don’t have a say-so in it.” That’s the problem.

Jacobsen: That’s a powerful point.

Kirkpatrick: As I tell people who haven’t lived in other countries. One of the big differences between the U.S. and France, Germany, and even places like the Philippines is that I virtually never turn on the news and see a story about what is happening in the Philippines. But if you live in Manila and if you turn the news on, the chances are almost 100%. There will be a story about the United States. Maybe China is having a problem with the United States or something like this. What happens here affects people’s lives there. If a populace goes crazy or is irrational, it is a problem for everybody.

Jacobsen: Do you think, and this will tie into a future session with Rick (Rosner), the impact on other countries as the major world power more than it affects Americans internally in some cases, and the ignorance about that is another symptom outside figures like Trump of what you’ve termed the American Disease?

Kirkpatrick: I am not so sure. So, Scott, when you look at countries like the U.S., if I had to put my finger on what countries are most like the U.S. in the way people think, I would say, “Russia and China.” The reason I say that is Canada does at some points. You can walk up to somebody in the U.S. and say, “Have you travelled a lot?” They would say, “Oh God, yes, I have been to Wyoming. I have been to Texas. I went out to California. I went down to Key West.” Then you say, “Have you ever left the U.S.?’ “No, no, no,” or, maybe, “I went to Vancouver.” It is the same in Russia. You ask somebody if they have travelled. “Oh yes, I even went to Irkutsk. I have been to St. Petersburg. I went to Sergiyev Posad. “Have you left Russia?” “No, no, never.” China is the same way. Also, if you walk up to somebody in Russia, they expect you to speak Russian. Same in China. In Germany, it is not at all unusual to find somebody who speaks Greek or English. They just don’t speak German only. Americans tend to have this big country thinking. Because of that, they think internally. Scott, I’m sure You get American media.

Jacobsen: I do.

Kirkpatrick: What do you think when you hear an American news anchor? This is a country where you can freely express your opinion. It’s like, “Yes.” I could, frankly, pretty much freely express myself in Egypt. Not everyone could; if I owned a press, I wouldn’t be able to, but walking down the street. I can say whatever I want. Definitely, in Canada, you have no problem expressing your opinion. So, these guys hear this stuff. The good one, I am sure you hear it. “There was this giant hurricane that hit Texas. But only in America did people pull together to help their neighbour out.”

Jacobsen: [Laughing].

Kirkpatrick: No! They do that in Canada, Germany, Norway, and even in places like Cameroon. People just do that. In the U.S., the media will say, “Only in America do they do this.” I am sure you understand what I mean.

Jacobsen: Sure, it ties into another thing that you were saying. It connects to big concepts- one in the discussion and two in another discourse- the notion or idea of American Exceptionalism. The American Disease and American Exceptionalism are, in many ways, intertwined concepts.

Kirkpatrick: Absolutely, and if we’re greater than you are, why should we learn anything from you? If we could copy the Canadian healthcare system and it would have good outcomes for us, why should we do that if we are better than you?

Jacobsen: It’s an inflated self-esteem.

Kirkpatrick: It’s more than this, Scott. It’s purposefully switched-off reasoning. Another example is that you, a group of people, and I want to work together. We say, “We all want to work together for a common goal. We want x to happen. So, let’s everybody put our efforts together, and let’s make x happen.” I tell you, “Okay, guys, I will help out. But understand anything that happens at all. It is me first.” Okay?

Jacobsen: [Laughing].

Kirkpatrick: What was your attitude toward that person? So, the point is, you’ve got a politician and a group of Americans and legislators running around screaming, “America first.” It’s like, “Guys, think about the message you’re sending to everybody else.” By the way, I belong to the Triple Nine Society, which is like Mensa. However, they require an I.Q. at the 99.9th percentile. I was at one of their European meetings. It was in Germany. I was talking to Germans there, several of them. I would walk up to them and ask them. How would they translate “America first” into German? Of course, they know I am fluent in German. They know I am asking for a reason. Probably 80% thought briefly and said, “Deutschland über alles.” Are you familiar with that term?

Jacobsen: “Deutschland Uber”? Germany super…

Kirkpatrick: …over everything. That was the German national anthem. It was Germany over everybody, over everybody in the world. That was the lyrics. The national anthem is only the third verse of that song because they don’t say, “Deutschland über alles.” But “Deutschland über alles” was a big slogan of the Nazis, also “Deutschland zuerst,” which is Germany first. Those guys hearing Germany first think for a second and immediately tie it to a Nazi slogan.

Jacobsen: That’s right.

Kirkpatrick: It doesn’t work out for you internationally. It makes people suspicious of you. For me, it would be a much better position to get up and say, “The United States will take the position that is best for humanity, no matter what it is. What is good for everybody is good for us.” But you against me? It means that you will not be the biggest dog on the block someday. Then you’ve got a problem.

Jacobsen: Michio Kaku, a while ago, made a point that a lot of power, as you noted before, of the United States has been for a long time has been human capital, has been the H1-B Visas. To turn these people away or to turn them off from coming over, these people stay home or go back home. Not just, they don’t just pick up another job. With that skill, they create whole industries.

Kirkpatrick: Right, of course, the best example is you know who Jobs was. Jobs’s father was a Syrian immigrant.

Jacobsen: I haven’t done an analysis. I would like to do that by looking at the biggest people in the key industries, I.T. and so on, who have created the most successful businesses, then their family or personal history. I would assume you would find quite a few people from other countries because they were looking for a better life and opportunity. They contributed hugely.

Kirkpatrick: There is a beautiful video. You can probably find it if you Google “Guy Kawasaki.” Inc. Magazine, probably, “immigration,” do you know who Guy Kawasaki is?

Jacobsen: I know the name. I am not fully aware of this person.

Kirkpatrick: Guy Kawasaki was Apple’s software evangelist when they made the Mac, the Macintosh. So, his job was to go out and get software companies to write software for a new computer that was coming out called the Macintosh. If the Mac had no programs, it wouldn’t be worth anything. His job was to talk to existing software manufacturers, like Microsoft, in writing programs for the Mac before it came out. He then became, after he left Apple, a venture capitalist. That is why he is talking about this. He very interestingly said that he had a prototype Macintosh in a bag to show the software companies. He said, typically, he would meet with the CEO, CFO, and the CTO (the guy in charge of the programming). He said they would sit him down, and the CEO immediately said, “We’re going to need you to include a copy of our program with every Macintosh you sell. You pay us as you sell the Macintosh. You pay us for the program. That way, we are not marketing or anything.” The CFO would tell him, “On top of that, you will need to give us $250,000 in co-development funds so we can start this project.” The CTO would say, “And on top of this, you will need to assign a full-time engineer for when we have problems with it, and so on. You’re going to have to assign him here on-site. And you’re going to have to give us the computers and the programming environment we will need to create this program.” Kawasaki would say, ‘Before we discuss it, let me show you the Mac. He would turn it on and play this 3-dimensional chess game. Then he would close it and play with Mac Paint for a little bit, draw a few things, and then close it. Then, he would turn the computer off. He would look at them. He would look at the CEO and say, “We will not buy any of your programs. You’ll have to give the Macintosh team a copy of the program for free. But we won’t bundle it with any Macs, so you must sell it yourself. He would turn to the CFO. “We are not going to give you any co-development money either. If you decide to do it, you must finance this independently.” Then he turns to the CTO and says, “You won’t get a full-time engineer. We only have one full-time engineer for all of the developers to reach out to. He is going to be hard for you to get ahold of.” Then he’d say, “That’s all the good news. The bad news is that you will have to buy these leases that cost $10,000 apiece to develop this. You’ll have to pay $750 for a beta development environment with photocopied instructions.”

They’d say, “Okay, when can we get started?” But the point is, Kawasaki makes a great point about the fact that if it was him if he were in charge, he would do more than H1-B. He would tell people from anywhere. “If you have a great idea, you can come here and make it work. Come on down! That is exactly what we’re working for.” In Germany, I ate at a Syrian restaurant with some beautiful Middle Eastern food. I talked to the owner. He was one of the Syrian immigrants they let into the country. He had a restaurant and employed 8 Germans.

Jacobsen: There you go.

Kirkpatrick: I’m opening another restaurant. Here’s a guy who they let in as an immigrant fleeing Syria. Now, he employs 8 citizens and will open another one.

Jacobsen: Honestly, what better way to live up to what some would see as key American ideals than by coming out of a very difficult situation?

Kirkpatrick: Of course.

Jacobsen: And with a sense of hope and renewal.

Kirkpatrick: The amazing part is I have a close friend. His father came here from Greece. He is somewhat anti-immigrant. So, I never understood it. Now, of course, the other side of that is my kids are half-German. So, my ex-wife is German. My daughter lives in Germany. So, I work for Arabs. My girlfriend is Filipino. So, [Laughing] I have always considered the world my oyster. If I had it, I’d have a world passport and go anywhere. In the end, it is another political division. The amazing part for me. What was it that made the country division so important? Do you understand my point?

Jacobsen: I do. A huge indicator is the detachment reality in some of those political ideas. So, you were mentioning earlier about the age difference between Trump and Biden being significant and people being in denial that Trump is only four years younger than Biden. At that age, the distinction is not that great. Another one in the United States, certainly, looking from the outside…

Kirkpatrick: It is worse than that. Biden has been somewhat of a healthy person his whole life. Here is the other thing: let me give you another one you’re probably unaware of: Biden is a millionaire. The reason he is a millionaire is because he sold a memoir that sold in the millions. When Joe Biden became vice president, his net worth was around $360,000 (USD). He had been a senator for 30 years. That is very interesting. Think about that for a minute: he had been an American senator for 30 years. He had a $360,000 net worth. How corrupt [pt is this guy?

Jacobsen: He lived in the upper areas of the United States, but he did not live a detached, ultra-rich lifestyle.

Kirkpatrick was the senator from Delaware, which is tiny and right next to D.C. He never moved while he was a senator. He lived in his house in Delaware and took the train to work every morning.

Jacobsen: So, he had that interaction. He had that sense.

Kirkpatrick: He was a working-class guy from Scranton, Pennsylvania, who moved to Delaware. My point is: You turn on rigrightwingV today. You hear about the Biden crime family. This was a guy who was a senator for 30 years and wasn’t rich. That’s almost unheard of.

Jacobsen: Another big one in the United States, which one can’t mention, is the degree of Religiosity compared to many other developed nations.

Kirkpatrick: Yes, yes.

Jacobsen: The evangelical vote was very strong. There was an ethnic colouring – so to speak – to this as well. How strong is this playing into this? The problem is Religiosity. The Middle East is more religious than the developed world. I don’t know the English word, but in German, you would call it schein. It is visible but not real, if you understand what I mean.

Jacobsen: Pluralistic ignorance, you know? [Laughing]

Kirkpatrick: You’d have people in the Middle East who are Muslim because they’re Emirati, Kuwaiti, whatever. So, he is a Muslim. You find out that he hires servants. The servants are all Filipino. 2 or 3 a Filipino maid and a Filipino houseboy helping him out. Why are they Filipino? They are Filipino because the Filipinos are Christians. When he is sitting there with a glass of Scotch in his hand, they don’t think anything about it. But his persona outside of his house is not that he is in here drinking. It is, “I am this observant Muslim and so on.” I think you have a lot of this in the U.S. I spent a few months in the Philippines a few months ago. This is a country that is not only very religious, but it is publicly religious. It is visible everywhere, if you understand what I mean. You may not know if you have never been to the Philippines. They are intensely religious. You see it everywhere.

Jacobsen: I know some of the secular community there. I have done some interviews with Filipinos and Filipinas. To them, it is sometimes a little more than hard. [Laughing]

Kirkpatrick: You know abortion is illegal.

Jacobsen: Sure, it makes it doubly difficult.

Kirkpatrick: More than this, the laws are skewed hard against women, unfortunately. In any case, my point is Religiosity; if people were truly religious Christians, then Trump would be the biggest turnoff you ever saw.

Jacobsen: Someone pointed this out to me. They made an interesting distinction. We talk about fundamentalists and literalists of the Bible, things of this nature. They added an extra term that made an important distinction to me. So, I cannot take credit for this. I cannot remember who did this for me. They called them “selective literalists.” That encapsulates a lot of it. They take certain Bible passages, read those literally, and then ignore the inconvenient parts.

Kirkpatrick: I can be more specific than that. What passages are they looking at?

Jacobsen: [Laughing].

Kirkpatrick: Do you know who Dr. Will Durant was?

Jacobsen: That name sounds very familiar.

Kirkpatrick: He wrote a series of books called The Story of Civilization. They are wonderful. It is a history of mankind from the beginning of civilization to the French Revolution. It is 11,000 pages long in 11 volumes. It is wonderful. But Dr. Durant said that Protestantism is Paul’s victory over Peter, and Evangelicalism is Paul’s over Christ. So, the problem is that the Evangelicals are cherrypicking the words of Paul, who was a man who never met Jesus, never spoke to him, never saw him, and frequently was at odds with the early church. So, Paul wrote things like, “If a man doesn’t work, he shouldn’t eat.” Jesus never said anything close to that. Another one is Paul wrote in Corinthians, “Women should not speak in the church, even if they have a question. Let them be silent and ask their husbands at home, for it is a shame for a woman to speak in the church.” That is opposed to the teaching of Jesus. There is your cherrypicking. They are cherry-picking Paul and ignoring Jesus. That is what it is. The concept of Hell was not a big concept for Jesus. It is a huge concept for Evangelicals.

Jacobsen: Do you think politics trumps religion in the United States now?

Kirkpatrick: Absolutely, politics trumps religion here. I think if a lot of the people on the right who claim to be Evangelical Christians got a preacher who preached what I just said, “It is time to get back to the teachings of Jesus and not Paul, and in order to do that we can’t follow a guy with three wives who has assaulted women and found guilty of sexual assault. I think you’d have a large number of people leave the church.

Jacobsen: Do you think politics trumping religion is a religious impulse driving a lot of political discourse now, too?

Kirkpatrick: It can be. It certainly could be. I can tell you this. It is a natural progression of civilization. It will happen. Unfortunately, religion will get less and less. Eventually, it will destroy civilization. Then we get a new one. By the way, I can’t take credit for that one. That is one from Dr. Durant, who said, “You have religion. You have a secular society. At first, religion is very powerful. Pretty soon, it starts getting trumped by reason. Then, eventually, reason wins out, and people become weary and profane and “Why am I even here?”. Then something happens and brings forth a new religion, and he ends at once saying, “As long as there is poverty, there will be gods.”

Jacobsen: That is backed by the statistical evidence.

Kirkpatrick: The big problem we have today and what the conversation should be is the next two years or one year. Two years ago, I was talking about the Russian man I was talking about, I was talking about Vladimir Putin. He liked Putin. But Putin was in his second term as President of Russia. My friend was a little weary about him. He liked him, generally. I told him. “I don’t believe so, Gregory.” I gave him the reasons why. But we agreed that if he didn’t step down at the end of this second term, he would stay the ruler of the country that Russia had a problem with. Now, you see what that problem is and how it manifests itself. I will say the same thing here. If Trump is re-elected, the world has a problem. It has a serious problem. I don’t know how it will manifest itself. But it has a serious problem.

Jacobsen: Kirk, thank you very much for your time today.

Kirkpatrick: You’re certainly welcome, Scott. Keep me informed.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory. February 2024; 12(2). http://www.in-sightpublishing.com/kirkpatrick

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, February 22). Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/kirkpatrick.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory.In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/kirkpatrick.

Harvard: Jacobsen, S. (2024) ‘Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/kirkpatrick>.

Harvard (Australian): Jacobsen, S 2024, ‘Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/kirkpatrick>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/kirkpatrick.

Vancouver/ICMJE: Scott J. Conversation with Kirk Kirkpatrick on the Current American Political Situation: Member, World Genius Directory [Internet]. 2024 Feb; 12(2). Available from: http://www.in-sightpublishing.com/kirkpatrick.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

What happened: Michael Knowles & Christopher Michael Langan?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/22

Speech is politics. Politics is speech. When the left shuts down our speech, they are precluding us from politics. When the left equates speech with violence, they are ending our experiment in self-government, and they are replacing the persuasion of our fellow citizens with mere brute force, insisting that we can force our will onto others without even making a reasonable argument for that.

-Michael Knowles, speaking on cancel culture by the left and freedom of speech

One thing about discussing religion: misspelling peoples’ names can be interpreted as a passive-aggressive form of sacrilege. Take care to limit it.

-Christopher Michael Langan, when a follower benignly spelled his name “Mr.Lanan,” apparently by accident

Conservatives remain the kings of cancel culture, but liberals have their fair share. American conservative governmental agencies have assassinated leaders and overthrown democratically elected governments.

Governments are violent. A cohort of leftists shut down conservative speakers and occasionally attempted to commit violent acts, e.g., shouting down speakers like Charles Murray and attempting to stab Dave Chappelle, respectively.

There was one incident connected to the high-IQ community fringes not too long ago. It involved the Daily Wire’sMichael Knowles, a conservative commentator with a following and some respect within conservative circles and Christopher Michael Langan, President of the Mega Foundation — another person with a much smaller following but a modicum of respect within a tight-knit circle of followers.

In the high-IQ communities, some are more prominent relative to their community-building work. Not too many of them make a mark in a larger way in popular media; examples have been Marilyn vos Savant, Rick Rosner, Sho Yano, Michael Kearney, Evangelos Katsioulis, Christopher Michael Langan, Stephen Hawking, John H. Sununu, Kim Ung-Yong, Manahel Thabet, Christopher Hirata, Ivan Ivec, Keith Raniere, and others.

Out of those, the ones with more consistent, long-term minor prominence rather than spurts of medium-level prominence have been Marilyn Vos Savant, Keith Raniere, Stephen Hawking, Evangelos Katsioulis, and John H. Sununu.

John Sununu had a position as a long-term public official. So, it came with the job. Evangelos Katsioulis has had lots of play because of the extraordinary claims made about him. Stephen Hawking simply for consistent public science communication and academic prowess.

Keith Raniere has had a long, multi-decade career in media play and crime. Marilyn Vos Savant wrote a column for Parade Magazine with a “vast” audience — to quote her. Others seem more like minor to medium fame and spurts. Some are realistic about it. Others, not so much. Ivan Ivec was known for his testing and retired. Christopher Hirata was a prodigy, now an academic.

Manahel Thabet has been successful despite being both single and a woman in a society that values men more and married more — so kudos to her. She sets an example of an alternative path to success than those dictated by the larger society.

Kim Ung-Yong was claimed to have the highest IQ in South Korea. Michael Kearney was a record holder for the youngest college graduate. Sho Yano was a prodigy in academia, generally.

Rick Rosner has been obsessive and got on an Errol Morris documentary of highly unique people called First PersonWho Wants to be a Millionaire twice, Jeopardy, and wrote for Jimmy Kimmel as a comedy writer for 12 years, known for great scores on the Mega Test (44 first try, 47 second try) and the Titan Test (perfect score). If taking the recent Redvaldsen norms, an IQ is around 168+ to 170+ on SD16 if taking the second attempt on the Mega Test and the perfect score on the Titan Test.

Christopher Michael Langan was featured in Esquire magazine by Mike Sager and Errol Morris in First Person. There have been some other news, but those two seem larger. He is known for scores of 42 and 47 on the Mega Test, so an IQ sitting around or at Rick Rosner, or vice versa. Funnily enough, both were bouncers for a long time.

Nonetheless, those two have been the medium-level blips for him. Many gifted young men identify with him. Because many gifted people are not treated so well or given support, as he was abused and not given support in life.

His story has its triumphant side. He is married and has been married for a long time, built a community, and has outlets to express his thoughts on intellectual and social topics. Regardless of background, temperament, or views, for many, that is a feeling of fulfillment: Meaning.

In general, the picture is a mixed figure. Lots of talent, strange forays into personal theological relevance and sentiment expressed as in the quote at the start of the article, and a cool story that fits the cinematic universe of America, i.e., a bouncer with a genius-level intelligence being sidetracked on one side and sidelined in another. Americans love a Good Will Hunting story, albeit force-fit. Rosner and Langan have aspects of this mythos.

He has done illegitimate things, as with others in these communities, and then proclaimed this in an open victim mentality, too. A sense of persecution from cancellation as in self-proclamation as the ‘most cancelled person ever’ without irony.

He had a long argument with many in the Mega Society — these people, including him, are smart, which is not the issue. This fight was lost among a community of people with similar cognitive horsepower about the intellectual relevance of theological-metaphysical ideas — see older issues of Noesis: The Journal of the Mega Society, and then another big loss in a lawsuit with the Mega Society resulting in a lost court case, see here and here. I like his wife.

He won a six-figure sum at 1 v 100, too. That is a win. Is it cancel culture? So, was he a cancellation victim there, from Mike Sager to Errol Morris to a hearing of ideas (without acceptance, granted) in Noesis? He was a fellow of the leading now-defunct Intelligent Design creationism organization, the International Society for Complexity, Information, and Design (ISCID), published in its flagship journal, Progress in Complexity, Information, and Design. Is that cancellation?

I am aware of the subtle narrative lies told about leaving the United Sigma Intelligence Association, as he was an ‘installed’ president, but I digress. That was illegitimate if you’re in the know. But no, in an ironic twist of conservative media culture, the only real cancellation in real-time known to me, on a legitimate basis, of Langan was — and to the original point of this nearly meaningless article — by The Daily Wire’s Michael Knowles after an interview with him.

There was a long huff about the interview. Knowles conducted the whole interview — causing a whole lot of hassle to Gina Langan and Chris Langan, getting Chris out there, doing the interview, wasting their time, promising to publish the interview, putting an advertisement about the series with the “smartest man in the world” (an irresponsible style of journalism starting with Sager on this case, I’ve been guilty of the same on others), then simply not publishing the interview without a statement as to a rationale.

That’s mean and a huge pain in the ass. I am unaware of any explanation as to the reason for not putting the interview out. My critique here isn’t Chris. It’s Michael Knowles. My defence is Chris (and Gina) in this case. Knowles should issue a public apology and publish the interview.

Why wasn’t the interview published? To the quote at the start of the article, is Michael Knowles living to his avowed standards on cancel culture and free speech or succumbing to acting as, in his definition, a leftist precluding a conservative from politics in the domain of speech as “speech is politics” and vice versa?

License

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

Copyright

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

The Tsimshian 6: Corey Moraes on the Next Generation (6)

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: “The Tsimshian”

Individual Publication Date: February 22, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 2,460

Image Credits: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

*The interview was conducted on June 1, 2020. *

Abstract

Corey Moraes is Tsimshian. He was born April 14, 1970, in Seattle, Washington. He has worked in both the U.S.A. and in Canada. He has painted canoes for Vision Quest Journeys (1997). He was featured in Totems to Turquoise (2005), Challenging Traditions (2009), and Continuum: Vision and Creativity on the Northwest Coast (2009). He earned the 2010 Aboriginal Traditional Visual Art Award and Grant from the Canada Council for the Arts. His trademark artistic works are Coastal Tsimshian style with gold jewellery, limited edition prints, masks, silver jewellery, and wood carvings. Moraes discusses: Tsimshian art evolution, noting a renaissance in the ’60s/’70s with figures like Duane Pasco and Bill Holm, and institutions like the Kitanmax School; Ksan’s pioneering role in formalizing Northwest Coast art education, and the transition of educational efforts to Terrace with Freda Diesing School; Dan Wallace’s initiative in urban jewelry education; challenges facing these institutions, including operational and foundational difficulties; observations on the art form’s consistency over millennia, and the risk of dilution from newcomers lacking a strong foundation, with technology enabling rapid dissemination of lesser-quality work; digital technology’s impact on art reproduction and distribution, changing gallery interactions and the potential devaluation of art through mass production; efforts to mentor the next generation, focusing on refined arts and leveraging technology to modernize historic legends, with a team developing character backstories for storytelling; emotional reflection on the hope for Tsimshian culture and art form, emphasizing the importance of connecting past and present in art, and the passing of artistic vision to the next generation, illustrated by personal family experiences and the development of artistic lineage.

Keywords: Artistic Renaissance, Consistency, Cultural Evolution, Dan Wallace, Digital Technology, Dilution, Duane Pasco, Educational Institutions, Freda Diesing School, Kitanmax School, Mentoring, Next Generation, Tsimshian Art, Technological Impact, Urban Jewelry Education.

The Tsimshian 6: Corey Moraes on the Next Generation (6)

Scott Douglas Jacobsen: So, let us talk today about the developments of the art form, the passing on of that form of art through productions and teaching and some of the people or organizations involved in them.

Cultures are not static. They never have been. Although they certainly have consistent long-term characteristics, all cultures are dynamic and living things. How is the art form of the Tsimshian evolving in recent years and decades compared to the past?

Corey Moraes: For lack of a better term, the artistic Renaissance started in the early ‘60s/’70s with a collection of Native and non-Native people. Some of these were like Duane Pasco. He was heavily involved with learning our cultural practices as far as art.

Bill Holm was another one. He was a scholar at the University of Washington. There were a handful of others as well. Indigenous-wise, a collection emerged from that, which was the Kitanmax School of Northwest Coast Art.

‘Ksan, that is in Hazelton. That was the first, to the best of my knowledge, the only legitimate school of learning the forms, learning the sculpture, of Northwest Coast art. You had some Haidas involved in it, some Nisga’a, some Gitxsan people, some Tsimshian, and some non-Natives that were all instrumental in the resurgence of relearning forms.

That carried on through the ’70s and ‘80s. It started to devolve in the ‘90s. So, that was the only school in Canada. Around that time, Ksan was starting to slow down. Another group of people was trained by Freda Diesing, a female Haida woman who was also part of the ‘60s and ‘70s Renaissance. 

These were people like Stan Bevan, Ken McNeil, and Dempsey Bob. They wanted to continue her legacy because she had passed away. They got involved with the University of Northern BC, UNBC. They were able to cobble together a university-level Northwest Coast program. 

This time, it was not based in a small, sleepy town like Hazelton. It was in Terrace, which has a higher population. Currently, one individual is responsible for kick-starting a jewellery program in Vancouver.

His name is Dan Wallace. He is Kwakwakaʼwakw. He had a vision for an urban education program run through what was then Native Education Centers. Now, it is Native Education College. Those are the three formal programs that have run since the ‘70s. 

‘Ksan is not a functioning school, right? 

Jacobsen: What are some of the issues these institutions, these schools, have in operation and foundation?

Moraes: I need to be privy to more information behind founding Ksan. They worked through a lot of that with Ksan. I did not hear any significant issues with the Frida Diesing school. They ironed out a lot of the kinks. 

It is uncertain if the jewellery program will run for the subsequent semesters year after year. For some reason, it is hit or miss, with the instructors needing more experience with the craft or instructing people. 

Jacobsen: What do you make of the consistency in the art form over several thousand years? That is unusual. Most civilizations only last for a short time. Moreover, most forms of art are lost to time. So, they do not have any resurrection.

So, they either disappear, get watered down, or transmute into another culture. We see this in several places in Western history, where the art forms stayed and were imbued with the characteristics of a conquering culture. 

Moraes: Yes, the art form seems just as relevant when done correctly today as in ancient, historical pieces. It is a template that has not reached its limitations yet. There is so much yet to be explored with this form of art.

I am seeing signs of strain on the legitimacy of the art form with the influence of newer people who need a staunch or strong understanding of the forms. They are putting out a diluted form of formline. 

They can do so because it is increasingly factorized to get your art on the product. At this point, any essential person without genuine talent can put out a subpar product. So, the short answer is that technology is allowing more of the less refined stuff to make it into the market in the art world.

Jacobsen: Is digital technology, which allows people to recreate various art forms in software applications, expediting this process?

Moraes: I refer to the digital platform when I say they can get things out faster. Back when I started, you did not have a digital camera. You would have to take pictures with a film camera. 

You would have to bring a roll of film in to get it developed. Only after you picked it up and looked at things would you know if you were using the right camera. The macro shots of jewellery were all blurry.

Then, these would have to be put into a magazine or an art brochure to be legitimately consumed by people’s eyes. Today, everything ends up on social media almost instantaneously. People can snap as many shots as they want and get digital renderings of things set at lightspeed through the internet in jpeg form. 

I do business with a gallery in Seattle that I have never stepped foot in. You used to have to go into a gallery physically and bring the piece with you. Now, everything is done through transfers and direct deposits. I have been doing business with this gallery for about five years.

I have never been inside. 

Jacobsen: How do you confirm your artwork is in it? 

Moraes: A lot of my stuff ends up in group shows. They will have a preview online before the show opens. They are currently doing virtual art shows, where nobody is allowed. There is an opening night where everybody gathers in the gallery and sees the work with their eyes for the first time. 

Now, they are happening solely online.  

Jacobsen: If you have this dilution through these digital programs, and if you have these educational institutes or schools that function sometimes and do not function other times, how does this drag on the artistic work and the culture itself? 

Moraes: It is similar to what is happening in the music industry. Traditional practices are simplified or oversimplified. One of these young artists attempted to return to paper and pencil for something.

They were lamenting the last time they put pencil to paper because they used Apple Pencil and Apple iPad Pro, which further hurls our art form down to the hall of immediacy. A tactile quality needs to be added. 

Beyond the tactile qualities, the spark of an idea, and the finalization of an idea, early in my career, this was before the influx of this technology. It could take months to see something on a mug or a T-shirt. You could take up to two months. It was back then when we got a print made. 

Today, you can have somebody working on vectorizing their image and sending it off the next day to what they call a dropshipping website. Where this website handles all of the ordering and fulfillment of shipping of every product they can put your artwork on. 

It can happen within 48 hours. When going from 2 months to 48 hours, many things will seep, not cutting the mustard like it used to. Because things took so long, the artist gave more consideration to what they wanted to invest the time in.

When you can bang out design after design, you are not invested in it. Just because you can do it, it does not mean it should be done. 

Jacobsen: How does this drive down the prices of the product? 

Moraes: There is so much out there now of the so-so artwork. It is hard to differentiate yourself outside of the price point. One of the unfortunate things I have seen is that from 4 to 6 Tsimshian artists are putting out subpar designs on non-medical masks because of COVID-19; that sort of thing never would have happened 25/30 years ago. 

It would have cost too much, and the investment would have been much longer. There would have been severe consideration over whether it was worth it. Before getting a product out there, you would have been halfway into the pandemic.

These things happen overnight. Not everything can be a masterpiece. I have work of mine. I have had to make them to buy some time between significant pieces. I have hundreds and hundreds of pieces of jewellery. 

I do not recall making them when they came back around. It comes back to the whole marketplace aspect of retail art today. There was a book written by a UBC student who interviewed me about our art forms, making it onto products like rubber boots, posters, t-shirts, hats, coffee mugs, water bottles, pencils, pens, purses, and wallets. It goes on and on and on. 

At a certain point, one has to ask, “How many T-shirts does one need? How many emblazoned mugs do we need?” This falls into the consumerist culture. I have slowly backed away from it now. I do not think it contributes too much deep value [Laughing].

When I started it, I wanted it to be a multi-tiered system of my artwork. If someone could not afford a $1,200 mask, they could buy a $20 mug. However, in the past ten years, the market has grown exponentially.

It reached the point where my publisher – a guy I do not work with anymore – would only have a product like a shower curtain exist online for two or three months and then remove it. He said it would get stale.

When I started to hear words like “stale” regarding cases in my artwork, it put a bad taste in my mouth. 

Jacobsen: What about the next generation? What are you doing? What mentoring and education efforts are being made to prevent the entire art form from being watered down? 

Moraes: I’m personally focusing on our youngest, Corey Jr., and his brother Cameron, who are interested in more refined art areas. They both show an interest in video production, and the youngest likes fine sculpture and 3D rendering. 

Computer animation has a lot of room to modernize historic legends. Our mythology could be interpreted almost synonymously with superhero culture, so there is much room for growth. 

It is a process that requires a lot of investment, refinement, thought process, and history-building to make the characters believable. That direction can be perpetuated in our art form or our culture, which is wide open. 

Jacobsen: Who are the central figures joining you in this effort now?

Moraes: Now, a writer is helping me build the character backstories and story art. I have another Aboriginal friend who went to LaSalle College Vancouver and learned 3D sculpting and all the rest. 

We used my superhero characters as part of the curriculum for a semester. They created a 2-minute short commercial of the potential of storytelling with three or four of my characters. So, they had a class of 30 or 34 students.

They all worked on various aspects of computer animation, including the characters I created, the backgrounds, textures, movement, and more. 

Jacobsen: On a more emotional level, on a more concluding note, what are your hopes? Not only for Tsimshian culture at large but also for the particular style of art form you are producing and advancing for the foreseeable future. 

Moraes: Scholars have always described my art as bringing something historic and reframing it in a contemporary context, thus creating a new discourse. They say that is something scarce. That exists for my art. 

No matter what I do, whether a painting, engraving, carving, airbrushing, whatever it is, watercolour or oil paint, They say that I do it in such a way that it was always meant to be that way. For my artwork, there is no strain on the viewer to connect the past with the present. 

That is the key to growing as an artist and an art form. It is to always understand where it came from, know where you are, and have a strong vision within yourself of what you see the art form as. 

To that extent, I am passing that on to Corey Jr. and my other children, who will be involved in some way or fashion in the future of the technology of Northwest Coast art. 

However, you have to understand the world and your place in it to reflect on something you see in the world. Do you understand? John Lennon did not have any significant offspring. He had Julian Lennon, who had a hit or two in the ‘80s. That was it.

The Rolling Stones had no new rolling stone to carry on the image and iconography. They had nothing to carry on the lineage. Right? I am perplexed by scholarly types or anthropological backgrounds when they ask if I am from a family of artists. 

The nearest I can make a connection is with an uncle who passed away when he was 14 years old from tuberculosis. My mother remembers him always sketching and being a lover of art. Not until I had my children did I see that it can be passed down from generation to generation. 

As I mentioned many times before, Corey Jr. is like a mini-me without all of the trauma. He was born with this staunch attention to detail. Poring over an artwork for a couple of hours is almost terrifying. 

He was making intricate cut-outs in any form he wanted with scissors. He got a hold of the Etch-a-Sketches. You shake them to get rid of the design. He sat with it for a long time and handed it back. 

It was a fully fleshed-out figure. He understands his vision, the limitations of whatever he touches, and how to stretch those limitations. He has learned how to sew and loves to sculpt things.

He learned about sculpting wire that goes under the skeletal portion of a figure. He has even assembled parts of a sculpture that he made using staples, string, and cord. He has things backlit. These are all terrifying because I was not at his level. 

He will be ten this year. I was in my late teens, maybe in my early 20s. He continually devours creation and spews it out in ways we have never thought possible. So, I now get what those other scholars and anthropological thinkers asked when they asked if I came from a family of carvers.

I do not think I came from a family of artists, but I have made one now.

Jacobsen: What a fantastic end to the series, Corey.

Moraes: Yes.

Jacobsen: Thank you.  

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. The Tsimshian 6: Corey Moraes on the Next Generation (6). February 2024; 12(2). http://www.in-sightpublishing.com/moraes-6

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, February 22). The Tsimshian 6: Corey Moraes on the Next Generation (6). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. The Tsimshian 6: Corey Moraes on the Next Generation (6). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “The Tsimshian 6: Corey Moraes on the Next Generation (6).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/moraes-6.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “The Tsimshian 6: Corey Moraes on the Next Generation (6).In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/moraes-6.

Harvard: Jacobsen, S. (2024) ‘The Tsimshian 6: Corey Moraes on the Next Generation (6)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/moraes-6>.

Harvard (Australian): Jacobsen, S 2024, ‘The Tsimshian 6: Corey Moraes on the Next Generation (6)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/moraes-6>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “The Tsimshian 6: Corey Moraes on the Next Generation (6).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/moraes-6.

Vancouver/ICMJE: Scott J. The Tsimshian 6: Corey Moraes on the Next Generation (6) [Internet]. 2024 Feb; 12(2). Available from: http://www.in-sightpublishing.com/moraes-6.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5)

 

 

 

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: “The Greenhorn Chronicles”

Individual Publication Date: February 22, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 1,895

Image Credits: Scott Douglas Jacobsen.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

*Interview conducted September 21, 2023.* 

Abstract

Lynne Denison Foster is the mother of Rebecca Foster, owner of the Bale and Bucket restaurant, and Tiffany Foster, a professional equestrian show jumper ranked the highest in Canada. She was an aviation professional for 48 years, beginning with Pacific Western Airlines in 1969 in the Edmonton Reservation office and moving to Vancouver in 1973. She helped with the implementation of the first computerized reservations systems for a regional air carrier in North America. Since 1974, she has been an instructor and in 2012 was awarded BC Aviation Council’s Lifetime Achievement Award for her contribution to educating the aviation community. At Canadian/Air Canada, she trained CEOS, Pilots, Aircraft Groomers, and worked on training initiatives and programs for aviation safety management system, computerized reservation systems, corporate change, customer services, frontline leadership, human factors, interpersonal skills, management practices, and service quality. She taught at BCIT between 2000 and 2017. Foster was key in the development of the Aviation Operations Diploma Programs. She was Chief Instructor for 7 years. In 2015, she won BCIT’s Teaching Excellence Award. Foster discusses: Questions about parenting adult children; the transition from being married with children to independence; the challenge of feeling needed and integrated into adult children’s lives; reflections on personal growth, career changes, and moving for children’s sake; the struggle with loneliness and the desire for inclusion in children’s lives; the importance of recognizing and adapting to adult children’s independence; the role of trust, integrity, and representation in storytelling; reflections on character, temperament, and the impact of upbringing and genetics on personality; discussions on gender balance in professional show jumping and the influence of focus on equitation and hunters in developing talent.

Keywords: adult children, character, equitation, genetics, gender balance, hunters, independence, integration, loneliness, parenting, personality, professional show jumping, reflections, storytelling, temperament, trust, upbringing.

The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5)

Lynne Denison Foster: So, questions?

Scott Douglas Jacobsen: Last question.

Foster: Did you get what you needed? 

Jacobsen: Oh yeah. You mentioned about a half hour ago. It is more challenging to be a parent of adult children now than of children. 

Foster: I was 50 when my husband and I split up. I was married at 25, ten of which I had no children, and 15 with the kids. I was working in a high profile job and involved in several activities. I am not a solitary person. You probably gather that.

Jacobsen: Yes!

Foster: I had my husband. Like I said, I was a good mother to him – maybe not a good wife. As a mother, I was occupied. I had a lot of things happen at the same time. I grew up in my career because I was 19 when I started working, almost 20, in the airlines. I always had a goal or something to work for, etc. Then, when my husband and I split, Air Canada gobbled up the airline I grew up in. I left my community where I had my society with the church and the performing and all of that kind of stuff. I left that and all of my friends. I came out here for my kids. Then, I was able to take on this new role for Dianne.

I also took on launching two new diploma programs and teaching for BCIT Aerospace Campus. I was busy. I was needed. Then, I wasn’t thinking of myself in terms of what I needed. Somebody to support me or to be there for me. I was busy being there for them. My daughters went their separate ways. Then, I had another tragic incident that happened. I was able to support the affected family through that. I was needed. So, I was okay doing that. My daughters left me. I had the other girls in the house. I had people with me. Then, I moved back to North Vancouver, and Rebecca was going to UBC so she lived with me for the semester. Then she said, “I am 22-years-old. A 22-year-old should not live with her mom.” So, she moved out. But, I still had my students at BCIT until I retired in 2017.

Suddenly, I am by myself. My daughters had moved on. There is some other stuff, a dynamic, which was hard for me when I went to Florida. That’s when I was lonely. I was done at BCIT. My daughters were doing their own thing. I tried to explain to them how I was feeling. They didn’t want to hear it. Eventually, I called a meeting with them. It was a meeting with expected desired outcomes because I felt I needed to express how I felt. I felt I was being left out of their lives. Do you know what Tiffany said to me? She said, “You are the reason why. You raised us to be independent, freethinking, good thinking, capable, confident women who can now solve their own problems.” She didn’t say it in this way, but I got the message: We don’t need you anymore.

Jacobsen: You gave us the principles. 

Foster: I was used to being the one who gave everything. Then they didn’t want anything. That was hard for me. Then, Debbie, you didn’t meet her. She is cleaning the bedroom over at the house right now. She and her sister have been a part of my family. My husband and I would borrow these kids before we had ours whenever we wanted a ‘kid-fix’.. Their mother…we had been friends since we were 11 years old. Sorry, I like to make long stories longer. Anyway, their mother died at age 35, a week after Debbie turned 13. Her sister, Becky was 11. It was three weeks before Tiffany was born.  Those girls helped me with my new baby because it was summertime. Becky has always been very close to me. She is now grown up and she is my sounding board, but she lives in Ottawa..

I was feeling so lonely and hurt because my daughters weren’t integrating me into their adult lives. They were moving on, etc. That kind of stuff. I kind of vented how I felt with Becky. She said – and there is more to it, “Okay, all right, I want you to answer this question. If I asked Tiffany and Rebecca who they would choose for a mother, would they choose your sister? someone else? or you?” I didn’t hesitate.. I knew they would choose me. I was just lonely. I had no partner, you see. If I had a partner or somebody I could talk to and feel like he cared for me, my state-of-mind would be different. I didn’t have that with Glenn because I cared for him. I do not mean to make it sound like it was one way. He was devoted to me as long as I was devoted to him. You know what I am saying? But when I had children, I focused more on the kids than on him. He was used to 10 years of just him.

Jacobsen: It was probably a blow for him. 

Foster: He couldn’t handle the responsibility of parenthood. So, he had an affair with a woman for two years. The girls were the ones who found out. Anyway, that is another story. I felt like I wasn’t needed in their lives anymore. So, that was hard for me. I think if I had a partner and if I had somebody, it wouldn’t… you know. I think there were some other causes, but they were resolved. I had my students. I retired in 2017. What do I have? I have Thunderbird and I drive around and wave at everybody; then everybody waves at me. That makes me feel good. [Laughing]. 

Jacobsen: [Laughing]

Hans De Ceuster: So, you’re part of Pasture Prime. 

Jacobsen: Yeah, ahhh!

Foster: I should be put out to pasture now. [Laughing] So, that’s what I mean. Does that make sense to you? It was a big part. My kids were devoted to me, and then they were gone. Like Tiffany said, “You were the one who helped us be who we are today.” 

Ceuster: Sometimes, my mother feels that way. She is in Europe. 

Foster: So, you understand.

Ceuster: My mother was part of the European Parliament and started an NGO. 

Jacobsen: She was! God, your whole family. 

Ceuster: She started an NGO to combat human trafficking. My youth was with the children victims of human trafficking in the house the whole time. 

Foster: Is that why you chose the path you’ve chosen for your life?

Ceuster: I first ran away, not physically. I ran from Antwerp and went to Brussels for school.

Jacobsen: Another runaway. 

Ceuster: Antwerp was too scary and dangerous. My mother was being protected by security. All the while, she was fighting mobsters and human trafficking. 

Foster: Mobsters, woah. 

Ceuster: Albanian. 

Foster: Where is your mother now?

Ceuster: In Belgium. 

Jacobsen: So, Albanian mobsters were after your mother.

Ceuster: She is still there. She can come to Vancouver to teach at the university. We have students from Vancouver coming to Belgium for our NGO. 

Jacobsen: Did she ever go to Albania?

Ceuster: Many times, all over. So, now, she is taking care of my father. 

Foster: How old is your mother?

Ceuster: 71

Foster: Oh, she is younger than I am. 

Ceuster: I can understand if you’re always with or helping people. 

Jacobsen: Any more questions? Any final feelings or thoughts based on the conversation today?

Foster: I think I would ask you that question.

Jacobsen: [Pause] I asked first.

Foster: [Laughing] I talk a lot. I tell a lot of stories. I was raised to trust people. Unless they prove untrustworthy, I would trust that the information or the stories I have given you will be treated with integrity. Does that make any sense?

Jacobsen: Accurately represented in the text. They would be veracious. They would have veracity. They would have truth value in presenting tone, context, and word choice. My thoughts: Your personality resembles the one you noted about Berne. “I am okay. You’re okay.” Hence, the concluding statement about raised to be trusting. To me, that seems more like temperament than how you were raised because I think many of our temperaments and proclivities are inborn. It seems. We seem to be an incomplete package. But a snowflake will form if it is frozen water or freezing water. How that snowflake will form? We don’t know.

Similarly, I think our character, temperament, and talents are largely heritable. The form in which it takes will also be dependent on culture. We find this in linguistics, as Noam Chomsky told us or taught us. There is something like generative grammar, where we see these differences in languages, representations of languages, symbols, and symbolic structures. Yet, those differences in symbolic structures have a standard grammar and structure. So, you can draw all of those surface differences rather than differences to an underlying core structure. It is similar to our character. 

What I notice with you, I see, “I am okay. You’re okay.” We all have encountered people who are, “I am not, you’re okay. You’re not okay.” We typically say those people are depressed [Laughing]. Other things that come to mind. 

You use practical examples to convey principles. Those principles are taught as per your self-identified role as a mother. Both of your children are very successful in their chosen passions. One recognized nationally for her food prep is in the restauranteur world. The other is recognized internationally in terms of current Longines rankings as the best Canadian rider, just behind Laura Kraut as the #2 woman rider in the world. It’s very tight, like 25, 29. Last year, in July, she was number one. Erynn Ballard, the first half of the year, was number one. The reason for Canada creating such great women riders is from Mac Cone; in my interview with him, he put it down to a focus on equitation and hunters. That’s probably a reasonable thing to think. Your parenting is devoting your entire life to your kids. So then, it has been a thought to me. Less as a journalistic point, if you look at the top riders, typically, they will be European, Western European men. 

Foster: Yes.

Jacobsen: I think if there was an effort to have more gender balance for show jumping in that way, maybe that area of the world – The western European region – could consider Mac Cone’s statement to me. If the focus is on equitation and hunters to have so many great women in the industry in Canada, maybe, if they had more focus on equitation and hunters in Europe, you could get a little more talent development and interest from girls for a little bit of a better balance.

Foster: It is quite puzzling when you look at the younger kids who come to the show, mostly female. I don’t know if that is what it is like in Europe. But it is primarily females who are coming.

Jacobsen: Everywhere has said this. 

Foster: Yet, when you get to the professional level, Tiffany was the leading lady rider in the world but was number 33 in the standings.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5). February 2024; 12(2). http://www.in-sightpublishing.com/foster-5

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, February 22). The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/foster-5.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5).In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/foster-5.

Harvard: Jacobsen, S. (2024) ‘The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/foster-5>.

Harvard (Australian): Jacobsen, S 2024, ‘The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/foster-5>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/foster-5.

Vancouver/ICMJE: Scott J. The Greenhorn Chronicles 58: Lynne Denison Foster on Loneliness and Thunderbird Show Park (5) [Internet]. 2024 Jan; 12(2). Available from: http://www.in-sightpublishing.com/foster-5.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

God’s Details are the Devil’s Handiwork

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/20

The God of the Bible rested on the seventh day and was meticulously detail-oriented, even allowing freedom of the will for human beings.

Apparently, this is the problem. The Devil tempted Adam and Eve. The Fall happened. The world is henceforth cursed. Human beings with free will corrupt God’s Creation in the freedom to make evil choices and then choose evil over God. Which is to say, both God and Man say, “The Devil made me do it,” or, “It’s the Devil’s fault.”

Eve blamed the serpent. Adam blamed Eve. God blames the Devil. The Devil seems like a conceptual scapegoat when you look at it. When the authors of the creation myth of the Bible sat down and made this stuff up, they must have had this in mind. All observed errors in the world are attributed to a secondary powerful being deemed evil.

The non-theist Satanists may have the most useful interpretation of Satan in the Bible as a liberation figure for humanity. Meanwhile, God drowned the world and got the Amalekites slaughtered while setting women spiritually equal and actual servants to men.

I spent a long, long time interviewing atheists, agnostics, humanists, Satanists, and the like around the world. I can note two big trends. One, the more difficult the circumstance, then the more strident versions of non-theism found and the hardier people.

They don’t report crimes against them as much, even as basic hate crimes, but they undergo worse treatment by theists. At the same time, the theists are bigoted against each other and against non-theists. Non-theists simply want equality; to many non-theists, this removal of privilege feels like persecution.

Two, the definition of non-theists differs only in two major respects: in reference to the dominant religion and narrowness within that frame of reference. I can explain both as some qualitative trends for your activism.

For the first, people are killed for non-theism. It is a punishable offence by death. People are imprisoned in several countries for non-theism. They can lose jobs. They can lose family. They can lose friends. They can be persecuted by the larger society, up to and including mob murders of non-theists in public by adults.

The hate crimes statistics are, in fact, low. Meanwhile, the actual numbers are much lower. I suspect the numbers are artificially low, as with the ⅓ women subject to specific forms of violence, which is an understatement of the actual fact. Non-theists should make a concerted effort in legitimate cases of violence, hate, and discrimination to report them.

These statistics can provide a basis for mass activism and socio-political change throughout society. We have to make a concerted effort because the majority of the world is religious, and a significant hunk of them hold a spectrum of myths about us, where hate and bigotry are grounded in hate and fear.

Those can be combatted as other forms of hate.

Now, to the second, if someone is a non-theist, and if they are coming out of a society in which individuals adhere to the dominant religion as Christianity, the non-theism in reference, or the God disbelieved, is in the form of the God of the Bible, particularly the New Testament.

“Why would God need to impregnate a virgin to kill Himself in order to absolve wrongs? Why not simply forgive them? Oh, right, people made this up to control people. Powerful people like creating myths to control others, especially women.”

If you are a non-theist in India, you can find individuals who reject the gods of Hinduism. If they are from Iran, they become ex-Muslims like Maryam Namazie and Armin Navabi. Yet, their non-theism appeals to a wider range. They are smart people and take a broader range, but others will take non-theism if in similar circumstances, to mean rejection of the Allah of the Quran.

Non-theism becomes a cultural end-product. Many aspects of the god concept can be geographically situated, which is to say, Culturally. A belief in a god, statistically on a mass psychology basis, can be determined by geography. Same for non-theism, by the way.

On an individual basis, it can differ. Reasons become more nuanced. The most pronounced formulation of this cultural mandate of leaving religion or rejection of formal religion is in North America. Canadians and Americans leaving religion typically mean the God of the Bible.

Because of the degree of steep Christian religion and culture among all ethnic backgrounds in the countries. Although, the total numbers are declining to a significant degree. The consecutive cultural waves of influence continue to ripple, but in smaller and smaller waves now.

The most extreme forms of demonization image of the non-theist are, basically, the bastard children and slave-servants of the lowest evil found in the Devil and his fiery pits deserving of the worst condemnation of God, his angels, and agents on Earth. That becomes public reprisal in poorer, more religious societies.

What I do note across the world is that in encouraging quietly for years and years and lifting up the lesser-known voices in these communities, they’re emboldened by the attention. Christians in my hometown, some of them, used to stalk me on buses, to my home, and then be ‘friends’ to me to get information to defame and ruin my reputation.

Conservatives remain the kinds of cancel culture. Now, everyone does it, unfortunately. That told me that I am effective. Those empowered people pursue the aims of secular culture locally and show an example to everyone else. It’s my life’s privilege and honour to encourage and give voice to these people. I work on the details, in other words.

License

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

Copyright

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

Don’t be that guy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/21

My biological father was not a pleasant person. He was a drinker, a drunk, or, in the clinical era, an alcoholic. He drank his face off for decades. I have heard enough stories as an adult to get a clearer picture.

He was a product of his generation, his culture, and his substance misuse. An adaptation to discipline as a youngster involved beatings and overindulgence in the home as a man from a house of means in Canada.

A man with excellent grades who then found girls and liquor, to paraphrase my late grandmother. A man who went, his partner wanted him to be home. He would be, as one, talking to a brick wall, ignoring the clear need for his partner’s home and his family.

Do not be this guy.

He hated working in Whistler. However, he would work there to make much money. A man stuck in a box of “should be” for a man. Lisa Hickey calls this the Man Box. It’s the same condition of a woman stuck in being the perfect housewife.

Nonetheless, this became the eventual trap for him. He set himself a gender role trap, which would be his undoing, but the seeds for this began in the formative years for him. These scripts came from parental sources, which generally arose from cultural scripts in Canada, arguably North America.

Do not be this guy.

However, as a cognizant adult, he has to own everything despite his childhood. He did not change. He became more entrenched and resentful. He began to relinquish self-control to liquor and substance. He would not come home. He would always stay out, which is fine. Unless you say you’re going to come back, then do not.

Food made, thrown out. Kids waiting, now in bed. Wife sitting, now sleeping. Rinse, wash, and repeat for years. My mother became fed up. She set boundaries. What followed? He went to a woman, giving false comfort.

A woman looking to leave a marriage with a Hell’s Angel member. Does this make sense? He would leave on weekends to the place he hated the most, Whistler, to do minor repairs for the construction company. Why? He was too selfish for that behaviour. My mother knew immediately that he was cheating.

Do not be this guy.

At this point, he is an estranged father, ex-husband, alcoholic and barely working man. Is this a legacy? Is this a man? Is this healthy? Is this an image? In order: of a negative kind, destructive kind, and no.

It is an image of a kind, but it is only worthwhile as an image in the inverse or the negative. An example of that which one does not want to be in life should not be in life. Like me, I would take this from another guy who had to suffer through that father: do not be him.

Moreover, I learned from his example in reverse, as I did, to be a good guy. By not being that guy, you will fall and make mistakes. However, you can always commit to being better each month, each year. You will only see the changes in retrospect.

The gods have not haven’t left us.

They have not returned.

Why?

Because they were never here in the first place, we only have each other. We have one life. Eventually, we will have to pass on what was left to us as something to someone else. What better story than a transmutation, a transformation of tragedy into something, at least, a little better than the yesteryear?

A breakage of a cycle of tears and terror. We are our stories. We only have our stories. We are made of stories. And those stories will, eventually, go away, too. Wisdom is depositing the metanarrative of human culture for the good.

Something that will evolve into something unknown to you or your descendants but bearing characteristics far beyond you. It will be for them, but maybe a bit better than it was for us.

Be that guy.

As Lenny Bruce reminded us, as a pierce in the shade of history, a long time ago in a culture near you, someone ‘gifted’ an ought to people. A way that the world should be rather than itself.

But living the way the world “should be” or “ought to be” is a terrible, terrible lie given to the people a long time ago. There only is what is. My father is a bad man by many metrics, but my father was victimized by his time and his culture.

Douglas, my middle name, his “should be” or “ought to be,” was around me, imposed on him as a boy and then as a man. These became the expectations, then became thoroughly internalized. If culture’s lies broke his authentic Self, then his internalized lies broke his life as the fruits of his life. I wept a lot for him as a child, many nights. I do not anymore, as I do not know him and only see him insofar as I see half his reflection in the morning and the evening, waking up and going to bed.

Be that guy.

In the end, these are choices. Some are more difficult, but the choice for change sits with us.

Even though I am of him, I do not have to be him.

License

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

Copyright

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

Brian Keith Dalton, ‘Mr. Deity’, in Conversation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/20

Brian Keith Dalton is Mr. Deity in the show “Mr. Deity.” RationalWiki describes the web series as follows: “Mr. Deity is a series of comedy shorts based on the antics of God (Mr. Deity), Jesus (Jesse), Lucifer (Lucy), and God’s assistant (Larry, who is not the Holy Ghost). The series is written by Brian Keith Dalton, and distributed via YouTube, Crackle, and the iTunes Store. The scripts are based on Biblical stories, current events, and domestic life in Heaven and Hell. The overall theme is that of a family business in which Mr. Deity is the CEO/patriarch. The show is written from a comedic and skeptical perspective, and has featured Michael Shermer and PZ Myers as guests.”

Scott Douglas Jacobsen: So, today, we are here with Brian Dalton, who is the Mr. Deity. He has played this persona for 17 years.

Brian Keith Dalton: Yes.

Jacobsen: Doing it for so long, can you recall the origin of that concept, not the idea of God but of the comedy around it, framing it humorously and educationally?

Dalton: The irony, the comedy comes from the tragedy of the tsunami in the Indian Ocean that destroyed 250,000 people or something. I cannot remember. It is just a ridiculous number. Within an hour, a quarter million people are done. How do you get comedy out of that? My brother-in-law at the time was Sri Lankan. He lost all kinds of people. He was Mormon at the time. Talking to him seemed like the strangest thing to me. That he could somehow find a way to find God in all of this horror. I started thinking about natural disasters: Why do you need natural disasters as a God of the universe? Crap is going on all the time [Laughing]. Now, you will pile on with natural disasters [Laughing]. Why do you even need that? With that grew the first episode of Mr. Deity, “Mr. Deity and the Evil,” where Mr. Deity and his long-suffering assistant, Larry…

Jacobsen: …[Laughing]…

Dalton: …are going over all the evils that will be allowed to flourish in this new universe that he created. Larry says to him. “We talked to the boys in R&D. We don’t need the natural disasters complement.” He says, “No, we need it.” I wrote that in 2004. So, technically, this is 20 years.

Jacobsen: Congratulations.

Dalton: I want to say March of 2004. I shot, wrote, and directed a film in 2002. The two lead actors were terrific. They were so good together. They were both groundlings, which is like our Second City. Los Angeles’s Second City Comedy Troupe, my idea was for them to play Mr. Deity and Larry. They didn’t want to have anything to do with it. So, I spent two years talking to my other actor friends, putting it out there, and seeing if they were interested in doing it. I figured. Okay, we’re not doing it. Jimbo (Marshall) and I were doing production. Jimbo is the guy who plays Larry. We had this terrible 18-hour shoot in Santa Barbara. We were driving home. We were so worn out and beat. Jimbo says, “Why don’t we shoot those Mr. Deity things you’ve been writing? Shoot them, see how they come out?” I said, “How do we do that?” He says, ‘I play Larry. You play, Mr. Deity. See how it turns out.” We shot the first episode 3 times because I thought I was terrible. I still was unhappy with the performance. I lived with it. We shot a couple more. Another show launched almost around the day we launched because Jimbo called me. He said, “You’ve got to put up these Mr. Deity episodes.” Because we shot them but hadn’t put them up, people would think we’re ripping them off. So, we released the first three episodes in one shot. 

They took off. There was a mention on Digg. Is Digg still around? I don’t know. 

Jacobsen: I don’t know. 

Dalton: It was like a news aggregator site where people could post stories about things they liked, and others would chime in. That is what I did. We started getting views like crazy. YouTube put it on the homepage. YouTube worked very differently back then. It took off. Then, we got calls from Sony and all the media companies looking to buy the show. We did the second season with Sony. It didn’t work out too well for us. They were hoping to make a YouTube competitor called Crackle. It didn’t go anywhere. We got trapped in that for two years because there was much wringing about whether we do another season with them. We got the show back and had to rebuild entirely because Sony wouldn’t let us on YouTube simultaneously. That was tough. It was probably a wrong move on my part.

Jacobsen:  Those two 2-year periods, the one writing the material and looking for people and the other one stuck with that particular company, and what sounds like a minor debacle or disagreement with Sony. For those who don’t know who are in not media, how does that feel going through a 2-year process twice?

Dalton: Many of my actor friends didn’t want to be typecast. They thought they were going to typecast. Also, they thought the material was too risky at the time. Because Dawkins’s book came out in 2006?

Jacobsen: Late to mid-2000s. 

Dalton: Hitchens hadn’t published when we launched. I know that. I think Sam came up a little earlier, actually, in 2005. Dan hadn’t either. There wasn’t a significant movement yet. I didn’t know anything about any of that. I was publishing this because I thought they were funny. I liked them. We are trying to remake my movie because it got much attention at the International Film Festival in California here. Focus Features: Miramax liked it. We did it on such a low budget. We did it on standard definition. This was before HGD was hitting. HD is the minimum. They all recommended that we remake it. I had a nice chat with a guy from Focus Features who told me. “If you will remake it, here is what you must do with the script. Do this. There is magic when these three people are on screen. It was a great tip.” We thought that if we posted these Mr. Deity things. We’d get money to do it. HD was still expensive in 2006. It was still out of reach for many guys messing around with mini-tv cameras and stuff. All of a sudden, too. It cracks me up. I got my first full HD camera around 2007. Then, all of a sudden, everything went 4k a year or two after that. Now, you can get 8k cameras. I shoot on an 8k camera now. 

Jacobsen: You mentioned the movements. The Firebrand Atheist movement is associated with distinct brands of making non-theism more public and acceptable philosophical views, particularly in American discourse, where people had suffered greatly in private for a long time. Not simply the demographics but the cultural attitudes. How did joining that wave help the persona of Mr. Deity and the brand of it, in a way?

Dalton: It was great. Because, as I said, I didn’t know a movement was going on. Then I got swept up in it. I started doing a lot of public speaking all over the country because, at that time, there was an atheist convention every weekend. It was like, “Wow! This thing is catching fire.” It was great because it helped me get in touch. I was an atheist. I have been an atheist since 1992. I wasn’t vocal about it. I wasn’t an activist in any way. Getting into the whole movement, meeting all the people in it, Dawkins, Harris, I never met Hitchens. But I used to meet Daniel Dennett at the conferences all the time. He returned to the room in Australia and hung out with us. We got to chat with us. He is such a down-to-earth guy. You, Dan Dennett, are this heady philosophy. You sit him down. He is such a regular guy with exciting stuff on sports [Laughing]. It cracked me up. I thought he would walk in here and blow our minds on stuff. He is talking about such mundane little things. It was great. It got me to the point where I realized I needed to be more active. The early shows are very tame. There are very few digs. I come back in the third season. In the third season, I am hitting pretty hard. I go after the silliness of religion and take shots where I can. Still, with a smile and everything, some are pretty hard-hitting. 

I think it made me more of a dick?

Jacobsen: [Laughing]. 

Dalton: I’m sure those on the other side of the aisle see me like that. I know quite a few on the other side do.

Jacobsen: There is a book written by Dr. DiCarlo, a Canadian philosopher or promoter of critical thinking. 

Dalton: I know him. He has been on the show.

Jacobsen: He has that book How to Be a Good Pain in the Ass. Part of the package, depending on the culture, I was talking to Bob Reuter. We were talking about Santa Claus in Copenhagen. It was one of the last breakfasts there. This would make a good interview. He said, “Sure.” It was a long transcript about talking about Santa Claus and using that as a point of critical thinking when these more or less benign myths are around. You can use them as educational points for kids. Suppose you live in a solid theological culture with many democratic cultures that overlap with culture and social life. In that case, you can seem like an asshole or can become a cultural jerk simply for being matter-of-fact about sacred cows.

Dalton: Right; Phil Plait gave his famous talk in 2009. His famous “Don’t Be a Dick” speech at TAM. I was personally offended by that.

Jacobsen: [Laughing].

Dalton: That is about when we were coming back. I was doing stuff a little harder. The funny things is: The persona I have on screen is different. In my personal life, I rarely get into it with anybody. When I do, I am very gentle about it. Now, it is just me and my Havanese. I lost my greyhound a couple weeks ago. We can go down to Seal Beach here. There are a group of Christians who every Sunday night are singing, praising, and passing out their pamphlets and everything. I’ve become quite chummy with a few of them who are constantly trying to convert me. [Laughing] Praying for me ad infinitum, I’m sure. [Laughing] I have told them. People have been praying for me for 30 years. If it was going to work, it would have kicked in now. Maybe, God is waiting around. [Laughing] “Oh, crap, that Dalton kid!”

Jacobsen: Yes, certainly, Phil has a point. Again, the context and the person, if someone is going through a tough time, that’s not the time to talk about epistemology.

Dalton: Sure, of course.

Jacobsen: But I think we all understand that and make mistakes in application too. 

Dalton: Right, I grew up Mormon. So, one of the things I know about Mormonism is that they literally prey on people. When people go through hard times, they go, “God is pushing them down for us. So, we can get in there.” It is disgusting. I saw that quite a bit within the church where they would take advantage of people going through hard times to get them to fall in line to convert. There is a term for an inactive Mormon. Jack Mormon!

Jacobsen: Jack Mormon.

Dalton: It is a way of saying a Mormon in name only.

Jacobsen: “Not strictly observant.” Orthodox Judaism has OTD, off the derech. 

Dalton: Almost like hawks hovering above waiting for that weak moment where they can move in – ugh. It is so gross. Now, that I think back on it. I was part of that too. I did that. 

Jacobsen: You describe this as a community effort. It raises the question. In your memory, what were the forms of conversation around individuals who are having difficult times? This person is having a difficult time. How can we best reach them with the new Gospel? 

Dalton: I do not know if I remember the specific tactics. I remember it was all about “here’s our open door. God is opening a door for us.” [Laughing] “Their hard times is an open door, opportunity, for us.” When I say that out loud, it is so awful. In all fairness, Mormons are also good at going in and being there in a helpful way as well. It is not like it was all predatory. They would offer genuine help and comfort, friendship. That kind of stuff too. So much of it was done with an eye on, “We can get him now.” I don’t know if you know this. I worked with and for Dennis Prager for years, of PragerU. 

Jacobsen: I did not! [Laughing]

Dalton: He and I used to be good friends. I had an office that was attached to his. He paid my rent. I published his newsletter at the time. I was doing graphic design. We were chummy. We would pray racketball three times a week and over for Shabbat dinners. When I started working with him, I was telling my mother-in-law at the time, who was an Uber-Mormon. The first words out of her mouth were, “He would be a good one to get.” Those were the exact words. “He would be a good one to get.” That was the thinking. That really was the thinking. ‘Here is our opportunity, our score.’ 

Jacobsen: It sounds like that sliver of the faith. It sounds like Scientology light. They are very aggressive.

Dalton: Yes!

Jacobsen: Mormons, “It would be nice.” It is different.

Dalton: Yes, very much so. But they had a weird leader of their own. No one who ever went to his wife and said, “Wife wants me to have another.” That is the boldest thing I can imagine any other religious leader doing. It is so incredibly ballsy. [Laughing]

Jacobsen: So, when you have this Mormon context of growing up, working with prominent conservative speakers and thinkers like Dennis Prager, not knowing about the, at the time, frame of contemporary atheism with New Atheism in Harris, Hitchens, Dennett, and Dawkins. But seeing more of that, as Mr. Deity grew and you moved into season 3 onwards, how did you see both your skill-set developing, boldness and claims developing, and the use of that background to inform the more barbed critiques, the comedy?

Dalton: That’s interesting. The thing that I always wanted to do with Mr. Deity that would have to have been had amongst the Trinity or if God has a manufacturing group. [Laughing] A lot of it for me was concretizing these abstract concepts. I think I started to get better at that as time went on. In fact, the last Mr. Deity I did was “Mr. Deity and the Consent.” Everyone talks about free will. The religious are always talking about free will. Free will is one way to get God off all the bad stuff. “He had to give us free will.” Okay, there are problems with that anyway. One of the big ones. It hit me, recently. You don’t have free will if you’re not put here agreeing to come

Jacobsen: [Laughing].

Dalton: In Mormonism, Mormonism has that. In Mormonism, we existed prior to this as God’s spirit children. There were two plans proposed. One by Jesus. One by Lucifer. Lucifer was going to make sure we all got saved, which is a weird concept because Mormonism is universalist anyways. [Laughing] So, it doesn’t make a lot of sense. Lucifer is going to make sure we all get saved. Jesus is going to let us be free to choose whatever we want. He will go down and save us. That is the thing. There was a war in heaven according to Mormonism. 2/3rds went with Jesus 1/3rd went with Lucifer. They end up being the devils and demons. The rest of us get to go down and have our bodies and resurrect and then become gods at some point, like the Mormon God, who was a dude at some point. It occurred to me. Nobody has that, at least within Christianity. Where, you have that consent thing. I did an episode, recently, where he is talking to a person who is made in his image. I am not God. I am not the deity. I am some guy he has created to get my consent to go down. Of course, the original conversation is “Why wouldn’t I consent? You are all good, all loving.” Of course, “It is not going to be all good.” He says, “What do you mean?” If an all-good, all-knowing, all-loving being says they’re going to put you into a place, it would never occur to you that they would put you into a place with horrible, terrible evil constantly around you. We have it so good in a civilized world. We have been around for 200,000 or 300,000 years, homo sapiens

[Laughing] It was an absolute nightmare for 99% of our existence. Do you want to go back and live 2,000 years ago or 300? It is so horrible and awful. You would never imagine that this could be the plan. “This is how I am going to do it.” Mr. Deity cannot get anyone to agree to this except for the Marquis de Sade.

Jacobsen: [Laughing].

Dalton: He is cool with it. He is the one person who is okay with it. Mr. Deity decides we’re going to throw in more excuses. We will lower everybody’s intelligence by another 25% or something. Larry says, “Except for Newton?” Mr. Deity says, “Yes, except for Newton.” 

Jacobsen: [Laughing].

Dalton: It helped me realize there are more of these conversations. There is a phone call in season 3 taking place during the conquest of Canaan.

Jacobsen: [Laughing].

Dalton: I think it is Jesus going to throw down the fireballs from Heaven. “We have to kill even more of these people.” People don’t think of these. They are stories that they hear. But when you try to concretize it and try to put a God doing this stuff, it seems more insane. I think all of that helped me focus on more on them. Some episodes are sheer fun. I have a fun idea, which I think is funny. Death, for instance, is just so sick of his job. He wants to quite. People won’t let him. 

Jacobsen: [Laughing]. 

Dalton: He is bitching about how nobody loves him.

Jacobsen: [Laughing].

Dalton: “What? Didn’t Hitler name a whole bunch of camps after you?” That is the answer to the question. It helped me concretize all those abstract concepts a little better.

Jacobsen: How do you know the stuff on paper? As a journalist, as a writer, the stuff on paper would be funny.

Dalton: In terms of when you’re writing?

Jacobsen: Yes, when you’re writing and looking at the concept proposed or even the dialogue, the premises and the dialogue are funny. Like a Kevin Smith film, it is old film. They are bland in their presentation. Hilarious scriptwriting, it is similar with Mr. Deity. It doesn’t have to be in HD. The writing itself is a funny premise, plot, and dialogue. 

Dalton: You could take it to the paper. It would work on paper. To me, the script is everything. If the script isn’t good, you’re in trouble. Especially with us, I never acted before in my life before we started doing these things. Jimbo had a background in acting and producing. Sean was a professional actor, so was Amy. I could never get to a point where I could rely on my acting chops. The script had to be tight, had to be good. For me, a script is good. If it makes me laugh when I write it, “That is funny.” I don’t really care about anybody else if they like it or not. It is almost one of those things. I am amusing myself. That is really all I care about. It is a little narcissistic. I am confident enough, now. I wasn’t the first season. The first season, every episode, we would shoot it. I would write it. We would rehearse it, then edit it. By the time I edited it, I’d seen it a zillion times. The jokes weren’t funny anymore. I would send it out to everyone in the cast. “What are we thinking? This is horrible. This is embarrassing. We can’t put this out.” They’d write, “It is hysterical. What are you talking about?” By the end of season 1, I realized. “Okay, alright, I will trust. If I liked it on the page, I will, probably, like it once we do it.” We shot the second episode twice. That episode evolved. Sean had a really hard time getting into Jesus, into being Jesus, Jesse/Jesus. The first shoot, it didn’t work out. Then we changed the script a bit too. He told me this later. “You gave me one great bit of direction.” He was having a hard time getting character. I said, “You weren’t my first pick.” Mr. Deity has already been through 25 people who he went through and liked a lot more. They said, “No. This is insane.” You are not quite enough there to get out of this.” 

[Pause]

Jacobsen: What is your favourite episode that you’ve done?

Dalton: In terms of writing, my favourite episode is Mr. Deity and the Really Hard Time. This is in the prequel season, season four. Mr. Deity wants to be The God; he doesn’t want to be a god, which he doesn’t realize isn’t possible because he’s in an omniverse, as we called it back then, with multiple gods and everything. So, they figure out that he must create time, and he has to create everything from nothing if he wants to be capital T capital G God. So, there’s a whole back and forth; it’s Abbott and Costello. To be able to create anything, you must have none of the things that you’re creating, and then you create the thing. Still, to create anything, you must already have an existing pre-existing fabric of time because there’s a moment where it doesn’t exist, and then there’s a moment where it does, and then we can’t figure out how to create time from no time. And then the same thing with nothing; they can’t figure out how to create nothingness, and it’s just this wordplay back and forth between them like, how much time do we need? Some time? And it’s time, time, time; it bounces back and forth and then nothing, something, everything, it’s just a constant. I like the editing and everything, but I also think Mr. Deity and the Evil. That first episode there’s something magical about that first episode of talking about the evils and what they’re going to allow, and it has a punchline that has lasted me this whole time; I still constantly think if I’m ever talking about evil, I must include Celine Dion, sorry, Canadians.

I’ve also included Michael Bublé, but I didn’t know he was Canadian then. So, it’s not a knock against Canadians. I love the way Canadians say the way you said Mr. Day-uh-tee instead of Mr. Dee-uh-tee. The British, the Australians, and the Canadians all say it the way I would love to hear it. I have a good British friend who, every time she says it, I’m like, “Oh, that sounds so good, sounds so much better.”

Jacobsen: Sounds like day and night, like you know Mr. Day-uh-tee is night.

Dalton: Right. There are other things that I like that I like just because they’re goofy and fun. We did an episode on transubstantiation where Mr. Deity doesn’t get that they’re literally eating at Jesus’s flesh because he’s having a good time with it; he thinks it’s hysterical that Jesus is like, “Oh God! Ow…Oww!” He’s being eaten alive, and he thinks it’s just this symbolic thing, and Lucifer tells him, “No, he’s literally being eaten alive.” “What? That’s crazy!” So, there are all kinds of little ones, and I do love the one with death too, which had my friend Gordon Bressack playing Death, who was a great writer, an Emmy-winning writer out here in L. A, and he’s since died, so I kind of love that for sentimental reasons. He was so good in it, so good, and it was so perfect for him. He played himself. He was always griping and unhappy with his situation.

Jacobsen: What comedic influences do you think fed into a comedy oriented around critical thinking on concretizing theology? The abstractions of God talk. 

Dalton: Well, I think the primary one would have to be Woody Allen because I’m a huge Woody Allen fan, and if you read his books, there’s, I think, one thing called God; A Play, and Without Feathers or Side Effects which my girlfriend and I were in an acting class together in my senior year and we did that play. We put on that little play. It’s a short play for our final at the end of the year, and I can’t remember what it’s about. Still, Woody talked about God so much in both his films and his books and so many great lines like “To you, I’m an atheist, to God I’m the loyal opposition.” There are just so many great lines throughout them. If you watch Mr. Deity, you see my three big comedic influences: Woody, Woody, and Bob Hope because Woody’s doing Bob Hope the whole time, and then Bob Newhart is the other. I also grew up watching a lot of MASH and Mary Tyler Moore and all those things, but the God thing is probably mostly the Woody influence.

Jacobsen: It seems as if it came at the right time in American culture where now it is strikingly apparent to people heading into the middle-age years, the path that’s been happening for decades that was starting many decades’ past with regards to the Christian faith in the United States. It’s happening in Canada and Europe. Still, the amount of finance that went into Christian ideology and media and schools and so on, legal efforts to impose on everyone and that decline both in the sheer numbers is reflective not just of the proportion of the population or the total number of Christians in the population, it’s also a reflection of the seriousness with which people take their own beliefs. Even among those left, they attend far less, they take theology less seriously, and those that do are considered oddballs even within their flocks. So, I think Mr. Deity and others in the new atheist movement, say, something like 2005 or 2020, was its big moment. They did important work along with Euro media contributions to normalize it. 

Dalton: Yes, I think so, and almost flipping the script wherein I think a lot of people now… I was born in 1965, just a few years after Madalyn Murray O’Hair got pushed out of public schools here. So, I never had public prayer in school when I was growing up, but that didn’t go anywhere for so long. And now I think once it did, it flipped the script in that so many people used to say here, “Oh, how could you not believe in God?” And now I think we’ve turned it around to where we’ve been so aggressive and so vocal for 15-20 years now that now it’s all about them defending their stuff, which is why you have so many Christian apologists now online, on YouTube trying to salvage what they can salvage. They’re trying to piece together. “We got to keep this together somehow.” Most of them are sincere; they all seem that way. Some of them seem to like it’s a bit of a gift, but there’s enough of them where I think they’re legitimately concerned that people are going to be losing their souls, which is a horrifying idea just in the first place. How do you live with that? 

We have an episode on this we did during the big anti-Wall Street protests, Occupy Wall Street. We had an Occupy Heaven episode where people are upset; they have a bunch of gripes, and one of the gripes is no one there is happy because they all have friends and family and loved ones down there being tortured forever, and they just can’t be happy about it. So, it’s horrifying that people must worry about kids, parents, friends, and loved ones; how will they end up? There’s a lot of concern about that. When I go down to talk to my friends in Seal Beach, my Christian friend, once they can’t get me with actual argumentation because I know my stuff, they always revert to hellfire. That’s their last pitch. “Well, do you want to [10:53]?? Are you going there?” and I’ve chastised them I don’t know how many times about that, and they’ll still go to it every time, but it’s a horrifying thought that there’s a God who’s going to do that just because you didn’t believe the exact right thing. It’s just crazy.

Jacobsen: It reminds me, I was lucky enough to get one interview with James Randy in one of his last years, and I made it a four-part interview; lucky. In that interview, he talked about the roots of religion and the promotion of religion even by governments, basically orienting around a fear of death; fear of death as crucial and hell is eternal torment after death. To quote Randy, he’s talking about people hearing voices in the dead when I mean by the word dead is dead, not dead [11:56] but in the sense of just dead; you stop existing, or you stop existing, and nothing good can ever happen again, either of those; it’s a fear of that. And when you’re saying you’re Christian [12:12] are resorting to that, it adds a qualitative empirical data set to his claim. He’s making a strong point there. 

Dalton: Right. Randy was great, I loved Randy. I have known Randy for almost 30 years. I met him back in the early 90s because I got in quickly after I left religion with the Skeptic Society, Michael Shermer’s group down here, and they used to have lectures every first Sunday of the month at Caltech. Randy was quite frequently there, and I became good friends with Michael. Then I got in, and I used to get to hang out with Randy, Bill Maher, and even Stephen J Gold, which was cool. Randy was brilliant; he was amazing. He’s right; there’s a book I read before I became religious that had a real impact on me, and I didn’t realize its impact until later. It’s called Denial of Death, written by Ernest Becker.

Jacobsen: I’m familiar with the phrase but not with the book because I haven’t read it.

Dalton: Now, the book is kind of a seminal piece of work, and basically, it talks about it in kind of that regard that religion is all about the denial of death and that denial of death is just about pure narcissism about we’re just too important, we can’t imagine that all of this continues without us in some way or that anything continues without us. We must be part of it somehow, and I didn’t realize it at the time, but thinking back on it, it had a real impact on me.

Jacobsen: You’ll recall the Christopher Hitchens line as well as the sad part about death; he was saying this as he had his esophageal cancer; it’s not that you die; it’s that the party goes on without you.

Dalton: It’s not that the party is ending, yeah. The part is going on without you, and everyone will have a great time. Keep on having a great time. To show you the influence of Woody Allen, Denial of Death is a book mentioned in Annie Hall.

Jacobsen: Interesting! That may be where I heard it. 

Dalton: I saw it when I was 14, and that movie greatly impacted my life in many ways. 

Jacobsen: That’s the one where he brings in Marshall McLuhan?

Dalton: Yes, it’s a great scene.

Jacobsen: I’m sorry, you know nothing about me or my work. 

Dalton: Yes [Laughs]

Jacobsen: Yeah, that’s about as much of a Canadian own as we get in that period.

Dalton: Yes, that’s correct. 

Jacobsen: Because, for the most part, people don’t know about Canada.

Dalton: Right, it’s best.

Jacobsen: They notice through that maybe Pierre Trudeau, I’m a Lumberjack, and I’m okay. 

Dalton: Right. Yes absolutely. Although so much of my comedy influences Canadians, I mean, Canadian puts out some of the best comics on the planet; the Canadians and the British, I think, are just topnotch, and so much of my influence growing up because I was a big ass CTV fan when I was a kid. There were a couple of things that I loved. In the house I grew up in, my dad built this room in the back, but it was weird because there were only two ways to get to it: a bathroom and a bedroom. So, there was no way to get through that, and they would put me to bed, and I would sneak out the back of my bedroom and go into that room where there was a TV late at night, and I would watch Mary Hartman, Mary Hartman and Fernwood Tonight, which is Canadian, more Canadians.

Jacobsen: Red, Green show.

Dalton: Yes, and then Benny Hill and Monty Python’s Flying Circus; those were my two hours. That was my solid two-hour block of TV before I would go in there at like 10, and I would go to bed at midnight.

Jacobsen: I will tell you that my first introduction to humanism was not formal but through comedy. I was 14; I went to a tiny library, a local community center with a pool and a library tattoo. DVDs were a thing at that point, maybe VHS, and I found the weirdest things happening on this cover, and it was Monty Python at the Hollywood Bowl. 

Dalton: Oh yeah.

Jacobsen: Holy sheet, was that funny? 

Dalton: That’s a great film.

Jacobsen: It’s like a great song. You watch it repeatedly. My first introduction to this zany sense of looking at the world differently than what, at the time, was the dominant culture in Canada. Obviously, for the generations now, it’s so different.

Dalton: The other film that had a huge impact on me; I was in bands, and I was good at the guitar young, so I got in with bands when I was super young, like 13 or 14, where I was playing with people who were 18 to 25. The drummer worked at a movie theatre near us, so we could go in and see any movie we wanted as many times as we wanted. That was the year that Life of Brian came out, and I must have seen Life of Brian five times in the theatre that year because we thought it was so funny. We thought it was so brilliantly funny.

Jacobsen: There’s a rare fact about Canada. We did have a blasphemy law. Ending blasphemy laws has been a campaign for years. It’s been successful in many cases, and it has been reversed in a couple of cases recently. My last point: the only time it was attempted to be used was for one thing, and it was a movie, and it was for Life of Brian. 

Dalton: Wow!

Jacobsen: It was the only time.

Dalton: I did not know that.

Jacobsen: So, there’s an ethical, philosophical, and legal point to be made about the seriousness of comedy in its astuteness about culture. That law is necessarily just on the books. If things jig around in a society, enough people will use it or try to.

Dalton: Yeah, that’s wild.

Jacobsen: And that’s why the work you and others do is so important.

Dalton: Well, I like to think so; I like to think that I’m part of a grand tradition of satire and poking the bear, as they say. I hope I don’t get bit.

Jacobsen: I thank you very much for your time today.

Dalton: Thank you, this is enjoyable.

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Brent Michael Davids on Indigeneity and Freethought

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/19

*Further resources on the Indigenous Freethought series at the end of the article.*

Brent Michael Davids website biography states: “BRENT MICHAEL DAVIDS (Mohican/Munsee-Lenape) is a professional composer, and a music warrior for native equity and parity, especially in concert music where there is little indigenous influence. Davids places Native voices front and center. He originated and co-founded the award-winning Native American Composer Apprentice Project (NACAP), championing indigenous youth to compose their own written music. He uses indigenous instruments, including handmade quartz flutes, and pens performable notations that are themselves visual works of art. Davids is co-director of the Lenape Center in Manhattan, and is enrolled in the Stockbridge-Munsee Community. His composer career spans nearly five decades, with countless awards and commissions from America’s most celebrated organizations and ensembles.

International ensembles have premiered his works globally in Austria, Bermuda, Canada, England, France, Germany, Ireland, Italy, Japan, Luxembourg, Netherlands, Portugal, Russia, Scotland, South Korea, Spain, Sweden, and throughout the United States, including Carnegie Hall, Disney Concert Hall, Tanglewood Music Center’s Koussevitzky Shed and Ozawa Hall, Rothko Chapel, The Joyce Theater, Lincoln Center, Lincoln Center Out-Of-Doors, and The Kennedy Center. Davids is in high demand as an Educator and Consultant for Films, Television, Schools, Festivals, Seminars and Workshops. In 2006, the National Endowment for the Arts named Davids among the nation’s most celebrated choral composers in its project “American Masterpieces: Three Centuries of Artistic Genius.” And In 2015, the prestigious Indian Summer Music Festival awarded Davids its “Lifetime Achievement Award.”

Davids’ most recent project is “Requiem for America: Singing for the Invisible People.” This major work tackles the genocidal founding of America, giving voice to America’s Indigenous People. “Requiem” exposes a specific genocide in each state, juxtaposing genocidal texts from America’s founding against historical letters from American Indians themselves. In addition to the Western singers and orchestra, each performance will feature Indigenous singers recruited from local tribal communities. Once completed, it is hoped that “Requiem” will tour every state in the country.

Here we talk about the Mohicans, Munsee-Lenape, America, and Indigenous freethought.

Scott Douglas Jacobsen: So, today, we are here with Brent Michael Davids. He is an American Indian filmmaker and creative type. He is a recommendation from Dan Barker when I was interested in looking into the international Indigenous freethought community. Naturally, I like to start from a narrative perspective. I wanted to get some of the background. How did you get into filmmaking, into creative production?

Brent Michael Davids: First, let’s correct the record, I am not a filmmaker. I am a film score composer and write music. 

Jacobsen: I apologize.

Davids: I got into scoring films; I started in high school composing music. I took music. So, I will go back further. It is an American Indian thing.

Jacobsen: [Laughing]. 

Davids: I am from a reservation in Wisconsin. We were displaced from New York. Like Dan Barker, I’m originally from the territory of New York. So, I am a Mohican and Munsee-Lenape mix. We were displaced in a trail of tears situation to Wisconsin. That is a long story. But I am living here now. I was raised in the Chicago area because my dad who was born and raised here on the reservation wanted a better life for his kids. So, he moved us to Chicago. He and mom researched the best schools in the area. We discovered District 214 in Chicago. That is where we went and lived. I went to a high school. I got extra training. One of the trainings was music theory. I was playing in band. I took 2 years of music theory in high school. I was proficient in all music theory when I got to college. I was composing in high school.

When I got to college, I was continuing in my career and started scoring music for ballet and modern dance. I was scoring the movement. You must interpret, emotionally interpret, and physically interpret, and the textures, colors, and everything for dance. I moved from there to scoring little commercials and things for television, and then moved into film, independent films, and TV films – scoring. I am a concert composer. That is my training, so orchestras and stuff like that. I maintain status with the reservation. Even when I lived in Chicago land, we would always come back to the reservation because my dad still had a house here. We spent our summers here. We maintained the ties. Now, I am living here on the same property, same land assignment as we say, as my dad and my grandpa and his dad. So, it is still in the family line. That is the basics. And I am an atheist.

Jacobsen: [Laughing].

Davids: [Laughing].

Jacobsen: Different people can mean different things in terms of the term: Atheist. It seems like an obvious thing in terms of someone self-identifying. A lot of Euro-Americans, my sense of when they say, “Atheist.” Typically, within an American context, they mean the God of the Bible, not a rejection of all gods necessarily. How are you characterizing this term for yourself?

Davids: Loosely, I suppose. If you want to be technical about it, I am, probably, a lot of things. Agnostic atheist, I don’t believe there is this nebulous “I am spiritual but not religious” Christianity. People say that too. I reject them all. I had an experience when I was a kid, where I had an imaginary friend when I was 4 years old. For some reason, I don’t know how. I figured it out. I had this friend who I could talk to. She was an imaginary friend. For some reason, I figured that that is impossible. That can’t really be what is happening. So, I got myself out of it. That has happened before in other situations. I was raised in a Christian tradition but grew up free in that as well. I was told, I was taught, that people had souls, but animals didn’t. I had a beloved dog, an old family dog. I couldn’t imagine how I could have a soul and go to heaven and not the dog. Because the dog was completely loving and a beautiful creature. That cannot be. There is an incongruence there. 

For me, it was a relief later to really think about it and discover that I didn’t have a soul either. Instead of trying this soulless on my dog, I came around the other way. People don’t have souls either. 

Jacobsen: [Laughing]. 

Davids: I could join the animals in revealing that none of us do. I have the same feeling. We don’t know for sure these theories people have about panpsychism or consciousness, and souls. My sense of it is that the best approach is globally outside of culture. If we think globally, like humanity across the planet, that we are all evolved, then everyculture on the planet has an old story. Greeks, Romans, American Indians, we all have these stories. Everyone looks at the stars. We have different ways of talking about different lives and cultures and the search for meaning. Who are we? What are we doing here? We came up with different solutions depending on where we lived. Everyone has them. Everyone is special and no one is special. Looking at the world now, globally, for me, the most exciting investigation into who we are and the meaning of what we are doing here doesn’t come from religion at all. It comes through scientific inquiry. It’s quantum physics. It is all the sciences. I find them super exciting. Exploring space, philosophy of the mind, any science that you can think of, scientific inquiry. I think that is our best bet for finding out who we are, what we are doing here, and what it all means, and the stories, the old stories, might have been the best science we could come up with at the older time. 

If you look at 2,000 years ago, I might have been in the same camp, believing the best available source of information. Maybe, there was a firmament above in the sky like in biblical times. Maybe, people believed in the sky world. We didn’t know what the points of light were. We couldn’t see all the planets then. Many of our greatest historic Native leaders only saw however many planets you can see with the naked eye, maybe 5. All the other planets, we learned through technology and instruments, and science. I have a hard time wrapping my mind around “spiritual.” To me, it is a gobbledy-gooky undefined term, I prefer not to use it. I know people prefer to use it. Native people use it. But I don’t. Then again, there are people who tried to change the meaning of it. “Sacredness.” There is the sacred mountain, sacred land, sacred river. But it had a different meaning in the West. It is better to not use it rather than put it in the law. People want to put “sacredness” into law and that this must be protected. But there is a dualism with sacredness. There is the sacred. But in the West, there is the profane in opposition to the sacred. If you are talking about sacred things, you are also talking about something profane. Where is that? If we talk about the sacred river, where is the profane river? Is this river not sacred too? There are all sorts of questions raised. Things that don’t really make sense. All the rivers are sacred or none of them are. It doesn’t matter what you say, if you treat the rivers with respect.

In Native cultures, there is this idea of “we’re all related.” That is an old direct way of feeling like you’re a relative with the whole Earth. The two-legged, the winged-ones, the fish, and everybody, are thought of as extended kinship, like people, like animal people. Wind people, tree people, traditionally, in Native cultures, we’re thinking of the world in that way. We are relatives. You don’t want to kill all your relatives, so you can build a house. So, you don’t chop down the entire forest. You wouldn’t do that. These ways people forage for food. They will skip the row and look for the second row, and skip that row too, and only harvest the third row because they need the other rows to survive for the future. There is a way of preserving life and not taking too much, not being greedy in other words, about it all. It comes down to preserving not just some exotic species of dolphin, because we’re all relatives. 

We know the fact of evolution. That we’re all thinking apes. We evolved from simpler forms to more complex forms increasing in thinking. It is all true. We are literally of the earth, like we are thinking apes. We don’t need a spiritual connection. There doesn’t need to be a spirit there. We literally are, like Carl Sagan says, “Star stuff.” Material in our teeth and bones was formed from the background radiation of the universe. We are the materials, the same materials from the universe. Again, me looking at my dog and realizing, he doesn’t have a soul either. We don’t need that spiritual connection with other people. We don’t need the “sacred” texts, which is a fancy way of limiting discussion. I took a degree in religious studies too, in addition to music, an anthropological approach. My old professor used to say, “Saying a lake is sacred is a block to further inquiry.” It is a sacred cow. You’re not supposed to talk about it, no matter what, you won’t talk about this subject. You can’t question things like religious beliefs because people consider them sacred. It means that inquiry or things that can be asked won’t be asked. “Everyone believes, so don’t buck the trend. I should not go against the commonly accepted wisdom of the masses.” You are pressured into believing things sometimes because everyone else does. Or you do it by authority. Your parents taught you this or your grand elders told you this story. Therefore, you can’t be disloyal to them by disbelieving what they say, so you go along with that too.

You are raised to believe in certain things, so “you should too!” I do not buy any of that, based on certain experiences or awakenings I’ve had, breaking out of bubbles in my thought. I think it is better to think things through yourself. Like Dan Barker says, “Try and go about the world and do the least amount of harm.” That is an ethical choice to make. You can really conduct your lives that way. I think that matches well what traditional Native American beliefs are, the different life ways that are there. It’s just that they’re cultural stories that people have told themselves, some of them have these wisdom traditions. People that really do help us. If you want to know what goodness is or evil is, you can listen to the stories. It gives you a hint of what our forebears thought was good and evil. Like, if you look at the Native stories, you can see right away evil doesn’t mean the same thing as in the West, in the Western perception. In the West, there is this fear of floating off somewhere, the Devil lives there. It is hell. It is where you go after you die. Or you can make yourself infamous with the devil sinking evil into your soul or whatever.

Native people have stories like that too. But when you look at it, what is going on in the ceremonies and traditions, evil’s more of a concept around health and wellness. If you are sick, the Natives talk about something being evil or the devil. It means you’re out of tune, you’re sick. You are not sane. You are not well. The ceremonies are designed to bring people into wellness. It is a different concept than pure goodness with God and the angels in heaven, evil influencing the world. This is more like health and wellness functioning in the culture. That is my take on it after looking at tons of stories. 

Jacobsen: There is a term in international rights discussions about “post-colonial” States: New Zealand, Australia, Canada, the United States, South Africa. So, there is a context of precontact and colonial contact cultural mixup. Of what we know, although, as Dan corrected me in his interview, there can be cultural erasure. What do we know about precontact Lenni Lenape cultural ideas about a creator and things that would be seen as religious practices and ideas, and when Christian European colonialism came through?

Davids: That’s messy. That was one of the things that I went to study a degree in religions for. I went in with the idea, somehow, we had traditional native lives, and when that was, but it was so tainted by Christianization. It might be near impossible to go figure out what it was. But then, my idea was: If you could reverse engineer the situation, maybe, we could have a look. So, I remember going through all my studies trying to figure out what were the differences between contemporary Indigenous life and what the explorers say now, and how Westerners, Western Christianity, viewed the same situation. The thought was if I could somehow sift through the obviously Western Christian ideas, then maybe, what was left over might be closer to what the traditional Indians believed a thousand years ago. But that is hard. I was never convinced it was very successful because you have so many stories that are mixed.

You have creator figures. For example, Sam Gill wrote a book called Mother Earth. In the book, he posits that mother earth is a new phenomenon. It is not an age-old phenomenon. Native people would bristle at that. They did when he did publish the book. He got a lot of blowback from that from Native people. “Of course, we have mother earth.” But Gill went looking through the evidence trying to find where you can find it. He made distinctions. So, he said, “Mother earth isn’t the same as the Gaia Principle. Mother earth is about the earth, the Earth Mother.” People use it as spiritual. They use it in a way that is not well-defined. Sometimes, it can be mother earth as literally the world, this Earth. Sometimes, it means the entire universe or the stars or the stories of Lakota and the Seven Sisters flying up and becoming the Pleiades. Did they really do that? Did they leave Earth’s atmosphere without protection, fly up and become hot balls of plasma in space? Or was it some spiritual connection with the stars? All these questions with the stories. They might make sense in listening to feelings and the movement of the stars; That we feel not alone in the universe because here is the world and something familiar or comfortable with it. But a lot of these stories have been told. They can’t be literal, like a woman falling through a hole in the sky and landing on the back of a turtle and the turtle becomes big and becomes the American continent.

We know that is not true, existentially true. But what does it mean, then? These stories, I forget the question. I am just riffing. 

Jacobsen: [Laughing, coughing] The general idea is [Laughing]… I think I forgot the question. So, pre-contact, contact culture. 

Davids: It is difficult. It would be nearly impossible. There are hints, though. There are authors who have written on it. I read a book on the Munsee Lenape. The author was honest. I think it was the first time I’d ever seen this, when they were talking about some old text that was written or stories written down, sketching stuff, not first-person accounts by Native people. They were written down by informants, anthropologists, or linguists, who were interviewing Native people and then writing these down. It wasn’t first-hand. It was second-hand. This one author wrote something about “Here’s the stories of the spirits and ghosts, and witches, and things like that in the old…”, which isn’t recorded. There isn’t a deciphering of what that meant. We don’t know. What did they mean? The author was going on this idea about continuity in history. If someone can’t be risen from the dead today, then there is a high probability that that cannot happen in yesteryear either. So, if we don’t know what we are talking about in the spiritual world today, like there are so many different definitions, then it becomes, at a certain point, useless as a term, often. The same applies in yesteryear. They also might not have had a clear grasp of what they were saying when they were talking about writing this stuff down, the informants, and talking about it. They might not have thought it through as well either. 

They might not have had the modern science that we have today. This was pre-Copernicus, pre-Galileo, pre-Maxwell, pre-Einstein, pre-Schrodinger. We know so much more about how the world works, materially. So, we don’t have to rely on Thor to do it, or Zeus or the Creator. We don’t actually need those stories anymore. So, that is the question for me. With Christianity, colonization, you get Christianity used as a weapon: the Doctrine of Discovery was a doctrine of domination. It was used as a weapon to spread across the Americas to subdue people. I remember Christopher Hitchens one time mentioning, in one of his speeches, you can almost look across the history of fascism. If you replace the word fascism, you can almost do it 100% replacing fascism with the Catholic Church. All of the factors would hold. So, there is this weaponized Christianity, which has been applied to colonialism. There might only be – I heard a Lakota person talking – 15% of the traditional culture left after colonization. So, what do you do with that? That is a big question. The same is true for Lenape people. The language is in danger. Mohican people too. I am part Mohican. The devastation was immense, the colonization and the Christianization of peoples. For a while, it was only certain tribes. For the Mohicans and Lenape people, we became Christians and lived in Christian towns, Christian Indians in Christian towns, because that was a way to survive. 

If we did not do that, we might have gone extinct sooner. It gave us a way to be involved and stay viable in a community that was vastly outnumbered. We were being outnumbered exponentially. In the period 20 years before the revolutionary war, like the 1740s, the Mohicans were living in a little place. All of the Mohicans, the only Mohicans left, were living in Western Massachusetts in a place now called Stockbridge, Massachusetts. They Christianized us. We agreed to be Christian. They ministered in the community. It allowed us to survive. We were limited to camps in what is now a golf course in the lower part of the valley. Then they incorporated us. They wanted us to be Christian. We formed this Christian township. Then they said to be proper Christians and civilized, “We want you to live along main street.” So, we started to do that, to move up along the main street and live in houses. Then we became in debt. They introduced debt. We overextended ourselves. We couldn’t pay the debt. We got thrown in prisons. There was this debtor’s scheme of putting people in jail to pay off their debts. Of course, we had no money. Because we had no money and had been incorporated into this Christian township. There were rules in place. Where, if you were considered a landowner, then there were different rules in prison for you in prison or jail. If you were a vagrant with no land holdings, you would have been let out of jail because you wouldn’t have had any ability to pay anyway. They would just let you out. If you were a landowner, it was more severe. They wouldn’t let you out of jail. 

Mohicans were put in jail until they died, some of them. Then they passed laws so that the relatives of this jailed dead person can assume the property and finances of the dead person. Once they had died, the wife, for instance, in one case, had to pay off her husband’s debt using land and money. They used the land schemes to pay off people’s debt. It is a debtors’ scheme to get people to pay off with land. So, when you use the land debtors’ scheme to make them pay more land than they had, it is a debtors’ scheme to take land. That started 20 years before the Revolutionary War. We fought in the Revolutionary War with George Washington; We had a full Mohican Brigade that fought in Brooklyn for him. We came back. The rest of our land had been taken away. So, by 1788, 20 years or so after the revolution, we were completely removed from that Western Massachusetts area, taken off. 

Jacobsen: As that historical record has proceeded forward more into the present with near decimation of the population, how is the culture now? Following from that, not answered at the same time but following from that, how is being an atheist within a community that may hold steadfast to traditional ideas or mixed ideas with Christianity of some kind of deity?

Davids: It is true. I would think most of the people here, like on the reservation, probably, believe something. There are Christians here who go to church. I was talking to a second cousin of mine. He believes in Adam and Eve. He doesn’t believe in evolution. He doesn’t believe that we evolved from apes. So I disagreed, “You probably don’t want to say that too loudly in public because you will get laughed at because evolution is a fact these days, not theory. We evolved from a common ancestor with apes. The earth is older than 6,000 years.” Here is an instance of someone and others in the community who believe the Christian indoctrination, which was originally used as a weapon against us, with their minds and everything. I’d say, “Mind and souls,” but I don’t believe in souls [Laughing].

Jacobsen: [Laughing]. 

Davids: They see the history of Christian domination and Christian weaponization against the community. They reject that. But they might participate with the Lutherans. There was Lutheranization. There is a Lutheran church down the road. My grandfather helped build that. They joined in the community church activities. But they, themselves, may not be super believers. They might believe in a deity. There is some spiritual aspect to the world. They want to be connected to it. There are others like me who are atheist. I had an uncle who was atheist. Another prominent woman in the community was an atheist. In her funeral, she had John Lennon’s “Imagine” sung at the funeral because of that atheist camp. There are others in the country too. Looking in the country, there are a lot of Native atheists. I used to wonder about this question. How many atheists are there in the Native community? I didn’t know the answer to that. You can’t find a Gallup poll, polling on reservations to find out the statistics. But I think it depends on the Christianization question: The sloppiness of defining what is and is not a Christian belief. Native beliefs have been changing. It is an oral tradition. It is not written down. We don’t know, sometimes, if some Native person might be claiming that this is a traditional Native story, origin story or whatever, that trickled down the ages from ancestors. It can see that it is an early thing with some Christian story. 

You have to ask the question: Is it influenced by the onset of Christianity? It could be like the 1500s, people visiting from other countries. I remember a story about a monk who sailed from Ireland to Nova Scotia down the east side of the United States way before Leif Erikson or Christopher Columbus in 750 AD. So, there was contact really early. You can’t say it changed at one point all at once. It is really messy. It is interesting to see. If I see a story that really propagates Christian beliefs, and I see it in a “traditional native story,” then people are using that as reasoning to say, “See, Native traditional stories are the same as Christianity.” I say, “Well, there may be a more direct translation of that.” It could be colonization that did that, and we just forgot. I think that’s how these modern stories appeared like Sky Woman, Buffalo Woman, and Spider Woman that you hear all over the country. People were molded from clay. We are living on the back of a giant turtle. These stories were not necessarily true. But some people might actually believe them. Some don’t. So, about the atheist question, back to your point; We are similar. We are so indoctrinated and so mixed with Western cultures now. That it is really hard to decipher. You can turn it the other way around too. If a quarter of the population is atheistic or nonbelieving, it is probably similar inside Indian communities as well. 

Since a couple years ago, I didn’t know the answer to that. I would guess right now that we are about the same as the general population. If I was in a room with 16, 4 of them on average are going to be nonbelievers. For the under 25, it could be up to 40%. In a room of people 88 or 89 years old, then it might drop down to 10 or 11% of nonbelievers. I think that’s true on reservations as well. I have met enough atheists now, we all confide with each other, very prominent atheists, some just everyday people like me in the community who don’t believe: It is a big mess. I don’t really have an answer for that. Whether Lenni Lenape beliefs, Mohican beliefs, or colonization, I don’t know if we can really know that. I read this one author who said that in an article on the Munsee, there is no way to really tell. We hear the stories. It is like today, there is no way to truly tell what they were talking about in the past either. They could have been talking about what we would interpret as spiritual now. I would contend. We don’t even know what that means. He was honest in saying, “We cannot say we were religious back in the day, in this form, as anthropologists wrote this down. We cannot accept this as truth now.” The same question applies today as it did in yesteryear. We still have to ask the same question. ‘What is it I actually mean with spiritual?’ When we talk about spirit or spiritual, are we talking about alcohol? Are we talking about someone who can run really fast with spirit, like spit and vinegar in them? Are we talking about ghosts, apparitions? Are we talking about some otherworldly thing? What are we talking about?

Most people don’t think about it that closely. They use these terminologies like “spirit” and “Creator” and assume everyone is talking about the same thing. You talk about it. They talk about it. Therefore, we must be talking about the same thing. They don’t think that much farther than that. Then we run around with mistranslations, misunderstandings. Everyone is assuming everyone else is talking about the same thing when we aren’t. So, that’s hard. It is hard. For me, I want to pick them apart and think about it. You get labeled as an agitator. “You are not really one of us. Why are you making things so complicated?” That sort of thing. I don’t know. I am contrarian that way. Sometimes, it feeds me. It almost drives me. “I am going to really figure this out now.” I might find out more because of that. Living in the community, it is difficult. There are all sorts of people from believers to nonbelievers of all stripes. There are some people who are more scientific too. I did a movie score once for a video that was about “Dancing with Photons.” It was about the life and times of Dr. Fred Begay who was a nuclear scientist working at Los Alamos. He was working with lasers to superheat plasma. I think it was looking for some form of clean energy source in the process. He was Navajo. 

He was telling about how the traditional stories of Navajo life inspired him to work with lasers. He is not around anymore. I didn’t get to interview him. I would have asked him, ‘How did your use of Navajo stories of life translate into lasers? What inspired you to know what those stories actually were?’ He referenced them. He didn’t say what they actually were. The Lakota Seven Sisters flying off to become the Pleiades, that would be a far stretch. How would that really relate to lasers. In some other cultures, like Montana, there is the same story. But it’s a girl and her seven brothers fly off to become the Pleiades. People are inspired by this, and some modern writers are too: poetry, poets especially. They very quickly take a spiritual tack. It is great poetry in their writing. Sometimes, it is not existentially true. It glosses over things. It contravenes how things really are, how they really work. It can be magical and fun at the same time. They use Native tribes. Sometimes, they don’t. My job is finding out which is which. I am not a scientist. I cannot go to the blackboard with Schrodinger’s equations and Hilbert Space or anything like that. I have to trust what I read, published opinions, and watch scientists, and read articles, and so on. I am interested in that too, figuring things out. 

What makes things the way they are? I am really inspired by that as a Native person. Then there are other people who are scientific people. So, it is tricky. It is like we are walking with one foot where there are magical creatures who change into humans and change into snakes and change into coyotes and change back into people again, skinwalkers and shapeshifters, and the rivers and the hawks. Then there is the world that we share with other human beings on the planet, of science and modern cosmology. Native people have been so abused. We’ve lost so much to Christianization and also to conquering colonization. We lost so much. If we have 10% or 15% of our culture left, we hang onto it with dear life. So, part of it is just defensiveness. 

Native people want to hang on to Native stories. We are not just hanging on to curiosities of our past culture but hanging on to our past life,  “I am not going to not believe this story because the modern world wants to move on without me. That makes me x, y, or z. I am a Native person. I am Indigenous because I believe these stories. I believe in Mother earth. I believe in the spiritualness of the world and the Creator.”

Part of me, sometimes, thinks they are saying this because it is a belief they actually have, which they might. But they are saying it out loud to help reinforce that they have this belief. They are saying it to solidify the conviction and hang on to the culture. They want to hold on to it, which makes it even more messy. You see what I am saying? It is so mixed up and jumbled and confused. 

It is hard to decipher what Christianity did to us, and what it was like before Christianity because it is all mixed up now. That is not even taking into account that Christianity itself has messed up. I think there is nothing such as spirits, souls, God, or the Devil. I don’t think those things exist. I don’t think there is a deity or a spiritual essence moving the stars to be a certain way forming goldilocks planets. I don’t think that is the way the universe functions. It doesn’t really have a purpose. It just is. The happenstance of that, being a part of that creative process in evolution, we definitely can destroy. We do have an influence on the creation too because we are part of it. I think that is true. 

If we can put so much CO2 gas in the atmosphere, we are changing the environment. We can destroy ourselves. Scientists are calling it the Anthropocene, human caused mass extinction. If we have the ability to do it, then, maybe, we have the ability conversely to nurture the environment as well. Again, corn, corn was some grass nurtured and nurtured and nurtured through care, loving care, until it became bred and bread. Dogs are bred, and other species, evolution is nature doing it. We understand that. There are some people that don’t. They don’t understand the concept of nature doing the breeding. There has to be “some purpose” behind the universe. There must be some “universal consciousness” running the show. I think there are people who believe it and people who don’t. 

With the term atheist, I am being loose with it. I don’t want to be apologetic or split hairs about it. I am really not a believer. Unless there is some really strong evidence to believe, I am not going to believe. I would believe if there were some ways to be convinced. I am not certain what that way might be. If I have some epiphany, I don’t even know. If there was some evidence that could convince me that there was some deity or something out there, I could change my mind. I used to be a believer. I remember what that felt like. But I do not have that anymore. Again, I forget what we were talking about.

Jacobsen: [Laughing] That is a good premise for the next question or is. Individuals who are atheists or agnostics, secular humanist, freethinkers; somewhere along that category constellation who still are living either on reservation or on the periphery off reservation and still consider themselves culturally part of community who enjoy ceremonies, rituals, taking part in some of these aspects of cultural life while not believing in any of the supernaturalism associated with them. How does that balance get struck when it is culturally accepted? Not something to judge, it is something taken part in because it is like going to a concert or an atheist who goes to mass with a parent or a loved one because they enjoy that company and little bit of music and ceremony, but it is not something that they substantively believe as factually true in terms of the claims behind them.

Davids: That’s true. There is that here. I am that way too. I have preferences I enjoy and certain things I don’t. I enjoy certain kinds of music. Other kinds of music, I don’t enjoy. I have my own preferences. The same is true with Native ceremonies. Just because it is a Native ceremony, it doesn’t mean I like them all. There are ones I like and ones I don’t. I do that. I join in, in the community because I like being part of the community. But I am not a believer. For me, personally, I try not to be a jerk about it. I don’t go around proselytizing atheism or anything to the community. If someone is suffering and it is a funeral, and everyone is giving condolences, I don’t go around correcting them, “I don’t believe in a creator. Your loved one went nowhere.” I wouldn’t do that. But I do believe that. People do go poof, out of here, because it seems to be scientifically the best explanation of what is going on. Our souls—if there is such a thing—would be outside our cranium, our brain. When the brain stops working, everything ends. There is nothing to continue. I heard Dan Barker describe this as a function of your stomach. Hunger is a function of your stomach. If you walk across the room, then you take your hunger with you. It is not like you can leave your hunger at the other side of the room, growling and scaring people.

Jacobsen: [Laughing].

Davids: Like an apparition floating over there, it is ridiculous to think about it that way. I think souls are the function of brains. That’s what brains do. We tend to reify consciousness as a soul. People are seeing outward right between our eyes. There is something back there, like a soul gland or something in our head that’s where everything is, when we talk to ourselves and whatnot. I just don’t think it works like that. So, I think it was David Chalmers who was debating people on panpsychism, on the “hard problem” of consciousness. I agree with Sean Carroll. The problem of our consciousness, the more we understand about brains and how brains work, and the underlying physics, the hard problem will be a question nobody asks anymore. It will fade away because it is not that important anymore. 

If we are looking at the sky in ages past, and if there is a firmament out there, we know the twinkling is the atmosphere. It is not that the stars twinkle. It is because we are looking through Earth’s atmosphere. If you are outside the atmosphere, and if they don’t twinkle, that is why we build space telescopes. It is a twinkling effect. Now, we are dealing with other effects like gravitational halo effects. There is always something. In the old days, I could imagine somebody looking up there and thinking it is pinholes and a dark fabric and there is life up there. There is a whole other civilization above us. There are little leaks, little pinhole leaks in the sky. We can see movements of something up there. You can imagine that scenario. It is biblical. There was a firmament in biblical times. There is also Native life, the lands above us. That sort of thing. 

So, one of the differences is the question: I don’t know if that is something that is an old story that came from just people around the globe who are thinking about the sky in old days as something all cultures have done—or if it is something indoctrinated from Christianity. There is a tale about the sky story, about Native people, and it is all water. They’re speaking about floods and stuff. They shared commonalities. It is common because we are all human beings, homo sapiens, and produce the same sort of stories. Or is it one culture influencing another? It is a hard question to answer. 

For instance, the story of the bear. In North America native stories, there is a constellation about Ursa Major and Ursa Minor. For many Natives in the Northeast woodlands, it is a bear. It is a celestial or sky bear constellation. There are all different stories and things that go along with it. People playing a game of lacrosse in the sky. That’s when we hear the thunder. There is hunting. There is a celestial bear. There is drumming and music. Little brothers are bored. It connects us to drums, lacrosse, and the stars, and the bear. Here on Earth, we would hunt the bear and give it a bear ceremony. A bear would ritually be killed and also consumed in a big ritual or big house ceremony. You would eat an entire bear. The bear’s head would be staked or put on a tree and decorated. Then you are doing that to try bringing life back to the bear. For you, life is a cycle. You are taking part in the cycle, nurturing it along. 

But this story also appears in China. So, they have a celestial bear in Ursa Major and Ursa Minor. How did that happen? How did that get there? There was a big break. If you look at the evolution of our DNA, we share DNA with the Siberians. So, how do these stories progress? There is Russia and China right next door to each other. There is migration there too. It is conceivable that some story like this could be far older than 10,000 years in the past. Because before that, it was the Ice Age. There were no Northeastern woodlands. We know that DNA tests show that we, maybe, had a common ancestor with the Siberians 30,000 or 60,000 years ago. I think Francis Collins, the Genome Project guy, said that modern humans were around for 100,000 years and Dawkins thinks a couple 100,000. Thinking in terms of evolution, and following these stories around, it is conceivable that this story could have been invented and held onto for a really long time. I once had a conversation with this composer. His name is Jose Maceda. He was one of the biggest Filipino composers. We were at this conference in Japan. It was supposed to be in China, but then Tianamen Square happened with the killing of the students. It was the International Music Festival. Jose was telling me. We were sitting and talking about creation stories and Indigenous stuff. I told him about the turtle island story. He said they have the same story. Again, it is another story.

How old is that story? Where did that come from? He was claiming it was an old Philippine story. I know it as a Native American story. The mixing of cultures and populations traveling around and the evolution of these stories and life, it gets really hard to make hardcore conclusions. I try to keep an open mind about it, in my community. I let people believe what they want to believe. This friend who believes in Adam and Eve and not evolution, I didn’t try to correct him. I’d say, “Just don’t shout that too loud. You might look a little foolish.” [Laughing]

Jacobsen: [Laughing].

Davids: I didn’t try and say don’t believe it, believe what you want to believe. This is slowly changing the community that way. There was an aunt who was popular here. She was highly educated, an activist. She used to jump in a van with a bunch of people and protest at the drop of a hat about important things. She did reel-to-reel recordings, recorded birds, recorded old elders, and had cassette tapes. I know this because, after she passed, I was hired to digitize her entire collection of recordings. I heard everything. I had to do it in real-time. I had to listen to everything. She was also an educator. She started up this tribal publishing company. She was teaching poetry. She built a retreat in her house. She had her big, huge house in the basement. It was nothing but apartments. The place was the same. She would invite people to come and have entire conferences in the tribal estate for poetry, writing, and literature. When at her house, she had little post-it notes about everything, little verses and phrases, and references. Everywhere you go down the hallways, bathrooms, rooms, notes everywhere. Because she was promoting literacy and poetry and thinking. She was an atheist. I talked to her about it. I said, “Why do you go to church?” She said she goes to hang out with the other ladies.

Jacobsen: [Laughing]. 

Davids: She likes to hang out with other women and likes the company. She doesn’t agree with this stuff but goes anyway. She was really a beloved member of this community. There are people here who do not believe she was a nonbeliever. They think she was a believer, as I have had discussions with them too. “You realize she was an atheist.” They say, “No, no, she wasn’t!”

Jacobsen: So, Requiem for America, what was the inspiration for it? How did it get developed?

Davids: That started with the “Purchase of Manhattan.” We went to this meeting in New York City. It was a group of people who started Lenape Center. Now, I have been invited in as a co-director of the Lenape Center. At the time, I went to this first meeting. We were a few people walking around New York City, “You know, we are being erased. We are being effectively erased from all life in this part of the country that used to be ours. If we are not going to bring it back, who else will?” They decided that they are going to begin building the Lenape Center or a program, something, to get something going. I was there at the beginning. They were looking for something to do; some splash, some way to get noticed in the media. Some projects to kick things off in the first year of existence. 

I was wandering around the park in Lower Manhattan. I saw art where a Lenape person is shaking hands with a Dutch person. They are shaking hands in this supposed friendship. There is a string of wampum across their hands. Underneath, it says, “Purchase of Manhattan” in gold lettering. I jumped at this meeting. I said, “Why don’t we do the Purchase of Manhattan?” [Laughing] A play or musical or something. The idea stuck. They liked it. So, the way I did it was a concert opera on the Purchase of Manhattan. We did it with the idea that we would entice people to come and see the show with the idea of the myth of the “Purchase of Manhattan,” with the idea of the land sold, property, deeds, and everything was sold for a good deal, like $24 is the myth. We charged that. I wrote music that I thought would be attractive. The idea would let people in. When they see the show, “Oh no, it wasn’t sold at all. It was stolen.” There was war. There was death. There was murder. There was a driving away of these people. They would learn the truth. 

It would be sucking them in for something and the music would be attractive. They would be forced to hear the truth, but in a way that they cannot turn away from it because they want to hear the music, want to see. The curiosity would get the better of them. They would get a dose of the truth of the mythology of the founding. So, that led to the idea. 

If that can happen in New York, then every state in the country has the same story. Land was stolen across the United States. Why not a “Requiem for America” – turn the requiem on its head, make an anti-requiem? Pick one genocidal episode for every state in the country, then use that as a foil to get people interested. They will learn a little about Native history. We can combat the erasure that way and require at the same time that Native people have to be included in each production. If a Requiem is produced, it needs to be a real time requiem. Native singers must be invited into the production to sing with the traditional Western chorus as well. I am writing that into the project as I am going along. That requires more singers and choruses, and Western choruses, and they have to reach out to the local Native population in those States across the barriers and become friends and have to understand the questions that we are all asking right now. We don’t, maybe, know the answers, but the first step is becoming friends. It is hard to hate someone if you are their friend. The first step is to break down that wall. It is built into the project; you have to break down walls and reach out to local Native populations when you are producing this requiem in whichever state that you reside. They’re also learning about the history of colonization at the same time. That is the idea the project developed from. 

Jacobsen: Brent, thank you very for your insight and your time, today.

Davids: Oh! You’re welcome.

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

Saami

Lina Tebbla on the Sami and Being an Atheist (2023/11/18)

License

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

Copyright

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

Consideration in the Short: Humanism and Freethought

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/20

What makes a humanist? Is it a commitment to freedom above all other values? That sounds like a libertarian. It gets close with a focus on individual responsibility to carve one’s life. Is it a commitment to the freedom of speech as a free speech warrior? That sounds like a one-dimensional free-speech advocate. It gets closer because the core idea of freedom: the ability to think it, then speak it.

Central to humanism is the concept of freedom, a multifaceted principle underscoring the capacity of individuals to forge life as they see fit balanced with the same rights for others. In the humanist view, freedom encompasses the liberty to think, question, and express oneself openly, fostering an environment where critical thinking and rational debate flourish.

The use of cancellation as in cancel culture is less an act and more public penalty culture. I do not mean a justifiable cancellation in any particular instance or a culture, or cancellation in completion for that matter. I aim more towards understanding. The left and the right undergo this. Amber Bracken is a leftwing journalist who has been cancelled. Lindsay Shepherd is a rightwing journalist who has been cancelled.

I have been cancelled from several publications, boards, and professional relationships from conservative, religious, and patriarchal institutions, groups, and individuals. My orientation tends towards the self-governance, self-management of the Native Americans seen before colonization with the implementation of more advanced communications technologies seen now. Something related to democratic socialism or libertarian socialism, libertarian-syndicalism, anarcho-syndicalism, but distinct.

Is it leftwing, centrist, or rightwing? All wings of the same bird to me.

Americans have admirably protected free speech to a high degree. Satire is a protected right in the United States. ‘My’ problems arose in secular writing in 2016/17 for Conatus News. Based on experience rather a stereotype, a statistical generalization, the ‘thinner skins’ of individuals come, more often, from these demographics: over 40 years old, European heritage, North American culture, conservative, and often religious tending towards the Christian (Protestant sect). Let’s take a recent case study example: a satire about my hometown, Fort Langley.

A bunch of dads’ representatives, for 27 of them from my hometown, read a satirical article about them, by me, as literal. “That’s your problem, right there.” People have the right feel what they feel, to say what they want as an expression of that.

Do they have the right to shut someone down? It depends. These men from a conservative town did try to cancel me. Their misreading, somehow, became my fault. That’s odd.

So, they went to several listed professional associations to defame me — without CCing me. If any defamation in a satirical context, it seems less serious, certainly, than actual defamation to employers in a non-comedic situations. You see the issue. It was a circumlocution for reputational damage. Others have done this before.

There can be public forms of this. However, typically, it gets laughed off. One can see this in the case of Andrew Copson and company being called demonic and debauched on live television in Britain. Such naughty lads!

The idiotic thing, though, the sending of the correspondence in the first place. These come to me as the bullet from these pee-shooters. It’s pretty extraordinary and cowardly. Again, men of the above types of demographics in part. This is neither the first time nor the second time.

Ever since the writing became international, some have destroyed several professional relationships over articles written about them. I’ve succeeded in spite of them. But it’s real.

Older men from the 70s down to early middle age harassing and defaming a person in his 20s, now 30s. Unsure if they will continue, after forcing them to communicate with me directly. Yet, that’s not how this works. They direct private correspondence of no particular note to those professional associations again. This is intimidation to cancel after direct defamation did not work. It is not clever. But it is once in a blue moon effective, so used.

After some correspondence and as a courtesy, I chose to take down the article respect these 27 dads’ feelings, in the end. While, ironic, it was only 1 article out of hundreds in one outlet alone. Also, a woman dissenter in the town to these dads, in the satire and in the actual news articles, has been harassed. She is a lawyer. Same with her law firm. This is small-town petty politics. Men trying to be petty potentates.

I am not a victim here. I do not take myself as a victim ever. I see this as victimization of me, but I do not see a need to carry this as a marker of identity. Does that make sense?

How is humanism and freedom relevant here?

Humanism advocates for the freedom from dogma, superstition, and unfounded authority, promoting a worldview based on reason, science, and evidence. Our freedom involves the recognition of our shared human condition.

It is about the pursuit of knowledge, understanding, and empathy. We form our actions and make moral choices. These are the basis for personal fulfillment and happiness. A subtle, profound balance struck between individual freedom and social responsibility.

As I can assure you, we face intolerance, inequality, and injustice. Our lives are difficult because the world is harsh. We can construct a world in which individuals can live authentically. When facing persecution from elders, from illegitimate authority, from patriarchal institutional challenges, from self-doubt, we can rest on freedom in humanist values. That realization of freedom, which we simply call humanist as we experience it.

Which is to say, I’m free; if not already, you can be too.

License

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

Copyright

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

Pith 820: I know not

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/18

I know not: The concept of a known is not; the percepts are impressions; you need the illusion as reference for it as such.

See “Sobject.”

License

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

Copyright

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

Pith 819: Past Timing

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/18

Past Timing: Any perception of the world is the past; no matter the modality; by definition, consciousness is predictive.

See “Process.”

License

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

Copyright

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

James Hodgson on ‘Humanism Now’

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/18

James Hodgson is an entrepreneur, community organiser, podcast host, and proud father. He is the current chair of the Central London Humanists (CLH), a member group of Humanists UK & Humanists International, assuming the role in 2024 having previously been a committee member responsible for live events. James launched the Group’s Humanism Now Podcast in 2023, where he acts as the regular hosts. Professionally, James runs a software company and promotes ‘tech for good’, leveraging innovation to address social issues. He also sits in SteerCo for the Humanists in Business network under Humanists UK.

Here we talk about Humanism Now and working on a podcast.

Scott Douglas Jacobsen: We are here today with James Hodgson, the co-founder or founder of Humanism Now, the podcast. How did you come up with the idea of a Humanist podcast? It is niche.

James Hodgson: Well, yeah, thank you, Scott. I am happy to be here and having this chat. I was inspired by other podcasts I had heard, particularly Humanize Me, a podcast by Bart Campolo. He is an interesting character and a fantastic host based out of the US. He is a former Evangelical Christian Pastor, his dad is a very famous Christian Pastor in the US, and there is a great movie to watch about the two of them and their journey since Bart left to become a humanist and he was hosting Humanize Me. That merged with the fact that we have an active group at the Central London Humanists, of which I am on the committee. I live and work in London, and the Central London Humanists is one of the most active local branch groups within the UK that represents the charity representing nonreligious people in the UK. We were having great talks with exciting speakers; we were doing live online discussion groups that were testing kind of the edges of people’s beliefs and opinions, trying to draw out in a good faith atmosphere like “Okay, we have these set of values, but what is the best way to advocate or what do we think about these perhaps more challenging topical issues?” 

It is a lively group, but like everybody and many social groups after the pandemic, we struggled for numbers and thought we were getting all this great content and discussion. It is just going off into the ether. I have been a big audiophile for a long time; I love podcasts. I listen to far too many every week, and there was probably space for another humanist podcast. I am interested that you said it is quite a niche because I thought that was why we had yet to do it sooner. After all, there are plenty of other ones out there. Humanists UK does a semi-regular series. I think there are a lot of atheist podcasts: The ThinkingAtheist, Cosmic Skeptic, and those kinds of guys. So, I thought, “Okay, there is a lot of online content about this.”

The other reason we did not do it soon was that a lot of those podcasts or series came out of fighting back against something, and we are not fighting against anything. We are trying to create community, and we are providing more information about what Humanism is for anyone who might be searching and, maybe, has heard of the term but needs more information. So, we tried it and got a great response from initial guests to interview. It is a magazine format; we discuss our members, then an interview, and then we close again with another discussion. It is never a struggle to find topics, it is never a struggle to find exciting interviews, and it is a labour of love for me. It is a fun project, and it is a lot of work, but I think we are seeing a growing audience, and what is fascinating is seeing the stats of where people are listening and that when they do listen, they tend to go back and go back through the previous episodes. So, we are in the early days, but it is exciting.

Jacobsen: When it comes to the back end of working on a podcast, where do you find the most substantial work to keep things running and to have a system in place that you can continually follow episode by episode?

Hodgson: Yeah, one of the barriers to getting into podcasting is that there is not one platform where you can record, edit, publish, host, and market. You do have to investigate quite a few SAS platforms to have. So, regarding recording, we have found a specialist platform called Boom Catcher, which works quite well for capturing both the audio and the video. What that does, different from some of the more mainstream products, is also separating the individual audio lines. So, I work with a producer; one of our other members has volunteered to do the audio production and edit the episodes together; he has got a history as an audio producer. So, he can do that. Having the individual audio lines from each speaker makes a big difference, so you do not get that annoying clash when people talk over each other or have to edit a little bit to help because there is too long a pause; it is just audio. You add the individual tracks together, and that helps.

Then, finding somewhere to host it has been straightforward, using a service called Buzzsprout, which feeds into all the main podcasting platforms like Apple, Spotify, Google, and others. And then, for planning, we use Notion; I am a huge advocate for Notion as a tool for any project or joint project management. It is adaptable and flexible for creating tasks and tracking and gathering notes on any information. The next phase for us is building the website and getting some form of Patreon or similar membership structure, but there has been a lot to learn. The key is briefing your interviews well in terms of knowing what to expect for the recording experience, but not over-briefing them so that the interview sounds too scripted and just trying to keep it as conversational as possible. So, getting good-quality audio is the main thing.

Jacobsen: Regarding the editing process, how much do you do on the audio?

Hodgson: I am not involved in the editing; it all goes to our producer, but it may take him two hours for an hour-long episode. So, you are usually looking at twice the length of the episode for time; twice as much time spent to edit than the episode eventually is.

Jacobsen: Who were your dream interviewees or participants at the start of the podcast?

Hodgson: That is a good question. I do not necessarily have a dream list. I envisage it to be a way to meet my heroes. I went to the Humanist UK Convention this year. I ended up talking to Adam Rutherford, now the current president of Humanist UK and a prominent science communicator here. He is fascinating, a brilliant presenter. I was fortunate enough to have a drink at the bar with him afterward; he was just fascinating—any key patrons like him, Alice Roberts, Jim Al Khalili. For most people in the UK, Sandi Toksvig or Stephen Fry would be a dream interview because they are prominent Humanist patrons of Humanist UK and just fascinating people. Still, I am not sure a half an hour interview could do the service there. 

The late Christopher Hitchens was one of my inspirations and made me realize I need to be more publicly open and active as a humanist. Of course, he could not be our dream guest, but he was one of the inspirations for this. If I could choose anyone from history, it would be to spend an hour with Christopher Hitchens. It could have been a great time. 

Jacobsen: Was it based on the strength of his oratory?

Hodgson: Yes. I had an interesting experience with him because, when I was younger, I saw him and Richard Dawkins speak. I was put off from calling myself an atheist because of the strength of their arguments and the forcefulness of their arguments. I came to it later as an adult and listened to those same debates or presentations again. I was just compelled and blown away by that. So, it is an interesting experience. I could have brought into the idea that they were too aggressive and rude to people, and then you listen to it again and go, “No, they are not being aggressive; they are pushing back, and they are using the skills available to them which is English language and as you say wit and irony and these clever tricks of language.” 

I always felt with him more than the other writers or the Horsemen. He was very much advocating; I felt like he was a freedom fighter. If you look at the theme of Christopher Hitchens’ work, it had always been political and anti-authoritarian. He was very much coming at this not from science, not from some of the other angles that most humanist atheists do. The reason it was so forceful was just him saying this is oppression at every level; it is not just the fundamentalist, very hardline religions. I found that even more spiritual ideas are authoritative once I revisited God is Not Great. It is a compelling argument and made in such a great way. 

I think, as we were talking before the interview about people like James Randi when you lose these people, you do wonder, with someone like Christopher Hitchens, like he was so quick and had such a great recall of anecdotes and quotes, anything just perfectly to encapsulate the argument. I worry about where the next character like him will come from, who is strong on all these topics and stays true to the cause. 

Jacobsen: Do you think people like that when they are guests on shows or have this quick wit for improvised answers to respond to queries or sharp arguments from the opposite side? They were a product of a lot of their time because, in the United Kingdom, most of the population is not Christian. In his generation, it was not necessarily the case. So, more combativeness is required to push back against that. What do you think? 

Hodgson: Yes, quite possibly. I heard someone say the other day that the influencer has replaced the idea of the public intellectual. So, you do not have to be quite as well-read or educated to suddenly become popular in the realm of talking about ideas, which is, in a way, good, I suppose, because I think it probably was quite an elite space that only those who had been to the right schools and then through the right university system and, maybe, had the economic freedom to focus on debate and reading who get into that space. Now, people get the clicks online, and the video views are not necessarily as widely read and informed. Usually, it is a narrow political agenda, and there are some great… I will not name names here, but there are compelling speakers online. I think that is the point. Just because someone is a compelling speaker and can form an argument does not mean that their argument is correct or that it is something to agree to. 

Again, it comes back to the point of the podcast. We are a small volunteer group of professionals working in London. We have quite a range of backgrounds, but some fascinating people around London are doing some amazing things, and it is just elevating those voices. Moreover, as much as we would like to have those dream guests on, I love it when we can get on… A couple of weeks ago, we got a postgraduate student from the University of Sheffield doing the world’s first research project into apostasy-based claims in asylum systems. It is focused on the UK, but as far as we know, it has not been investigated anywhere. Moreover, the lack of understanding when it comes to asylum claims going through the home office in the UK, if someone is coming based on apostasy or blasphemy… she has not published research yet, but what she was able to share in the interview was that there is such a lack of understanding there. So elevating those voices, I think, is important in the cluttered world of online content.

Jacobsen: How much prep do you do beforehand for your interviews so that when you are ready, you can ask the interviewee questions competently?

Hodgson: I would leave it up to the listeners whether I can ask questions competently. I have set myself the goal of having done 100 interviews before assessing how good I am at it. So, this is a learning curve. We just published our 10th episode, but it is important not to over-prep the guests. Some guests will ask for a list of very precise list of questions, which I am happy to share, but I think it is important as well to allow the conversation to go where it leads and pick up on the really interesting points and maybe something unique that has not been said before. There is a risk with things like what we do in talking about Humanism, secularism, and human rights around nonreligious people. There are some obvious campaigns and some major topics. So, there is always a risk of being quite repetitive.

So, I think if someone says something that is “Okay, that is a new point. I have not heard that before,” then follow that where it leads, but I think I am always surprised by how quickly the time goes, which as well usually to me means it is a good conversation and a good interview. So, it is having two or three good jump-off points and two or three quick-fire questions to wrap up if you need to pad for time. Still, apart from that, it is going with the interviewee and not necessarily letting them get across what they want to say because you want to take them in a direction they may have yet to go themselves to uncover something new. 

Jacobsen: What do you hope people take away from Humanism now, and how can they get in contact or involved or watch or listen?

Hodgson: To listen and watch, search for Humanism Now anywhere you have your podcasts. We are also going to launch the Humanism Now podcast on YouTube. We will have full episodes, clips, and just the interviews cut there. Then, we will have Humanize Live, which will be the website. I can share that with you afterwards. What I hope is that if you are active or curious, that is what we will say; if you are curious about what Humanism is, if you think you are the only person in the world who is questioning, then hopefully, this will provide some sense of community and opportunity to converse. If you are a humanist, it gives people a chance to hear from new voices, and we hope to hear from as many people as possible. We have an open mailbag open mailbag; we want to spread the word. We are looking for supporters as well. So, if anybody would like to support the cause and be involved in the conversation or add something new, we would love to hear from them.

Jacobsen: Thank you.

License

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

Copyright

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

HRIQ With Entemake Aman

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/17

Entemake Aman claims to be a super genius, because he is a member of the Olympiq and Mensa Associations, the theoretical threshold for Olympiq is 175 (SD 15). He claims that his IQ is between 199 (SD 16) because ‘he has done some IQ problems correctly that no one has ever done correctly’ on the SLSEI. Here he wants to explain some misconceptions about genius, about how geniuses think, the characteristics of different ranges of genius, and the conditions for genius success, and to help solve some doubts on IQ. We discusses IQ testing, high IQ societies, and the integrity of IQ assessments with Scott Douglas Jacobsen, emphasizing the need for accurate, secure testing methods and the societal implications of intelligence measurement.

Scott Douglas Jacobsen: You reached out about a week ago. This began a longer series of correspondence together again. Let’s get your perspective on some of these topics raised. What is the basis for differently defined groups having different standard deviations? How is a different standard deviation helpful?

Entemake Aman: The current global IQ SD is 15. European and American IQ SD must be 15. I’m not sure about the IQ SD in other regions.

Jacobsen: Are Ronald Hoeflin and Paul Cooijmans the most legitimate in rigorous high intelligence associations and management?

Aman: The two of them have done a good job in ensuring the quality of members of giga society, Prometheus Society, Mega Society, etc. Both are very responsible. I think they are the two hardest working and most successful IQ test experts in the high IQ circle.

Jacobsen: Why focus on paper envelope IQ test?

Aman: I think testers who can submit paper emails are more loyal, which adds to the cost of multiple submissions. The High IQ Circle only accepts one or two submissions.

Jacobsen: Are answers leaked in Asia?

Aman: In China, answers to high IQ tests were leaked. According to my analysis and observation, the credibility of China’s high scores has declined since 2016.

Jacobsen: What defines a good statistician to you, a qualified one?

Aman: Possess in-depth knowledge of statistics.

Jacobsen: What are your opinions on the Mega Test and Titan Test, excluding the fact of being compromised tests now?

Aman: The Mega Test and Titan Test questions are highly scientific and authoritative. Its norm has millions of SAT or GRE scores used for statistics. It can measure the IQ of 160sd15 relatively accurately. The norm of IQ of 160 to 185sd15 is also relatively accurate. But it requires speaking English and some knowledge, which reduces the number of tests for people whose native language is not English, so the number of Asians with high IQs in mega society and prometheus is relatively small.

Jacobsen: What’s your assessment of the development of the Mega Test?

Aman: The norms of Mega Test are the most scientific and authoritative in the world. I think the IQ between 160 and 185sd15 in its norms is also accurate.

Jacobsen: Why do Americans seem to care the most in the world about IQ while still having cared much, much less about IQ than previous decades in their country?

Aman: The Prometheus Society accepts SAT scores from before 1995, indicating that most Americans will take an IQ test once in their lifetime. This also shows that it is easier for geniuses to enter prestigious American schools. The United States is also the country with the largest number of Mensa members. There are gifted classes in the United States, and IQ tests are mentioned in many American movies. Whether America’s enthusiasm for IQ testing has declined I don’t know.

Jacobsen: What about the fact that even with the plentiful old SAT and GRE scores considered never inferred above 160?

Aman: The IQ corresponding to the old SAT full score is about 160sd15. IQ scores after 160sd15 need to be calculated by IQ testing experts through rules and mathematical formulas and mapped to the area of 160 to 200sd15 of the normal distribution.

Jacobsen: Have you thought of asking a professional psychometrician in these areas for their expert opinion?

Aman: I thought it would be better to ask multiple IQ test experts who have in-depth knowledge of statistics.

Jacobsen: Any thoughts on the 2019 norms from Redvaldsen?

Aman: This is the first time I’ve seen this unique spec in decades. What we need to consider is the accuracy of the norm between 160 and 200sd15. I carefully looked at the calculation of the norm between 160 and 185sd15 on the current mega test official website. I think this is very scientific and reasonable. I believe that there must be people with IQs reaching 195SD15 in the current high-IQ circle (because the high-IQ circle has a history of several decades). In decades of history, only one person has received a perfect score on the Titan test (so this person’s IQ cannot be only 170sd16). Don’t be fooled by China’s super high IQ scores after 2016, at least two statisticians must agree before I can consider the 2019 standards accurate. I think most circles have upper limits on certain attributes of people, including circles with high IQs, so I still believe in the previous mega test norms.

Jacobsen: Who have been frauds in the Asian circles?

Aman: Some Chinese people deleted on WGD. I’m not interested in this now. I recommend that high-volume testing experts replace their IQ tests, preferably with paper envelope IQ tests.

Jacobsen: What are ways test makers can protect themselves?

Aman: I recommend not making the test questions public and only submitting IQ tests in paper envelopes. If the test has many super high scores, it is recommended to change the questions.

Jacobsen: What experts in community might be good to ask this?

Aman: Look for him among the world’s top school. Let world-renowned statisticians and psychometricians discuss it together.

Jacobsen: How can these formulas be used incorrectly?

Aman: I don’t know much about statistical formulas and need to contact a world-renowned statistician to check. However, I personally think that in-depth statistical knowledge is not required. For example, attributes related to human genes: height, we also use experts to map them to the normal distribution.

Jacobsen: What were main ways in which Asian test takers cheated?

Aman: If the liar has the answer, there are various ways.

Jacobsen: What are some other protections against tests being compromised?

Aman: Test authors can limit someone to only two commits. Some questions ask test takers to explain the logic of the question.

Jacobsen: What have Hoeflin and Cooijmans achieved in their time?

Aman: Hoeflin was the pioneer of the 160 to 185SD15 test, and Cooijmans did a good job in not making the test questions public. His website has many articles about high IQ. Both are honest and responsible.

Jacobsen: What tests of Cooijmans seems like the best?

Aman: To be honest, I haven’t read too many IQ questions about him.

Jacobsen: Do Christopher Michael Langan and Rick Rosner seem like the smartest measured people in the United States?

Aman: There are 330 million people in the United States, and their score is one in 100 million. So many people in the United States focus on IQ. I think the smartest people in America should have their IQ tested, so they are the two smartest people in America.

Jacobsen: What questions should these statisticians ask about high-range testing?

Aman: They should check whether statistics are used appropriately in the IQ range of 160 to 200.

Jacobsen: How does height map onto IQ as a concept? 

Aman: Height and IQ are both determined by genes and conform to normal distribution, excluding patients with gigantism.

Jacobsen: What are other comparisons relevant to IQ?

Aman: It may include strength. Most of the attributes determined by genes may conform to the normal distribution.

Jacobsen: Are there any consequences for irresponsible people in these areas?

Aman: If people in this field are irresponsible, then this field has no meaning of existence.

Jacobsen: What IQ questions should be asked about Rosner and Langan – the bouncer geniuses? Obviously, media questions matter in relation to IQ with certain insane aspects of a person. In fact, ethics to the public in questioning tend towards ethics overcoming importance of IQ. Keith Raniere isn’t discussed as a genius much or for his high IQ. They talk about his crimes first. Rick gets obsessive; Langan makes crazy claims; Raniere commits crimes; vos Savant led the more normal life. Richard May dove into Daoism and poetry. Marilyn vos Savant and Richard May seem more rational than the others. Same with Chris Cole. All very high scorers on the Mega Test.

Aman: People with the highest IQs should study difficult mathematics problems. I suggest that they study the world’s most difficult mathematics problems. The media pays more attention to the achievements of geniuses or other shining points. For example, the media pays attention to the world’s most powerful chess masters and mathematicians.

Jacobsen: Who seems like the smartest in Europe?

Aman: Mislav Predavec.

Jacobsen: Any thoughts on Marco Ripa, Evangelos Katsioulis, Heinrich Siemens, Kenneth Ferrell, YoungHoon Kim, WenChin Sui, Marios Prodromou, Cường Đồng, Tomáš Perna, or Tom Chittenden?

Aman: Have not thought. But I’m more concerned about the results of people who submitted paper envelope IQ tests and Cooijman’s IQ tests.

Jacobsen: What do you think both a 47/48 on the Mega Test and a 48/48 on the Titan Test indicates about Rick Rosner?

Aman: I think it is his most valuable IQ score test. Because these two tests are well-known, scientific, and authoritative, and norm is also very good!

Jacobsen: What kinds of mathematical problems seem like the most difficult? 

Aman: Questions that extremely require IQ are the most difficult, which is why the world-famous mathematician’s IQ is estimated to be the highest career!

Jacobsen: Could there be someone, like a Leonardo Da Vinci or a Newton, who amount to someone with the gigantism equivalent in IQ?

Aman: The two of them are giants in IQ, not gigantism. One of their IQs is 190 and the other is 180!

Jacobsen: What seems to explain the lack of women in these higher end IQ societies? The ones with higher rarities. 

Aman: Women also have geniuses. For example, two women scored 46 points on the mega test, both appearing to be submitting for the first time! IQ may be determined by the X chromosome, because women have one more X chromosome than men, and genius requires an X chromosome mutation, so they are less likely to have a higher IQ than men.

Jacobsen: For the purposes of this interview, I interviewed several editions of the World Genius Directory over the years. When I analyze the individuals in the World Genius Directory, I can tell you. Several have been removed over the years and do not exist on the current listing anymore. This likely isn’t everyone. However, I found the following people on prior versions and not on a current one, as of December 30, 2023: Alessandro Giona, Amro Mously, Antonio Enemuwe, Barry Beanland, Brandon Taylor, Brenda Williams, Brennan Martin, Chikako Majima, Christina Streich, Corinna Mazzillo, Danyang Sun, Dawid Skrzos, Divyaanand Sinha, Dusko Jelaska, Ellis Reppo, Eric Leavitt, Felix Veilleux-Juillet, Fengzhi Wu, Frank Aiello, Frederik Pannecoucke, Gareth Rees, Georgios Elias, Glenn Alden, Goh Minakawa, Gregor Torinus, Hankyung Lee, Hever Gutiérrez, Hohyeon Kim, James Gordon, Johnathan Machler, Jorge Del Fresno, Jorge Montero, José Molinero, Junxie Huang, Wajung Kim, Kamil Tront, Katsuo Matsudaira, Katsutaka Iijima, Kentaro Chiba, Kimmo Kostamo, Kohtaro Harakawa, Konstantinos Ntalachanis, Koutarou Oono, Lee Hankyung, Li Yulia, Luca Farinelli, Marc Nydegger, Masahiro Suzukawa, Matthew Hall, Michael Fekade, Michael Stokes, Michalis Kamprianis, Miroslav Radojevic, Mohammed Jabri, Nasrudin Salim, Nikola Stojicevic, Okay Karakas, Panos Karabelas, Patrick Zimmerschied, Paul Nachbar, Prof Felipe Dantas, Robert Bigdowski, Sadaharu Ohgane, Samuel Harris, Sanghyun Cho, Shalom Dickson, Shojiro Kanazawa, Spandan Chowdhury, Stevan Damjanovic, Steven Elliott, Steven Michaels, Taha Malubhaiwala, Takahiro Kiyoshi, Takehiro Komyo, Tej Abhilash, Theo Leworthy, Tommi Laiho, Tsuneo Takase, Vedran Glisic, Wungging Chan, Yan Detao, Yang Zhang, Yasuhiro Kudo, Yoshiyuki Takano. What seem like the reasons individuals might be removed from such a listing? [Ed. Since then, potentially an alert, some names may have been put back on it. If so, you’re welcome.]

Aman: There could be several reasons for this, it could be that the WGD website is compromised and there is no backup name. But I know the reasons why the results of two people were deleted, and one of them was also deleted by the Olympiq Association. The score of another person is the current upper limit of the score in the high IQ circle (Mislav Predavec can only be ranked second, formerly mislav predavec ranked first). I suggest you ask the founder of WGD directly.

Jacobsen: One of your introductions, sincere as it was, proclaimed a sincere desire to become famous and wanting me to make you famous. I doubt I can do that in full. Also, you wanted to become famous like Christopher Michael Langan. As a North American, I can tell you. He isn’t that famous. He’s a minor figure with occasional reappearances with re-discovery by new generations of mostly young guys. More than anything, he is infamous. How would you like to become famous while avoiding infamy?

Aman: I didn’t know that Christopher Langan was notorious. I only knew that he was the smartest person in America. I can be on the international news because of my genius IQ. Do more good deeds, be a good person, study hard, and use my high IQ on the right path to contribute to society.

Jacobsen: What would be a nice new kind of IQ test item type?

Aman: Innovative, scientific, and authoritative. The author has knowledge of spiritual psychology and has a very high IQ.

Jacobsen: Do you think it’s reasonable for brain scands to replace IQ tests in the future?

Aman: I don’t know this, but I heard that the amount of gray matter in the brain is related to IQ, and the degree of selfishness of a person is also related to the gray matter in the brain. You can search it on Google.

Jacobsen: I note individuals who get found out as cheaters in community tend to disappear within the high-IQ communities. Is that your observation too? They get removed from listings and lose all credibility, naturally. 

Aman: At present, some false scores in the high-IQ circle have not been discovered because there is no evidence. So now I only focus on the paper envelope IQ test and Cooijmans test scores.

Jacobsen: Where do you think the central processing for general intelligence is housed in the brain?

Aman: Gray Matter.

Jacobsen: Do you think computers will match human general intelligence?

Aman: No, because of lack of emotion and soul.

Jacobsen: If so, when do you think computers will match and even surpass human intelligence?

Aman: Lack of awareness. Can’t surpass humans in terms of G factor.

Jacobsen: Do you think machines will integrate with the human mind? Evangelos in his interview years ago with me said that he believed there’s no limit to the integration between humans and machines. 

Aman: Can be fused, increase the speed of human thinking, so that humans are no longer tired and may not need to sleep.

Jacobsen: In this sense, can human beings be considered an advanced form of machine, an evolved biological machine?

Aman: Humans are not machines; biological machines also need electricity to survive. My guess is that biological machines may not get sick.

Jacobsen: What do you think drove human evolution to emphasize intelligence so much in humans?

Aman: Natural selection, genetic mutation.

Jacobsen: Ignoring the smartest person in history, who do you think is the most interesting genius in history?

Aman: Newton was famous in many fields, but he never got married.

Jacobsen: How are you defining emotions? 

Aman: Emotions are moods, and bad emotions can bring you bad luck. I offended someone in my birth year because of my bad mood, which resulted in my bad luck.

Jacobsen: How are you defining the soul?

Aman: The soul may be related to quantum, and the experiment of quantum entanglement shows that the soul may exist. Soul creates consciousness.

Jacobsen: Why can’t computers surpass humans in g factor? 

Aman: Because the g factor is related to the DNA on the X chromosome, the G factor is a reaction of consciousness, and the computer has no consciousness or soul.

Jacobsen: What if the apparent g factor is, in fact, not general in any real sense and only seems general? In that, it is not a general factor. It is an illusion of a general cognitive ability. 

Aman: The G factor is not memory or logical reasoning ability. Because of Shakespeare, Mozart also has a high G factor. G-Factor is an inspiration. We should use the G factor to make innovative inventions that contribute to society, such as studying mathematics.

Jacobsen: What seems like the evolutionary importance of a g factor?

Aman: It is precisely because humans evolved into high G factors that humans created all civilizations.

Jacobsen: What is your favourite part about Mensa?

Aman: Mensa has real-name inspection and proctoring, so it is almost guaranteed that all members have IQs above 148sd24.

Jacobsen: If a person who takes a test knows the test-taker, does this seem like a conflict of interest to you?

Aman: There is a little bit of presence. Testing may be discussed.

Jacobsen: If a person who is graded as having a certain IQ score, and if that person knows the individual scoring them or giving their IQ score, does this seem like a conflict of interest to you?

Aman: If the question maker has a very high IQ and the question is authoritative and scientifically recognized, I think the question maker will be honest and responsible. I don’t pay much attention to low-authority IQ test scores.

Jacobsen: How did you offend someone in your birth year?

Aman: In China, 12.24…48…60 is the year of birth.  When I was 24 years old,When I was supposed to sleep in the dormitory, I hammered the wall with my hand because I was in a bad mood. Offended a little person.Later, due to a series of reasons, I got very bad results.

Jacobsen: How did that offense result in bad luck?

Aman: The process at that time was very complicated, mainly because the unlucky thing happened at an unlucky time.  From then on I believed in Chinese metaphysics

Jacobsen: What are the forms of bad luck you’ve been perceiving?

Aman: The thing that shouldn’t have happened happened at a time that coincidentally made it worse.  60% of cancers are also caused by bad luck.  The unfortunate thing is that a small probability event happens to cause you to have a very bad outcome.  I think if you do more good deeds and stay in a good mood, good luck will be attracted to you, just like quantum entanglement.

Jacobsen: What if we’re assuming the soul to fill the gap, to make the explanation for the apparent unity of human experience? In other words, what if the soul doesn’t exist? Where, it’s an illusion of human experience. 

Aman: Without the soul, humans would not have consciousness.

Jacobsen: What do you think of consciousness?

Aman: Consciousness  may be formed by quanta.  Consciousness is the memories and images that appear in the brain, which may be formed by brain currents.

Jacobsen: How is the g factor an inspiration, in order to get a more in-depth definition?

Aman: The G factor is the ability to extract common rules from scattered and incomplete observations, and the ability to generate inspiration in an instant to solve difficult problems during observation.

License

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

Copyright

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

Dr. Angelos Sofocleous, the Phenomenology of Depression

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/16

Dr. Angelos Sofocleous is a friend and colleague. Recently, he earned his doctorate with the thesis entitled “A Phenomenological Study of Interpersonal Relationships in Experiences of Depression.” Here we talk about it. 

Scott Douglas Jacobsen: So, what do you want to call it? Commemorating or reuniting over things about Conatus News when we first met. So, you finished your Ph.D., Dr. Angelos Sofocleous. Congratulations to you!

Dr. Angelos Sofocleous: Thank you, my friend! 

Jacobsen: So, how long was the torture?

Sofocleous: Four years, four long years. Looking back now, I can say, “I learned a lot.” Not only regarding my thesis, I learned many life skills and much new knowledge. It was also a time from 25 to 29 when every person developed and, in a way, matured. The fact that this happened during my Ph.D. was interesting, at least. I feel like I am a different person now. 

Jacobsen: What do you mean by that? What do you mean by a different person? 

Sofocleous: I got much confidence in myself. You learn that good things come through a lot of progress and slow progress. Sometimes, you spend much time on something. You end up not having any output. You invest time in people and your money. It is a risk. You may get your money back. You will not get your time back. You might get something reflecting the time that you invested in something. So, this is life skills. It is a skill that every Ph.D. student gets to develop and apply because you work on something for so long. It becomes part of your day. It becomes your day. Your day is the Ph.D. There is no time for anything else. So, this one thing defines your day, from when you wake up to when you go to sleep. It does change you. 

Jacobsen: How did you come across your original and doctoral thesis topics? How do you pick among a large number of possibilities? Not simply going through them and picking ones that have already been done or similarly been done. I mean choosing one consciously as the one. 

Sofocleous: Two reasons: the philosophy of depression, I wanted to do something practical with philosophy. I love philosophy. I love how philosophy makes you think about every topic in the world, from philosophy of art to sports, literature, science, and anything else that can be philosophized. Philosophy could get too theoretical and abstract. I realized that was not for me. I wanted to do something with philosophy that could be more practical. You can use philosophy to study it or research it in the way it can be applied. I decided to delve into the field of phenomenology, which is the branch of philosophy that studies experience and emotions. More specifically, my thesis topic was the phenomenology of depression: How people experience depression. This leads me to the second reason why I chose to study this topic: Due to my personal experience with depression, which was around the time or before I started thinking about doing a Ph.D. I was drafting my first thesis proposal. So, yes, these are the two reasons I chose my topic. 

Jacobsen: Now, if you can recall it, what was the first formulation of the research question? How did that become more precise as time passed, even as the writing process developed?

Sofocleous: Yes. My thesis topic merged with my Master’s dissertation, which was more or less on the same topic as my Ph.D. It concerned how people’s interpersonal relationships change in depression, how people feel alienated or isolated from other people, but sometimes even connected to other people in depression. Now, so, this was pretty basic. I recall reading the Master’s dissertation and was surprised by how basic and superficial they looked. I cannot recall the argument. I can recall the development. So much research and so many things have been done on this topic. It is a relatively new topic. So, it is not as researched as other topics in philosophy. However, there are already works out there. It was good to read others and be informed. I could not have done anything without the help of my supervisor, Keith Allen. He is the reason I have managed to finish. 

Jacobsen: A good supervisor is a gem and should be cherished. 

Sofocleous: It is the number one thing in managing the Ph.D. You must love what you are doing and be passionate about it. A good supervisor who can also be a mentor will make a difference. 

Jacobsen: How do people with depression experience themselves as spectators in the world?

Sofocleous: My research started with first-person experience. Books that depressed people had written, surveys, memoirs, autobiographies, and interviews with depressed people. So, in all of these first-person accounts, depressed people use, often the words “alienated,” “isolated,” “incarcerated,” “imprisoned,” “suffocated,” and “living in a bubble.” I was interested to see what they mean when using this metaphor. I came across this concept in phenomenology. This concept of “world experience.” It refers to how we experience the world. When I say “We,” in this instance, I mean ordinary people, average people, and how we ordinarily experience the world. This kind of world experience, I argued, changes in depression. People who are depressed do not feel like they experience the world in the same way that other people experience the world. First, there are all these metaphors that they used to describe their experience of the world. Then, there is the temporal aspect of one’s world experience. They say that time goes slower in depression, but they catch up with other people. So, this expresses a contrast between the world experience of the depressed person and the world experience of other people. There is also a significant aspect of my research focused on what we call possibilities in phenomenology, which refer to, if you wish, opportunities in the world or the possibility of doing something, anything, in the world: going for a run, applying for a job, going out with friends. So, the possibility of doing these things the world offers us is an opportunity. What depression often expresses is that they do not have access to these kinds of possibilities. They feel that they cannot go for a run and cannot go out with friends. Even if they go out with friends, they will not enjoy being there. They will not feel present. This creates a huge contrast between the world experience of a depressed person and the world experience of other people. So, to finally get back to your question, this brings about the idea of the spectator. One is alienated from the world in depression and simply observes other people living their lives as usual but feels like the depressed person is not participating or engaged in the world. 

Jacobsen: So, you have had depression. I had depression years ago with anxiety. It was environmentally induced. I had it for about 3, maybe 4, months. Talking about these things for people should be normalized. It helps to talk about it and to let people know it is not that uncommon. I think a vast number of the population gets depression. Doesn’t it?

Sofocleous: Definitely, figures differ per country, but globally, according to data, around 300,000,000 people. 

Jacobsen: So, just shy of the population of the United States, globally, gets depression at least one time in their lifetime, that is shocking. Maybe it is not shocking. 

Sofocleous: It is shocking and not shocking at the same time. 

Jacobsen: It is a quantum shock. 

Sofocleous: It is one of the major causes of suicide in young people. If you imagine the whole of the U.S. population at this time being depressed, you understand how huge the problem is. 

Jacobsen: What about the developing mind makes it prone to this? Or, reversing the question, what is it in the environment that makes it more likely to happen, or both?

Sofocleous: Very interesting question. I will start with the environmental causes. I would like to hear how you experience it as well. The phenomenological point of view is that a major reason why people get depressed is the lack of interpersonal relationships. The phenomenologists agree almost entirely while having their disagreements with each other. They all emphasize the role of other people in our lives. The positive role of other people in our lives. They emphasize that we are not alone in the world. They don’t promote a solipsistic point of view in the world. They don’t mean that in a physical sense. Of course, there are other people in the world. What do phenomenologists mean when they say we are not alone in the world? Even when we are born, even though that is the start of our lives. We are thrown into the world. We have to exist. Heidegger uses these words to describe how when we come into the world.

We find ourselves in a world with some language, culture, history, traditions, and social rules, which all have evolved from human collaboration and cooperation. So, it is the role of other people which is crucial. Not only in our development or growing up but also in establishing our identity and who we are. So, when you contrast these with the more individualistic lives, we tend to live those nowadays. The fact that we have grown apart from our communities. Our communities, any communities from neighbourhoods to religions to family. The idea is that we do not have such close connections with other people as we did in the past through all these institutions or social groups. So, that is how the phenomenologists would see it. Our interpersonal relationships are somehow to blame for this. 

Jacobsen: To your implicit question or somewhat explicitly stated question, for mine, I was coming from a lower-income home. I have an alcoholic father and a substance misuse father. To this day, he is, at least, an alcoholic. I don’t know if there are any substance misuse disorders ongoing. Yet, growing up, that’s all I knew of him. Coming from a divorced home, he finally came to our home when his girlfriend kicked him out of the house in North Vancouver. He came to our home in Langley, which is quite a drive. He took a taxi. He was already drunk when [Laughing] he left the home in North Vancouver. Which is to say, when he was ‘removed’ unpolitely, he drank 2/3rds of a Mickey of fireball from that trip, maybe 45 minutes, in the taxi. So, it was a whole issue. I have written about this. Yet, regardless, it was a traumatic experience. He ended up being taken away by the police. I kicked him out of my life similarly. My family kicked him out of the home that day, the police unceremoniously. There were some issues with an intimate relationship, with other family, and schooling at that same time, and some other things. So, from my perspective, all angles of my life were shaken up, while some were completely shattered. I was having a difficult time handling that emotionally, mainly because I hadn’t endured that degree of those experiences before – especially all at once. I note – you, probably note this in your research – a lot of these things: self-isolation comes from feeling as if you need to deal with it on your own. During that period, when major depression was present, I was self-isolating, having a calm environment to mull through things, write about them, and process what I was experiencing at that time. That was formally diagnosed by a relevant psychiatrist and a medical doctor who has since retired. I was given an antidepressant and an anti-anxiety medication. Those were self-extinguishing within that 3- to 4-month period. I haven’t had any indication of that symptomatology before or since. The major depression gave me the short-form scale, where I was one point from the top. I was second-best at feeling the worst. That experience certainly matches what you’re describing. You feel almost a slide away from the coherent experience of the body. You feel like a spectator. I felt like a spectator. That is undoubtedly true. Concerning your own, I am sure. It was the same. Not the conditions under which it happened but the experience of it. 

Sofocleous: Yes, the experience of it.

Jacobsen: I am glad others, and you are doing more research on it. I will ask one last question. Is it possible to take all these texts formally diagnosed as depressed, clinically depressed, or even subclinically but almost clinically depressed who have written works online or published by an A.I. system to look at word use patterns? So, do they reference “I” more or “the” more when describing things, a distance in the language? Or the types of words used, you noticed they used more sad-oriented language or isolated-oriented language. Has that been done? Is that a possible research path in the future?

Sofocleous: It would be fascinating. Two things to say there. On your first question, it has been found that depressed people used the first person more. I can find and send the paper to you. You can include this here. It would be fascinating to look at the words depressed people use. That wouldn’t be strictly phenomenological research. Although, it would be a great start for a phenomenological analysis of this person, personal report. In order to see how all these words that we may use in everyday language or ordinary language, such as “isolated,” “alienated,” “incarcerated,” or “feeling suffocated,” are used in a much different way, it would be beneficial. It would save a lot of time if we could give a book to an A.I. chatbot, then it would tell us instances in which the author either explicitly said the word “isolated” or in some way implied the word “isolated.” This was a huge part of my day-to-day research, reading memoirs and autobiographies of people to identify these words and then use them in my research. To have an A.I. to do this work for me would save a lot of time. I could devote more to analyzing these words, which, at least, I don’t believe the A.I. is currently capable of doing. It would be great. It was one of the key questions of my thesis. What do people mean when they use metaphors? People are not incarcerated or suffocating. What do they mean when they use these words? Using or incorporating A.I. in this research would be helpful. 

Jacobsen: An interesting hypothetical, for me, would be something entirely unethical like the Stanford Prison Experiment, the Asch experiments on conformity, or the electroshock experiments. That era is over. However, it would be an interesting thought experiment. However unethical it would be, it would be interesting, once or if you do find patterns in this word frequency use, if you could somehow induce depression through the language environment of someone. So, looking at the linguistic landscape around someone, the context, and seeing if this induces a depressive state, we know others’ qualities of experience someone goes through like war: the visual, the smell, the hearing, the feel of everything. It can induce symptoms of depression if they have a vicarious trauma. I would also be curious if that happens with the linguistic system. That would be entirely evil [Laughing]. 

Sofocleous: [Laughing] It would be fascinating. 

Jacobsen: I do not recommend this, and I do not encourage it. I am taking this as a Marvel Cinematic Universe “What if?” 

Sofocleous: Even as a thought experiment, we do not know the answer to the question just because of how unethical it sounds. Can we induce depression in people? We know that we can treat depression. But we don’t know if it can go the other way around or intentionally cause depression in people in the same way we can cause depression with some methods. I do not think we know the answer to the question of what can cause depression. Can we intentionally cause depression?

Jacobsen: I’ll leave us on that note. I am looking forward to the development of your research, doctor. 

Sofocleous: Thank you so much, Scott, it was enjoyable. Thank you for giving voice to many people who speak about things that matter to people. I can say depression is one of them, given the huge amount of people who suffer from it. I would dare to use the word suffer. So, thank you for what you are doing, too. 

Jacobsen: You’re very welcome. 

License

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

Copyright

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

Many Baby Boomers Are Already Dead

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/15

Between 1946 and 1964, 76 million people were born in the United States. For the sake of ease of demographers, this has been termed the Baby Boomer generation in light of this.

That means the oldest are turning 77, and the youngest are turning 59. They are either in the more advanced years of life or at the last legs of middle age.

What might surprise many of you is that approximately 20 million of the Baby Boomer generation have already died; one of the significant health challenges for this generation is heart disease.

Estimates are that most, not all, baby Boomers will be dead by 2041 or 2042. So, what we are seeing in real time is the end of an era; the Baby Boomers have mostly faded away.

Some socio-political concerns and turmoil may be due to an attempt to reinvigorate this form of life. The America Baby Boomers knew is little left. The era of Christian unquestioned dominance has faded into an era of questioning it.

The time of infinite expanse, plunder, and war of poor countries is passing. The pushback from much of the rest of the world is real. The majority non-Hispanic white population with male dominance is also in rapid decline.

It is becoming more of an era of equal access for all and equal rights for all. In essence, we are seeing a more diversified America at all levels. Some accept a more equitable representation of the country with grace.

Others form militias and Christian nationalist ideologies. That is the nature of change. 20,000,000, that is a lot people. The following stages in the life cycle for these people will be either bitterness, hatred, and racism or grace, acceptance, and an evolved, more comprehensive vision of the world.

Whether trying to reintroduce theology as a legitimate field of enquiry, metaphysics as a means by which to understand the world, trying to make racial slurs cool again, or getting mad at immigrants when they came from immigrants, it is sad.

Some left want a reintroduction of a primarily white, Christian, nationalist, and toxicslly masculine America. At the same time, the nature of the country is more mixed now, with more egalitarianism and a vast number of people without religion: atheists, agnostics, those without religious affiliation, and the like.

The country is changing, and the three subsequent big waves in the country to replace significantly them — to use their language — will be 1) educated women, 2) the non-religious, and 3) a vast swathe of differentiated minorities from all corners of the globe.

That is life.

License

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

Copyright

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

Pith 818: Time

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2023/12/07

Time: I know the price of finitude; do ya? Timeporel, spaces, craveasses, toknowyou, go U; I look in for out and live.

See “You timeturn.”

License

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

Copyright

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

Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12)

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None.

Individual Publication Date: February 15, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 605

Image Credits: Richard May.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Abstract

Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) is a Member of the Mega Society based on a qualifying score on the Mega Test (before 1995) prior to the compromise of the Mega Test and Co-Editor of Noesis: The Journal of the Mega Society. In self-description, May states: “Not even forgotten in the cosmic microwave background (CMB), I’m an Amish yuppie, born near the rarified regions of Laputa, then and often, above suburban Boston. I’ve done occasional consulting and frequent Sisyphean shlepping. Kafka and Munch have been my therapists and allies. Occasionally I’ve strived to descend from the mists to attain the mythic orientation known as having one’s feet upon the Earth. An ailurophile and a cerebrotonic ectomorph, I write for beings which do not, and never will, exist — writings for no one. I’ve been awarded an M.A. degree, mirabile dictu, in the humanities/philosophy, and U.S. patent for a board game of possible interest to extraterrestrials. I’m a member of the Mega Society, the Omega Society and formerly of Mensa. I’m the founder of the Exa Society, the transfinite Aleph-3 Society and of the renowned Laputans Manqué. I’m a biographee in Who’s Who in the Brane World. My interests include the realization of the idea of humans as incomplete beings with the capacity to complete their own evolution by effecting a change in their being and consciousness. In a moment of presence to myself in inner silence, when I see Richard May’s non-being, ‘I’ am. You can meet me if you go to an empty room.” Some other resources include Stains Upon the Silence: something for no one, McGinnis Genealogy of Crown Point, New York: Hiram Porter McGinnis, Swines List, Solipsist Soliloquies, Board Game, Lulu blog, Memoir of a Non-Irish Non-Jew, and May-Tzu’s posterous. May discusses: Daoist influence; uncertainty principle and “the map is not the territory”; macrobiotic Taoist teachings by Michio Kushi; Yin-Yang dynamics and energy production; ephemeral phenomena and constant change; polarity and attraction within the universe; the 12 theorems of the unique principle and the 7 laws of the order of the universe; Neo-Daoism’s historical context; Dao as both noun and verb; the indescribable nature of the Tao.

Keywords: Antagonism, Centrifugal, Centripetal, Complementary, Daoism, Energy, Ephemeral, Macrobiotic, Neo-Daoism, Phenomena, Polarity, Tao, Uncertainty principle, Universe, Yin-Yang.

Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12)

Scott Douglas Jacobsen: When it comes to the poetry and written work by you, I’ve always encountered a great deal of Daoist influence on you, or maybe the other way around. Regardless, let’s start with defining, potentially the undefinable, but we can flail! How do you characterize the Dao?

May-Tzu: I have written an exhaustive disquisition on the Tao below following the number 1 and preceding 2.

1.

 

2.

I cannot fully appreciate the Tao of Lao-Tzu and Juang-Tzu , because I do not read  or speak Chinese. — — Perhaps if one could synthesize Werner Heisenberg’s uncertainty principle with Alfred Korzybski’s formulation that “the map is not the territory” …

 

I used to go to lectures by the “macrobiotic” Taoist teacher Michio Kushi in Boston, when I was in my thirties. (He once referred to me as “great thinker,” I think because I sat in the back of the room, which was “yin,” and have a large head.) Mr. Kushi said that he would teach everyone how to live to be 120 years old. He also said that “cancer is our friend.” He died at age eighty-eight of cancer. His philosophical predecessor, George Oshawa, unintentionally caused the death of his infant child by feeding it highly excessive quantities of salt, NaCl. The subtleties of the Tao could not fail to impress me. 

 

“The Twelve Theorems of the Unique Principle

 

  1. Yin-Yang are two poles which enter into play when the infinite expansion mani- fests itself at the point of bifurcation.
  2. Yin-Yang are produced continually by the transcendental expansion.
  3. Yin is centrifugal. Yang is centripetal. Yin and Yang produce energy.
  4. Yin attracts Yang. Yang attracts Yin.
  5. Yin and Yang combined in variable pro- portion produce all phenomena.
  6. All phenomena are ephemeral, being of infinitely complex constitutions and con- stantly changing Yin and Yang compo- nents. Everything is without rest.
  7. Nothing is totally Yin or totally Yang, even in the most apparently simple phe- nomenon. Everything contains a polarity at every stage of its composition.
  8. Nothing is neutral. Yin or Yang is in excess in every case.
  9. The force of attraction is proportional to the difference of the Yin and Yang components.
  10. Yin repels Yin and Yang repels Yang. The repulsion is inversely proportional to the difference of the Yin and Yang forces.
  11. With time and space, Yin produces Yang, and Yang produces Yin.
  12. Every physical body is Yang at its center and Yin toward surface.

 

The Seven Laws of the Order of the Universe

 

  1. What has a beginning has an end.
  2. What has a front has a back.
  3. There is nothing identical.
  4. The bigger the front, the bigger the back.
  5. Every antagonism is complemen- tary.
  6. Yin and Yang are the classifica- tions of all polarization. They are antagonistic and complementary.
  7. Yin and Yang are the two arms of One (Infinite).”

 

The 12 theorems of the unique principle and 7 laws of the order of the universe are from the 1962 French edition of “The Atomic Era and the Philosophy of the Far East” as translated by Michael and Maria Chen.    https://ohsawamacrobiotics.com/wp-content/uploads/2022/04/macrobiotic-principles-2013.pdf

Jacobsen: How do Daoism and neo-Daoism define the Dao? 

May-Tzu: “The term “Neo-Daoism” (or “Neo-Taoism”) seeks to capture the focal development in early medieval Chinese philosophy, roughly from the third to the sixth century C.E.”

— The Stanford Encyclopedia of Philosophy.

Jacobsen: I’ve read Dao can be read as a noun or as a verb. How does this work?

May-Tzu: Don’t recall. 

 

The Tao that can’t be Taoed isn’t the Tao.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12). February 2024; 12(2). http://www.in-sightpublishing.com/may-12

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, February 15). Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/may-12.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12).In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/may-12.

Harvard: Jacobsen, S. (2024) ‘Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/may-12>.

Harvard (Australian): Jacobsen, S 2024, ‘Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/may-12>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/may-12.

Vancouver/ICMJE: Scott J. Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on Daoism and Neo-Daoism: Co-Editor, “Noesis: The Journal of the Mega Society” (12) [Internet]. 2024 Feb; 12(2). Available from: http://www.in-sightpublishing.com/may-12.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5)

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: “The Tsimshian”

Individual Publication Date: February 15, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 2,519

Image Credits: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

*The interview was conducted on May 18, 2020. *

Abstract

Corey Moraes is Tsimshian. He was born April 14, 1970, in Seattle, Washington. He has worked in both the U.S.A. and in Canada. He has painted canoes for Vision Quest Journeys (1997). He was featured in Totems to Turquoise (2005), Challenging Traditions (2009), and Continuum: Vision and Creativity on the Northwest Coast (2009). He earned the 2010 Aboriginal Traditional Visual Art Award and Grant from the Canada Council for the Arts. His trademark artistic works are Coastal Tsimshian style with gold jewellery, limited edition prints, masks, silver jewellery, and wood carvings. Moraes discusses: Integration of art and ritual within Tsimshian tradition, absence of a term for “art” in language, focusing on symbolism and communication; use of totem poles as public declarations, misunderstandings by missionaries, importance of storytelling and celestial beings in potlatch ceremonies; influence of neighboring Kwakwa̱ka̱ʼwakw culture, vibrant art, use of color; contrast between graphic and sculptural forms in Tsimshian and Kwakwa̱ka̱ʼwakw art, Tsimshian’s abstract approach, use of ceremonial objects like boxes with ambiguous figures for trading; concept of secret societies, particularly Dog Eaters Society, sophisticated puppetry and articulated pieces produced; use of eulachon grease in Kwakwa̱ka̱ʼwakw ceremonies as display of wealth, ceremonial cutting and distribution of Chilcotin blankets as sign of status; significance of concealing ceremonial objects to imbue them with value, role of color in ceremonies, influence of settler pigments on Tsimshian color palettes; symbolic and practical importance of animal representations in shamanic practices, seasonal aspects of Tsimshian life, community’s reliance on natural resources, impact of colonization, particularly banning of potlatch system on cultural practices; adaptation of art for trade with Europeans, showcasing Tsimshian and other indigenous cultures’ navigation of challenges of contact and colonization while maintaining artistic and ceremonial traditions.

Keywords: Artistic Adaptation, Ceremonial Objects, Colonization, Eulachon Grease, Kwakwa̱ka̱ʼwakw, Nax’Nox, Potlatch, Potlatch Ban, Regalia, Seasonal Ceremonies, Secret Societies, Shamans, Symbolism, Tsimshian, Totem Poles.

The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5)

Scott Douglas Jacobsen: Art and rituals in the Tsimshian tradition have been described before. What are some general things to get us started on how art and ritual are integrated into that tradition?

Corey Moraes: There was never a term for art in our language, so it is symbolism with our level of communication. Many pieces only saw the light of day and were hidden away once there was a need to perform them. 

On the other end of the spectrum, until they were immediately put back into storage away from prying eyes, you have totem poles, which are everybody’s declarations viewable to everyone. My totem pole teacher, David A. Boxley, referred to them as billboards.

It was a declaration from anything like the village’s history to a chief’s lineage to a family history. One of the mistakes made very early on by the missionaries when they saw the totem poles with the outstretched wings was, “These resembled crosses and, therefore, were idols to be worshipped,” which was not the case.

Back to the masks and pieces that we used, these were all meant to convey stories or legends within the potlatch forum. All of them had stories. One of them, which I have used before, is Nax’Nox. These were celestial beings. They were not so much portraying stories as much as bringing a certain mood to the potlatch. 

I am going to go outside of Tsimshian mythology for a moment and talk about the Kwakwa̱ka̱ʼwakw people, who were formally misrepresented by the term “[missed term]. “They are in the melting pot of the Northwest Coast. They absorbed tribal traditions from everything around them.

So, many of their pieces go to the nth degree regarding the creative process. They use a lot more colours than Northern tribes did. They got into white, green, brown, and orange. Their graphic coverage of the piece followed the sculptural form, enhancing it. 

Meanwhile, Tsimshian graphics on masks bore no resemblance to the sculptural form. They were a communication apart from the sculpture itself. So, you might use the modern term: “Abstract.” Then you had the pieces. 

You are referring to ceremonial pieces right now. Boxes were used in the performances but were covered with ambiguous figures because boxes and chests could be traded up and down the coast. 

Because we came from clans, everybody, if you were a Bear Clan, Eagle Clan, Wolf Clan, or Killer Whale Clan, you would put those on your regalia, for example, because those were traded up and down the coast and did not adhere to one creature. They were very ambiguous. 

Our particular people, the Tsimshian, had secret societies. These were carving groups that kept their skills from others. It was a group that you had to be initiated into. A lot of sophisticated puppetry and articulated pieces came from secret societies. 

One of the ones historically remembered is called the Dog Eaters Society, which sounds gross. 

Jacobsen: [Laughing].

Moraes: If I go back to the Kwakwa̱ka̱ʼwakw for a moment, they had these large-scale, totem-sized masks that they would suspend from the rafters over the bonfire in the center of the dance floor. From these large masks, they would drip the inside out through the mouth of eulachon grease.

These objects were called vomiters. Vomiting is the act of dripping eulachon grease onto a bonfire, which in modern times would be considered wasteful. Because eulachon grease is supposed to be a high commodity, it is only produced in a small area of Northwest Coast America.

It was seen as a sign of wealth to destroy something of value. They would continue this with Chilcotin blankets, which would take a year or more to make and would always be commissioned by chiefs. A chief would display his wealth visually, saying, “This means nothing to me.” 

They would cut up strips of rope and hand them as gifts to high-ranking individuals of the neighbouring tribes. When the high-ranking individuals would bring this back to the village, they would have this fashioned into things like leggings and headbands. 

You see much fragmenting of the total piece in a regalia. That came directly from a decoration by the hosting village, saying, “This is how wealthy we are. We can destroy a high-cost item and give away the pieces.”

Jacobsen: Earlier in some of the responses, you mentioned how, at certain times, ceremonial objects were brought forward for a special occasion and put away, locked away, never to be seen until the next important event. What was the significance of doing that act to endow the ceremonial object with that much more symbolic meaning?

Moraes: I think you just explained it.

Jacobsen: [Laughing] Oh.

Moraes: Putting it away imbued more value in the object because everyday people could see this. The only way you could witness this was to be invited. The Coast Salish, you might have seen these masks that look like rods coming out of the eye board area. 

Once again, these are like celestial or ceremonial beings, not to be photographed or recorded in any way, shape, or form. However, anthropologists have historically used them. I have attended one ceremony.

When they come out, an interesting side note is that the dancers wear masks they cannot see. Each dancer has an attendant leading them around unquestioningly during this performance. My experience of seeing these masks with my own eyes and knowing no one else sees them – unless they are invited – imbues them with a higher level of importance. 

It is almost like you are witnessing, consciously aware, of something that does not happen often, and many people do not only have the chance if they are invited. 

Jacobsen: What about colour coding during ceremonies? Were the same colours, as far as the anthropological record goes, consistent ceremony after ceremony or an adaptation over time? Even for different ceremonies, were there different colours used there as well?

Moraes: Are you referring to regalia or performance-scape?

Jacobsen: Performance regalia and the ceremonial objects as well, too.

Moraes: That always had to do with what was available then. Many times, things were monotone. The pigments we derived from things we knew about. When the Settlers came, they brought pigment powders from things like Asia. Those started to become part of our colour palette. 

So, when you start seeing colours other than black and red, and, maybe, a yellow-ish, showing timelines, it is post-Contact; if I could loop back around to the objects that do not get seen often before they renovated the Museum of Anthropology at UBC, you could go through the collections and see things through the glass display cases.

I am sure you have done that yourself. In certain areas, you would see a box with a sign above it: ‘It is a sacred ceremonial object that cannot be viewed or put on display.’ When I see one of those, that is what I want to do [Laughing]. I want to see it. It elevates its value. It puts an exclusivity on it.

We came from a very superstitious people. For God’s sake, we had medicine men, what we called “shamans.” The shamans’ paraphernalia was only to be seen if it was used. We had the big houses, Tsimshian in particular. 

They were known for embellishing our house fronts with graphic imagery. Inside the house, we were not allowed to see masks inside walls like collectors. Unlike totem poles, these were items with a voice and a spirit that diminished if left out in the open all the time. 

Jacobsen: Now, when we discuss, we are the symbolic representation of things considered sacred in the tradition, things considered necessary, and those with a higher importance. In the culture, you do not put a dollar or barter value on them. 

We discussed this when we first met. What were some of the animal or animal-spirit representations that would further indicate, “This is what the ceremony is about and for”?

Moraes: That is a good question. There is a book that came out through Italy. This essential publication, Tangible Visions, focused solely on shamanic amulets, battles, regalia, and many Bear Clan crowns, which the shamans always wore. 

Shamans derived their power from their hair, which was never to be combed or cut. Shamans would seek vision quests, where they would go far outside of the village and starve themselves.

Sometimes, they would take hallucinogenic items with them and achieve visions. They would come back. One of my favourite creatures to create in any form is the octopus. It was established that the strongest shamans had at least eight spirit guides. 

The octopus has eight legs. So, they viewed that as a pinnacle. Cormorant rattles, for example, were solely used by shamans. Whenever you see a Raven rattle, that is always allocated to a chief, but globe rattles cormorant rattles, and amulets.

The shaman solely used these things. Specifically, the Tsimshian was the sole catcher, a double-headed amulet worn around the neck. It was hollow and had a face on each side with an open mouth. It was supposed to capture the sick part of a patient’s soul. 

The shaman would coerce the evil out of their patient through a series of rituals in which they would use their rattles, their amulets, and small figurines. They would coerce out the negative energy and capture it.

Jacobsen: Were other threads or weaves in the cultures and practices that kept the individual events and objects consistent but were also part of the Tsimshian’s seasonal life? So, you have a case in which people look forward to events. However, they are merely landmarks to more significant aspects of tradition, lifestyle, etc. 

Moraes: You are asking about the ceremony. Is it about the people who created it or who view it?

Jacobsen: The people in the culture at large. 

Moraes: For example, the carvers were all carving in the off-season. During the on-season, they were hunting, and they were hunters and fishermen. We were a static community. We did not move with the herd like the people did not. 

When the fishing and hunting season was over, we had much time to create and hold ceremonies during the fall and winter months. Does that answer your question?

Jacobsen: I can make this more concrete by an analogy. So, in North American culture, 2/3rds of the culture identify as Christian in Canada. In that population, they have Christmas. They have Easter.

These are symbolic representations, at minimum, of Christ’s death, burial, and resurrection in their culture, but they take these as landmarks for the overarching narrative of their lives year after year. 

Similarly, with ceremonies in the Tsimshian (culture), did these perform a similar function?

Moraes: Yes, they would celebrate the abundance of harvest, the return of salmon, and the cycle of life. We are the people of salmon, so there is much reverence for that food source. 

That kind of answers it. We were subsistence doesn’t. When it came to where we resided, Bill Reid said this once: We would walk out of our front door. There was a veritable abundance of everything that you needed to survive. 

You could forage for shell life on the low tide, like clams and oysters. Right? You could capture an octopus. You could go out where the salmon gathered on the river streams and capture salmon and herring. You could harvest herring eggs by laying out spruce or pine branches for them to lay their eggs on – kelp in other areas. 

When they did do that, it was a delicacy of ours. For example, the first one of the eulachon is highly revered amongst our people. The ceremony acknowledges all those abundances. A good portion of the performance acknowledged our connection to and survival and, at times, our survival through the natural resources surrounding our people.

Jacobsen: When colonization came, by which I mean European Christian Settlers enforced themselves onto the population, how did the early imposition of Christian culture – and we talked about this a bit – change the structure of those ceremonies or, at least, the representation of the ceremonial object? 

Before, there was complete colonization, somewhere between pre-contact and the ravages of colonization. 

Moraes: You will understand. They abolished the potlatch system.

Jacobsen: That was the first to go?

Moraes: They believed the potlatch system was essential to our people’s social structure. At first, people were mistaken in thinking totems were idols to be worshiped, but they went further. I am sure one of the first things they tried to abolish was shaman rituals because those are considered pagan and primitive. 

They do not belong to any religious contact. Beyond that, they saw that the potlatch system was our notary public. They did not know that. They did not do a bunch of rituals. They wanted to get rid of that. It was outlawed. We were jailed if found to be practicing it. 

The Kwakwa̱ka̱ʼwakw never lost their historic performances, like the [title]. They shifted their potlatch system to around Christmas so that if any official showed up or they were celebrating Christmas and exchanging gifts. 

However, the Settler image never permeated the potlatch system. There were a few tourist pieces made; this mainly happened with the Haida because the Haida were responsible primarily or were at the forefront of several Kwakwa̱ka̱ʼwakw individuals in maintaining the craft by creating pieces that the sailors would trade for these items made of Argillite. 

They were made from wood, like miniature totems, for example. They broke free from the traditional imagery they used up until that point. For example, they would start to make a pipe with a European sailor’s figure on it. Right?

Charles Edenshaw is one of the guys who are remembered historically for continuing the craft through tourism and trading pieces. In the Kwakwa̱ka̱ʼwakw, there were Willie Seaweed and Mungo Martin, two of the big names among their people who continued their craft by adapting it to the interests of the traveling sailors who came through.

To a lesser degree, amongst the Tsimshians, at least one individual created his pieces, which, in my estimation, were nowhere near the pieces of Haida, Charles Edenshaw, Kwakwa̱ka̱ʼwakw, Willie Seaweed, and Mungo Martin.

They were created to a lesser degree. Many of the killer renderings that he made on paper documented the post-contact interactions with non-Natives as they came by. 

Jacobsen: Are there any of the big names that come to mind? 

Moraes: There was only one name. I cannot remember it right now. I do not need help to leave through one of my books. I only have a paddle of his. It is about 12 inches long. What’s most powerful is the What it; it looks like he did this on watercolour. I wonder if they had markers done then.

It was not traditional pigments, however. The people on the back who had been signing it. These old names, they would date them. The dates on this paddle went back to at least the ’30s, so it was early in the 20th century.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5). February 2024; 12(2). http://www.in-sightpublishing.com/moraes-5

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, February 15). The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/moraes-5.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5).In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/moraes-5.

Harvard: Jacobsen, S. (2024) ‘The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/moraes-5>.

Harvard (Australian): Jacobsen, S 2024, ‘The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/moraes-5>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/moraes-5.

Vancouver/ICMJE: Scott J. The Tsimshian 5: Corey Moraes on Colouring in Culture and Status Signifiers (5) [Internet]. 2024 Feb; 12(2). Available from: http://www.in-sightpublishing.com/moraes-5.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4)

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: “The Greenhorn Chronicles”

Individual Publication Date: February 15, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 1,984

Image Credits: Scott Douglas Jacobsen.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

*Interview conducted September 21, 2023.* 

Abstract

Lynne Denison Foster is the mother of Rebecca Foster, owner of the Bale and Bucket restaurant, and Tiffany Foster, a professional equestrian show jumper ranked the highest in Canada. She was an aviation professional for 48 years, beginning with Pacific Western Airlines in 1969 in the Edmonton Reservation office and moving to Vancouver in 1973. She helped with the implementation of the first computerized reservations systems for a regional air carrier in North America. Since 1974, she has been an instructor and in 2012 was awarded BC Aviation Council’s Lifetime Achievement Award for her contribution to educating the aviation community. At Canadian/Air Canada, she trained CEOS, Pilots, Aircraft Groomers, and worked on training initiatives and programs for aviation safety management system, computerized reservation systems, corporate change, customer services, frontline leadership, human factors, interpersonal skills, management practices, and service quality. She taught at BCIT between 2000 and 2017. Foster was key in the development of the Aviation Operations Diploma Programs. She was Chief Instructor for 7 years. In 2015, she won BCIT’s Teaching Excellence Award. Foster discusses: Diverse experiences, ranging from working in restaurants to interviewing members of high-IQ societies; the importance of understanding different roles within the equestrian world, such as grooming, and the significance of recognizing contributions across industries; the interconnectedness of various fields, highlighting surprising connections and the impact of recognizing individual efforts; addressing corruption and the importance of supportive roles within communities; the role of hospitality and recognition in fostering a positive, inclusive environment; initiatives like the Tbird Spirit Recognition and Legacy Club as ways to honor contributions to the equestrian community; reflections on personal experiences to illustrate the value of community support and acknowledging the contributions of those who have shaped industries.

Keywords: Clare and Sara Bronfman, corruption, cross-linkages, dishpit, Event Coordinator, exploitation, Fort Langley, groom, hospitality, horse world, institutional memory, Jimmy Kimmel, Keith Raniere, Legacy Club, Marilyn Vos Savant, Mega Society, NXVIM, Redwoods Golf Course, SafeSport, Thunderbird, Tbird Spirit Recognition, troublesome kid, VIP area, Vanguard, Walnut Grove, world’s highest IQ.

The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4)

Scott Douglas Jacobsen: Start with what you know. Before starting here, I worked in four restaurants. I took any position I could get, even Event Coordinator, for a little while. They even made a card. Everyone gets thrown in the dishpit to start, to know what that is like because everyone thinks it is the worst job – because it is.

Lynne Denison Foster: Another opportunity! Thunderbird asked Rebecca to come into the horse world and take over the restaurant that was there.  When she took it on, she had an advantage that others who had been in it before her didn’t have. She was a groom. So, she knows what the grooms need when it comes to food service and she had her previous horse show food service experience.The timing was everything. She has been there 11 years and people rave about her food.

Jacobsen: Do what you can reach out to because you will be surprised by the cross-linkages; I can give you an example if you want – it takes about a minute. I have been doing interviews for about a decade with Mensa and various other high-IQ groups. There is one that is called the Mega Society. It was a one-in-a-million society when they had the world’s highest IQ category in Guinness; that was the society they used as the metric. Smart person and a comedy writer for Jimmy Kimmel for about 12 years; there were other members like Marilyn Vos Savant and Keith Raniere. This guy (Raniere) is one of the worst scandals I have seen in the high-IQ world. He formed a multilevel marketing scheme in the 90s. Then he formed a cult. The cult branded like cattle, women. These women would sleep with him. He was involved in trafficking. It was an organization called NXVIM. His name was Vanguard within it. Two ladies who got involved with him were part of a family fortune. He swindled them out of $150,000,000 (USD). If you check their bios, it says, ‘Brief equestrian career.’ I asked my friend about it. I check it up. Those names were Clare and Sara Bronfman. When I talked to one of my bosses, they knew about it. They were in that world. One has been safe-sported, at least. I will be writing on the SafeSport cases. One, at least, is in jail. It is weird to me that this one area was related. With cross-pollination, you should pursue your passions. Explore your talents; they can be dramatic or benign, like being a groom and dishwasher and knowing the timings in the different industries. 

Jacobsen: Because of that, there is a lot of corruption in this world. There is a lot of exploitation and things like that. Getting back to the role of the mom, where do you belong? 

Foster: I am not an important person, but I am part of the infrastructure because I went in and worked for Dianne. Dianne had some strong principles. Her daughters and son will tell you that as well. She ran the ship. She had expectations. One of the things she told me. “You are Hospitality. But when you are at the Show Park, you look after it. Whatever you can do, do it. If a toilet is plugged, unplug it. If there’s litter on the ground, pick it up and throw it away. It is important that that is part of your role as well. Make sure it is clean and safe.”

 It is based on her personality of hospitality and a family-oriented environment. Making sure if there was anything I could do to make anyone else feel welcome and safe, I would do it. My career was in a safety and service-oriented (another word for hospitality) industry, which brings me to my current job at Thunderbird. You read the article. It was about rewards and recognition. 

I am now responsible for coordinating Ribbons and Awards, and I volunteered to be the employee advocate. One of my jobs that I felt was necessary, was to provide support to the crew, (which I haven’t done very well this year because I have been super busy), and introduce myself to each one of the employees.

I used to do orientations. We’ve let it slip by the wayside because other things, like COVID  have distracted us. We would do orientation sessions at the beginning of the year. Just because you pick up poop or  serve coffee or serve food, it doesn’t mean you shouldn’t be part of the team. I initiated the Tbird Spirit Recognition program. But again, I have to depend on management to see it through because I am a seasonal employee and don’t have the ability to provide special awards and stuff like that. I had it all laid out for them. It has fallen to the wayside because they thought other commitments were more important than that. 

I also created the Legacy Club. 

Because I did hospitality and fed everybody when this Show Park started up , I knew all of the old regime; the people who were judges and stewards and the coaches 23 years (or so) ago. Eventually, they retired. More people now come to the shows and there are more employees. They don’t know these veterans of the equestrian sport. I know them because I fed them. They were retired people working as officials. I saw Dave Esworthy, an elderly gentleman who was well-respected and known in the industry, wandering around Show Park maybe 12 years ago, looking for someone who knew him so that he could go and watch the Grand Prix.

Jacobsen: No one knew who he was. 

Foster: No one working in Hospitality knew who he was. Dianne, by this time, was ill. She had early dementia, and Jane had recently taken over. At the time, Jane didn’t know him because, originally, Jane wasn’t in the equestrian sport world. She was in the skiing world when she was younger [Ed. Olympics, Jane Tidball]. I greeted Dave with pleasure and asked, “Are you going to the Grand Prix field?” I took him to the TimberFrame, introduced him to the hostess and invited him to take a seat. 

I thought it was so sad that this man was such a longtime integral and influential contributor to the sport and on that day, he was a nobody until I recognized him.  So I approached Jane and Chris and said, “I think we should have…” You will get a kick out of this. I wanted to do something to give recognition to the people who initially supported the equestrian industry years ago because, in Canada, equestrian sport is not a high-visibility, popular sport. Right? Here was Dave; he put his heart and soul into it since he was young. He was a trainer, rider, and coach. He was a judge. That was how I knew him because I fed him as a judge. I introduced him to Chris and Jane. I said, “We should be honouring these people and offering them some kind of membership in a club.”They wholeheartedly agreed. Because everyone knows “Captain Canada,” Ian Millar, we wanted to think of a good name for these folks. You’re going to get a kick out of this.  I suggested “The Pasture Prime Club”, but Jane didn’t like it, so we settled for The Legacy Club.

Jacobsen: [Laughing] That’s very good.

Hans De Ceuster (Belgian military, Chief of Humanist Chaplains and 2-Star General, who was visiting me and joined us): [Laughing] You’re past your prime. 

Foster: Isn’t that good? When a horse has done its best and is finished doing its job it’s put out to pasture. And prime is a word used to describe the best possible quality or excellence!

Ceuster: [Laughing].

Jacobsen: The girls at the barn would know. That would be something I would say. 

Foster: The farm Tiffany operates out of in Belgium is now the retirement farm. Those barns are in a pasture. 

Ceuster: Antwerp?

Foster: Just outside of Antwerp.

Ceuster: Vrasene.

Foster: Yes! That’s it! 

Ceuster: Yes, I found it on the website.

Foster: Thank you for doing that. That barn is still there. It is now also a breeding farm. Artisan Farms still owns it. The owner of Artisan Farms keeps his favorite horses there and Tiffany’s Olympic horses are retired there.  They spend their time in the pasture. They were prime.

Jacobsen: These horses must be incredible.

Foster:  Yes! So, we called it the Legacy Club instead. It’s kind of boring, but it does offer membership to someone who has contributed to the industry, is over the age of 70, is not actively working anymore, and has retired basically from whatever their contribution was, but their heart is still there. What they get is free access to the VIP area and the TimberFrame; they can go anywhere in Thunderbird and enjoy being a special person there. There are about five of them that come to the shows these days and have been welcomed into the Club.. Dave passed away as did Alfie Fletcher.  To me, that’s a part of honouring the infrastructure there.

Jacobsen: You have to do this.  

Foster: You cannot put on a show without having those people. 

Jacobsen: The best form of memory right now is institutional memory. Word of mouth degrades fast. Print, few people read. So, having a place for these people, they can tell their stories.

Foster: It is to show that we respect and honour them and have gratitude for them, for they have made the industry what it is now.  

Jacobsen: As a teenager, I was kicked out of the house for several months. I was a troublesome kid. I got back! I got back. 

Foster: I can tell you. I am surprised you didn’t end up at my house because I took in a lot of kids whose parents kicked them out. After all, they weren’t happy with them. 

Jacobsen: One of your kids, you told me, threatened to run away.

Foster: Tiffany only tried twice, but there were other kids. One was hooked on speed. The other was promiscuous. Her stepfather said, “Get the hell out.” She was 16! Tiffany said, “She has nowhere to go. Can she come and stay with us?” Long story short, it was eight years that I lived just outside of Walnut Grove by the Redwoods Golf Course; the house was brand new in 1999 when my girls and I moved in. When I sold the place and went back to North Vancouver, I thought, “This place has had a lot of people (besides my two daughters and me) live in it.” I decided I would figure out how many, using the time frame of anyone who had lived with us for more than three months: 13 people…not all at once, but over the eight years.

 I had a homeless guy staying in the basement once. But the girls that worked for Brent and Laura and lived in my house, they felt uncomfortable. Brent was the one who found him. I don’t know where he found this guy. He was trying to help him out, and asked me if he could stay in the basement. I was okay with him. The girls weren’t. I had to ask him to leave.  Jesse, Sarah, and Sid were living there when I sold . Jesse and Sarah had been there for three years. They were disappointed when I said I was selling and moving back to North Vancouver. Jesse is the one who is now married to Chris Pack, who also lived in my house for about 2 years. 

Jacobsen: It is a very tightknit community, like Fort Langley. Once they are there, they’re there. 

Foster: I’m surprised you didn’t come to live at my house! [Laughing] How old are you? 

Jacobsen: 34. 

Foster: Yes, so you could have been one of those kids. 

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4). February 2024; 12(2). http://www.in-sightpublishing.com/foster-4

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, February 15). The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/foster-4.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4).In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/foster-4.

Harvard: Jacobsen, S. (2024) ‘The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/foster-4>.

Harvard (Australian): Jacobsen, S 2024, ‘The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/foster-4>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/foster-4.

Vancouver/ICMJE: Scott J. The Greenhorn Chronicles 57: Lynne Denison Foster on Hard Work and Helping the Least of These (4) [Internet]. 2024 Jan; 12(2). Available from: http://www.in-sightpublishing.com/foster-4.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6)

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: A

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None.

Individual Publication Date: February 15, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 4,372

Image Credits: Bob Williams.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Abstract

Bob Williams is a Member of the Triple Nine Society, Mensa International, and the International Society for Philosophical Enquiry. He discusses: a background in nuclear physics, interest in intelligence, and the transformation of Fort Langley due to the influence of Trinity Western University; retirement in 1996 as a pivotal moment for deeper exploration of human intelligence, access to scientific resources and the internet for furthering studies, and involvement with the International Society for Intelligence Research since 2003; shifts to definition of intelligence, critique of the APA’s definition and suggestion of alternatives, emphasis on the importance of psychometric g and the role of genetics and environment in intelligence; addresses misinterpretation of the Flynn Effect, explanation of its non-relation to genuine intelligence increases and citation of examples of IQ decline in developed nations, challenge to the notion of environmental improvements enhancing intelligence; touches on political and social ramifications of intelligence research, impact of “woke” culture on academic freedom and dismantling of programs for gifted students, sharing of personal anecdotes from interactions with notable researchers; comments on enduring relevance of “The Bell Curve,” contributions to the field, and global variability of the Flynn Effect, concluding with insights into genetics of intelligence and challenges facing contemporary intelligence research.

Keywords: Cultural Shifts, Dysgenics, Education, Environmental Factors, Flynn Effect, Genetics, Heredity, Intelligence, IQ Tests, Nutrition, Psychometric g, Research, Retirement, Social Intelligence, Technology.

Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6)

Scott Douglas Jacobsen: Today, we’re back with a Mr. Bob Williams, retired super smart guy! Former nuclear physicist and participant in interviews on IQ and intelligence in In-Sight Publishing and republished in Noesis: The Journal of the Mega Society. Most of my best friends as a 13-year-old into the present have been near-retired or retired people, I grew in an artsy, intellectual town called “the village” also known as Fort Langley. It is different now. The Evangelical Christians from Trinity Western University have, more or less, made the place wealthier, tiny bit snooty, and much more glossy. Yet, they call the place, still, “the village.” Too each their own, Fort Langley, when I grew up, was a retirement place, a quietude. So, retired people are the best people in my opinion! Do you find yourself having more time to pursue interests in retirement?

Bob Williams: I retired when I was young, in 1996, and regard that move to be one of the best of my life. Since I have a lot of interests, having more time has enabled me to spend more of it with these interests and to both enjoy them and to improve my expertise in them. My interest in human intelligence began in the early 90s, when I was working in Washington, DC (Department of Energy – Senior Technical Advisor). Having a scientific library there (this was when we still used MicroFiche for research) gave me access to some papers that I would have otherwise found difficult to obtain. When I retired, I had more time to study this new passion, which was aided by increasing electronic access to resources and ultimately to the newly available internet. I joined the International Society for Intelligence Research (ISIR) in 2003 and started attending its conferences in 2004. This opened a new world of access… directly to the people who were writing the papers and books I had been reading.

Jacobsen: The American Psychological Association in “Intelligence” defines intelligence, in an adaptation from the Encyclopedia of Psychology, as follows:

Intelligence refers to intellectual functioning.

Intelligence quotients, or IQ tests, compare your performance with other people your age who take the same test. These tests don’t measure all kinds of intelligence, however. For example, such tests can’t identify differences in social intelligence, the expertise people bring to their interactions with others.

There are also generational differences in the population as a whole. Better nutrition, more education, and other factors have resulted in IQ improvements for each generation.

Given their use of the Encyclopedia of Psychology, I will use this as a resource, too. Jensen is deceased; Flynn is dead. Many larger names in intelligence research’s history are passed. I do not know if significant changes or developments have occurred within the field of research of general intelligence. However, the institutions devoted to psychology have been changing norms and mores, which, in turn, adapts the empirical frameworks’ orientation: what is emphasized more, what is emphasized less. Does this definition seem adequate for a beginning definition of intelligence?

Williams: Before I get to your question near the end, I think it is worth arguing a bit with the APA definition of intelligence. It is not totally off, but I don’t think it is as good as these:

The best definition:
intelligence = psychometric g

The most cited:

Intelligence is a very general mental capability that, among other things, involves the ability to reason, plan, solve problems, think abstractly, comprehend complex ideas, learn quickly and learn from experience. It is not merely book learning, a narrow academic skill, or test-taking smarts. Rather, it reflects a broader and deeper capability for comprehending our surroundings–“catching on,” “making sense” of things, or “figuring out” what to do. 

source: Linda Gottfredson – Mainstream Science on Intelligence; The Wall Street Journal; December 13, 1994 — signed by 52 intelligence scholars.

My favorite is Carl Bereiter’s clever definition:
“Intelligence is what you use when you don’t know what to do.”

The problem with the APA definition is that it tries to downplay the importance of intelligence and then adds the misleading two sentences at the end. This has been a trend of woke people before the word identified socialism and extreme anti-science rhetoric. Nutrition has not been a factor in developed nations for a long time. The brain needs iron, iodine, and folate to develop properly. These are present in the diets of all developed nations and all but the most backward others. Education does not change real intelligence, it simply provides us with the tools we need to do various cognitive tasks. Intelligence is determined by the DNA we inherit and may be reduced by encounters with the environment (disease, toxins, and head trauma).

Throughout any discussions of intelligence, we must understand that intelligence is about biology and that it is fairly equated to psychometric g. Researchers refer to this as a Jensen Effect, meaning that if something is not observed as a change in g, it is not a Jensen Effect and is not about the essence of intelligence. We will get to a lot of this in relation to the Flynn Effect.

The assumption relating to IQ improvements for each generation is at odds with a substantial amount of data showing that real intelligence has been declining for a long time in virtually all developed nations. The dysgenic effect on intelligence has been extensively reported in scholarly papers and books. Here are three examples of books reporting it: 

Herrnstein, R. J., & Murray, C. (1994). The Bell Curve: Intelligence and Class Structure in American Life. New York: Free Press.

At Our Wits’ End: Why We’re Becoming Less Intelligent and What It Means for the Future, by E. A. Dutton & M. A. Woodley of Menie. Exeter, UK: Imprint Academic.

Lynn, R. (2011). Dysgenics: Genetic deterioration in modern populations (revised ed.). London: Ulster Institute for Social Research.

The APA definition also wants us to buy into the Multiple Intelligences nonsense that was successfully pushed on laymen and has stuck like molasses. We only need to consider g (or, to a lesser extent, the residuals of broad abilities, after g is factored out) when we are discussing intelligence. Psychometric g accounts for essentially all of the predictive validity of IQ tests and it is only because those tests can be used as proxies for g that they have any real utility.

It is misleading to imply intelligence enhancing environmental factors that simply do not exist. Researchers have not yet found a single thing in the environment that increases intelligence. For at least the past 5 years, we have had some open discussions (ISIR conferences) of the importance of finding a way to increase intelligence. Despite our world class neurologists, geneticists, and psychologists, none claim any means of increasing g, but all agree that it is a desirable goal. Now that we finally know what defines intelligence, the prospects of doing it via genetics seems unlikely until amazing new technologies appear.

The actual question, which I have somewhat evaded, is about changing norms, mores, and the APA definition. My view on the definition is hopefully clear. Norms and mores have become more antagonistic towards researchers, who have had the courage to deal with the relatively short list of deadly topics: differences in intelligence between breeding groups and the sexes, and to a lesser extent the heritability of intelligence. I know researchers who are totally afraid of being connected with any aspect of these three topics. They have seen careers ruined, people losing their jobs, physical threats, physical attacks, vandalism, denied promotions, and speakers being invited to universities only to be shouted down, followed by police escorts to protect them from mobs. Yes, it is serious and nasty.

One of the consequences of the woke culture is that schools for bright students have been abolished or crippled to such an extent that they have been reduced to ordinary schools with names that suggest otherwise. Thomas Jefferson High School for Science and Technology has been repeatedly named by U.S. News and World Report as the number 1 high school in the United States. It used testing as a major part of its selection process. The school board eventually reached a woke majority and proceeded to disallow testing for admission. The stated reason was that the board noticed that 68 – 70% of the students were Asian and most of the rest were Whites. So now, students are admitted on the basis of skin color, instead of intelligence. New York effectively has done the same thing, not to one extraordinary school, but to all gifted programs. For more information than you would ever want to read, see this search result:

https://www.bing.com/search?q=new+york+eliminates+gifted+education

This same process is apparently being repeated in other woke states. Bright students have become an embarrassment to school boards. At TJHSST (see above), National Merit finalists were not notified of their success until it was past time for them to apply for related scholarships and to their accomplishment on college applications. The school administration said that they did not want those who were not selected to have their feelings hurt. Then it was found that 14 high schools in Fairfax County did exactly the same thing and that this had been ongoing for ten years! The real reason behind the withholding of the notifications was that most (or all) of the finalists were Asian or White. That is where our norms and mores have gone.

Jacobsen: Implicitly, this definition refers to the Flynn Effect, not coined by James Flynn, but Richard Herrnstein and Charles Murray in their 1994 book The Bell Curve: Intelligence and Class Structure in American Life. How did this mistaken identity of the title, the Flynn Effect, get the attribution?

Williams: I will paste in the introduction to my paper on this subject:

The secular rise in IQ scores appeared unexpectedly and has defied explanation. Smith (1942) recorded a gain (in Honolulu) over a 14 year span. Later, Tuddenham (1948) found an increased intelligence when he compared inductee scores for the U.S. Army from World War I and World War II and proposed that the gains might be due to increased familiarity with tests; public health and nutrition; and education [the gains from 1932 to 1943 were 4.4 points per decade.]. He cited a high correlation (about .75) between years of education and the Army Alpha and Wells Alpha tests that he was studying.

The secular gain remained relatively dormant until it was rediscovered by Lynn (1982) while working on a comparison of Japanese and U.S. data. It was then rediscovered again, using American data, by Flynn (1984a,b). The raw score gains did not have a name until Herrnstein & Murray (1994) coined the term Flynn effect in their book The Bell Curve (p. 307). Some researchers choose to refer to the secular gain as the Lynn–Flynn effect, or use an uppercase FL (FLynn effect) for the obvious reason that they feel Lynn has been somewhat slighted by not including his name.

Source: Williams, R. L. (2013). Overview of the Flynn effect. Intelligence, 41, 753-764.

Jacobsen: Flynn, in my interviews with him, firmly believed Murray was not a racist. He was the liberal counter party in this general intelligence and IQ debate. He described the entrance into the debate and the academic as one motivated by liberal leanings. Murray is conservative. Whether consciously or not, with this as a political affiliation, this would affect research questions for Murray, eventually, and the orientation within the research chosen. In this case, the research on IQ. Thus, the split between the liberal orientations and conservative frames on then IQ debates generically tends towards environmentalist versus hereditarian. Although, as Noam Chomsky has noted, it’s trivial to say heredity plays a role in traits. It’s like claiming something was the result of evolution in biological systems, including spandrels, because everything in biology is a result of evolution writ large: All forms of selection. Therefore, if someone claims a trait isn’t hereditary to a minimum degree – a non-zero level, then they’re not part of the serious discussion on attempts to pin down a) a definition of human intelligence and b) measurements for this definition in order to create a functional and repeatedly measurable psychological construct. As the counter party to Murray, it seems natural to assume an ad hominem, especially given the current intellectual climate. Yet, he does not do this. He knows Murray very well as another researcher looking to conclude the opposite of Murray. Furthermore, and to reiterate the point, near the end of his life, he did not see Murray as a racist. What do you make of this claim against Murray? 

Williams: I have had the good fortune of knowing both (Flynn and Murray) and to chat with them, sometimes for long times, at the conferences we attended. I have distinct impressions of both and will share my thoughts. I first met Flynn in 2007 in Madrid. I found him to be warm and pleasant to talk to, while behaving differently when he was in front of our group. He had a booming voice and used it to silence people by literally drowning them out. He had a lot of exchanges with Jensen over many years, with both parties remaining respectful of the other. In these exchanges, it is my belief that Jensen was consistently right and Flynn was not. Flynn was totally honest about how his political beliefs came into play, both in relation to his employment woes and in his beliefs about intelligence. Jensen, as a true opposite, looked at data and nothing else. He reported what he found in data and allowed no other factors to distort what was measured and (usually) replicated.

Flynn was respected by lots of big name researchers. I felt that this was not justified and once wrote something to that effect in response to a comment on Roberto Colom’s blog. I was surprised when Roberto asked me if I would write an explanation of my comment for publication on his blog; I did. Those who read Spanish can find my reply here:

For those who would like to see the original reply (in English), use this link:

https://www.dropbox.com/s/6negb8rno2lvl9b/Flynn%27s%20explanations%20and%20omissions%20%28Bob%20Williams%29.pdf?dl=0

In my reply, I discussed some of my thoughts on how Flynn approached various topics. He avoided the use of unambiguous terminology, avoided topics that would not support his positions, and even tried to support his ideas by inventing scenarios (magic multipliers, as reported with Dickens) that are not derived from data and which are at odds with the findings of researchers over the past 50 years.

Below are some comments from Linda Gottfredson that are parallel to my impressions.

Flynn’s Fallacies

With characteristic understatement, Flynn says that everything became clear to him when he awoke from “the spell of g” (pp. 41-42). The reader, feeling afloat in a rolling sea of images and warm words, might ask whether he succeeds only by loosing himself from the bonds of evidence and logic. More troubling, his core argument rests on logical fallacies that profoundly misinterpret the evidence. I describe three below. To be fair, they are among the common fallacies bedeviling debates over intelligence testing, and most reflect a failure to appreciate the inherent limitations of psychological tests, including tests of intelligence.

Source: Shattering Logic to Explain the Flynn Effect; Linda S. Gottfredson • November 8, 2007 • Cato Unbound.

Murray is more like Jensen, in that he makes his arguments based on data, not politics. Like Flynn, I found Charles to be friendly and very bright. In any technical argument that one might imagine between them, I would expect the sound, accurate, and realistic argument to come from Murray.

Things have changed drastically over the past decade. We used to get updates from Robert Plomin about every 2 years (at ISIR conferences), concerning the search of genes relating to IQ. I recall that he once told us that the SNP chips that they were using could not possibly fail to detect a gene with as much as a 1% effect size–yet there was nothing. Fortunately, genome wide association studies arrived and the missing links appeared. Researchers found that intelligence is defined by tens of thousands of single nucleotide polymorphisms, not by individual genes. When I asked James Lee (one of the pioneers in this work) how many SNPs were geneticists estimating as defining intelligence, he told me the range was from 10,000 to 40,000. When the genomic data set reached over 1.1 million genomes, researchers found 1,271 SNPs that were associated with high intelligence. The average effect size of these SNPs is 0.01%. Together they can account for 10% of the variance in intelligence

Effects as tiny as these can only be seen when GWA studies reach sample sizes of tens of thousands of cases for disorders such as schizophrenia, or hundreds of thousands of unselected individuals for dimensions like educational outcomes. As GWA studies reached these daunting demands for statistical power, they struck gold. But what GWA studies found was gold dust, not nuggets. Each speck of gold was not worth much, but scooping up handfuls of gold dust made it possible to predict genetic propensities of individuals.

Robert Plomin – Blueprint: How DNA Makes Us Who We Are, Penguin Books Ltd., 2018, ISBN 9780241282076.

Since individual DNA is set at the moment of conception, estimates of IQ can be made before birth [Using DNA to predict intelligence; Sophie von Stumm, Robert Plomin; Intelligence 86 (2021) 101530], during life, or thousands of years after death. [See Intelligence Trends in Ancient Rome: The Rise and Fall of Roman Polygenic Scores; Davide Piffer, Edward Dutton, Emil O. W. Kirkegaard; OpenPsych July 2023; DOI: 10.26775/OP.2023.07.21]

Anyone who argues the environmentalist side of the old argument is not living in the present. That story has been told to such an extent that we can safely say that there is not even a scent left to sniff. No environmental effects have been shown to increase g. Even the home environment has been shown to have essentially no impact on intelligence (based on MZA twin studies and adoption studies, including interracial adoption studies). [MZA = monozygotic twins reared apart]. But this goes much further. Stephen Pinker’s very long book The Blank Slate, is an overkill showing that even other behavioral traits are primarily associated with the nonshared environment, not the shared (family) environment.

The last time I saw Jim Flynn was in 2017. Here is one of the pictures I took when he was addressing ISIR:

Image Credit: Bob Williams.

Jacobsen: The basic premise in the argument against The Bell Curve has been one-sided: Charles Murray is a racist. Let’s say, that’s so. Assume the premise, does this have any impact on the foundational presentation of the work?

Williams: The Bell Curve was understated and bulletproof. Herrnstein and Murray went to great lengths to not overstate anything and to document everything they discussed in terms of how intelligence relates to life outcomes. They also wrote personal interpretations of how intelligence would impact our lives in the future and offered ideas as to how to deal with such outcomes. It was always clear when they were giving opinions.

Today we have the benefit of major breakthroughs in brain imaging and genetics. Many issues that were not fully settled in 1994 are no longer subject to argument. Today we have a massive increase in worldwide intelligence studies that are so detailed that it is possible to map IQ variations within nations. In 1994 there were few studies of remote and underdeveloped nations, but that is no longer true. The Bell Curve remains as probably the best and broadest study of how intelligence shows up in the lives of different populations. The idea of first showing 12 chapters of data for non-Latino whites, then showing that the same effects are seen in blacks was brilliant.

Jacobsen: Herrnstein was the math guy. Murray is the social stuff guy. With Herrnstein dead so early as the text gained traction, did this impact the proper interpretation of the full statistical analysis of the work?

Williams: It is unlikely that Herrnstein’s death had any impact on the book. Writing began in spring of 1990. Herrnstein died on September 13, 1994 (less than 2 weeks before publication). Herrnstein was diagnosed with lung cancer in June 1994. I don’t know when he stopped working on the book, but it is fair to say that virtually all of the composition work was done well before he died.

In 2019 ISIR awarded Murray with the Lifetime Achievement Award. During his related speech, he mentioned that, while at MIT, he took every course on data analysis that was offered by the university. He had already decided what he wanted to do as a career and it was not political science. I have no idea how the work was split between Herrnstein and Murray, but I expect that a significant amount of the analytical work was done by Murray.

As many readers here know, Murray has addressed a number of topics in his books and columns. One that is related to The Bell Curve is Facing Reality (2021). I was impressed with his invention of an analytical method to measure eminence–used in Human Accomplishment (2003). He demonstrated that it was accurate by benchmarking the methodology against two sports that have massive amounts of quantitative measures of performance (baseball and golf).

Jacobsen: Is the Flynn Effect continuing or declining, or stagnating globally? My understanding: In some sectors of the world, it is continuing, while, in others, it is stagnating or declining. All at variable rates. 

Williams: Yes, you are right. I think it may be helpful to list a number of salient points that apply to the Flynn Effect.

  • The FE is not a Jensen Effect. It is not on g and, therefore, is not related to real intelligence. It is possible to select a cause that should be g loaded, but those have not been shown to actually apply. So, we must allow for the possibility that small Jensen Effects will be found in some places and times.
  • At the present time, some nations are experiencing gains in IQ test scores; some are finding that their scores are in decline; and others are seeing no changes.
  • At any time, when a FE is observed, it does not impact broad and narrow abilities equally. Some may be increasing while others are declining. When the FE was mostly associated with score increases, the gains were more prominent in abstract reasoning test items, while academic test items were decreasing.
  • In some nations, there have been score increases, followed by stability, followed by score decreases. There is no evidence that the people in these nations showed increases in real intelligence during positive FE changes nor did they become duller as negative FE changes were found.
  • Negative FEs have been reported in Norway, Denmark, Britain, Netherlands, Finland, France, and Estonia. The IQ decline rates, per decade, range from 1.35 to 8.4 IQ points. [See E. Dutton, et al./Intelligence 59 (2016) 163-169] 
  • The FE has been reported in preschool children, thereby eliminating at least those data from school related causes.
  • Some studies have found that the FE was stronger in the low IQ part of the IQ spectrum. Other studies found it mostly in the high IQ range. And other studies found that it was equally evident in all ranges. I think that these inconsistencies are important because they point to artifacts and not group-level changes.
  • Jensen commented that the definitive test of whether FE gains are hollow or not is to apply the predictive bias test. This means that two points in time would be compared on the basis of an external criterion (real world measurement, such as school grades). If the FE gains are hollow, the later time point would show underprediction, relative to the earlier time. This assumes that the later group has not been renormed. In actual practice tests are periodically renormed so that the mean remains at 100. The result of this recentering is that the tests maintain their predictive validity, indicating that the FE gains are indeed hollow. If the gains were real and the tests were renormed, people at a given IQ would be getting smarter and this would show up in the predictive validity. [Jensen, A. R. (1998). The g factor: The science of mental ability. Westport, CT: Praeger.]
  • Brand, C. (1996). The g Factor: General Intelligence and Its Implications. Chichester, England: Wiley [The book was withdrawn by Wiley after it was released. The reason was that it accurately addressed differences in the IQs of blacks and whites.] In this book, he noted that a probable cause of the FE was increased guessing. This is now known as the Brand Effect and has been documented in detail from Estonian data that covered 72 years. The Brand Effect can make score gains appear to load on g, when they do not. This happens because the most g loaded test items are the most difficult for low g persons, so they have more guessing and more gains.
  • Another indication that FE gains are artifacts was shown by A. Beaujean, who scored National Longitudinal Survey of Youth data using both classical test theory and item response theory. When the superior IRT was used, the gains vanished in some cases and halved in others. This is entirely due to an external artifact and has nothing to do with intelligence.
  • Rushton used principal components analysis to show the independence of the FE from known genetic effects. The data showed that the IQ gains on the WISC-R and WISC-III form a cluster. This means that the secular trend is a reliable phenomenon. This cluster is independent of the cluster formed by racial differences (shown by many replications to be differences in g), inbreeding depression scores (purely genetic), and g factor loadings. The secular increase is, therefore, unrelated to g and other heritable measures.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6). February 2024; 12(2). http://www.in-sightpublishing.com/williams-6

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, February 15). Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6). In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6). In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6).In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/williams-6.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6).In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/williams-6.

Harvard: Jacobsen, S. (2024) ‘Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6)’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/williams-6>.

Harvard (Australian): Jacobsen, S 2024, ‘Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6)’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/williams-6>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6).” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/williams-6.

Vancouver/ICMJE: Scott J. Conversation with Bob Williams on General Intelligence Now: Retired Nuclear Physicist (6) [Internet]. 2024 Jan; 12(2). Available from: http://www.in-sightpublishing.com/williams-6.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright © 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Giga Society Group Discussion 1: the Bedrock

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: D

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None.

Individual Publication Date: February 15, 2024

Issue Publication Date: May 1, 2024

Author(s): Scott Douglas Jacobsen

Word Count: 2,595

Image Credits: None.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

*The interview conducted in July, 2022.*

Abstract

Dany Provost, Matthew Scillitani, Rick Rosner, Heinrich Siemens, and Thomas Wolf are members of the Giga Society of Paul Cooijmans. They discuss: membership into the Giga Society; the contexts under which joining the Giga Society and the first impressions of it; the pluses and minuses of the Giga Society; the most useful parts of those societies and communities; and personal purposes.

Keywords: Community and Isolation, Cultural and Intellectual Diversity, Deviation IQ, Giga Society, High-IQ Societies, High-Range Testing, Intelligence Quotients (IQ), Intellectual Achievement, Intellectual Pursuits and Contributions, Membership Criteria, Norms and Renorming, Paul Cooijmans, Perceptions of Intelligence, Psychometric Evaluation, Societal Impact and Responsibility.

Giga Society Group Discussion 1: the Bedrock

Scott Douglas Jacobsen: The formal first session of the group discussion will set some of the history of the Giga Society and the conversational interaction with some of the membership. The Giga Society was established in 1996 by Paul Cooijmans. An interesting Dutchman with a peculiar sense of humour who likes making questions for others. Some of the members of the Giga Society have been interviewed before. In alphabetical order of last names, those who have been interviewed in In-Sight Publishing: Scott Durgin, Andreas Gunnarsson, Evangelos Katsioulis, Rick Rosner, Matthew Scillitani, Heinrich Siemens, and Thomas Wolf. Two not formally interviewed and published, individually, with current membership taken into consideration. One declined an interview after correspondence. Another included in this group discussion, so not an individual interview to date. For the group discussion, one declined. One failed to respond to an email. [Ed. Later noting too busy with work.] Another’s email bounced back. The claim of the Giga Society is an ideal of a society “open to anyone outscoring .999999999 of the adult population on at least one of the accepted tests.” To continue quoting Paul Cooijmans, “This means that in theory one in a billion individuals can qualify. Please do not confuse this criterion with popularly published scores on childhood tests (which are mental/biological age ratio I.Q.’s that are not comparable with deviation I.Q.’s and tend to be much higher), estimated I.Q.’s of famous people, or self-claimed I.Q.’s of megalomaniacs.” This theoretical ideal is further clarified about estimated I.Q.s of the members by Cooijmans, “The uncertainty of the norms in this range means that the world’s most intelligent persons are not necessarily found in the Giga Society; the actual I.Q.’s of the members, as assessed by the best tests and norms, vary between approximately 140 and 185, the bulk of them being over 160 though.” This can clarify theory and practice to the public. Now, to conversational interaction with some of the members, the solo interviews to date:

Scott Durgin’s interviews:

https://in-sightpublishing.com/2022/03/08/durgin-1/

https://in-sightpublishing.com/2022/06/15/durgin-2/

https://in-sightpublishing.com/2022/07/08/durgin-3/

Andreas Gunnarsson’s interviews: 

https://in-sightpublishing.com/2020/03/01/gunnarsson-one/

https://in-sightpublishing.com/2020/03/08/gunnarsson-two/

Evangelos Katsioulis’ interview: 

https://in-sightpublishing.com/2015/01/01/dr-evangelos-katsioulis-md-ma-msc-phd-giga-society-member-consultant-psychiatrist-psychotherapist-and-ceo-founder-psycall-com-world-intelligence-network-founder-ceo-qiq-griq/

Rick Rosner’s interviews: 

https://in-sightpublishing.com/2014/10/08/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer/

https://in-sightpublishing.com/2014/10/15/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-two/

https://in-sightpublishing.com/2014/10/22/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-three/

https://in-sightpublishing.com/2014/11/01/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-four/

https://in-sightpublishing.com/2014/11/08/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-five/

https://in-sightpublishing.com/2014/11/15/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-six/

https://in-sightpublishing.com/2014/11/22/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-six-2/

https://in-sightpublishing.com/2014/12/01/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-eight/

https://in-sightpublishing.com/2014/12/08/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-nine/

https://in-sightpublishing.com/2014/12/15/ick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-ten/

https://in-sightpublishing.com/2014/12/22/rick-g-rosner-giga-society-member-mega-society-member-ex-editor-1990-96-and-writer-part-eleven-2/

Matthew Scillitani’s interviews: 

https://in-sightpublishing.com/2020/03/01/scillitani-one/

https://in-sightpublishing.com/2020/03/08/scillitani-two/

https://in-sightpublishing.com/2020/03/22/scillitani-three/

https://in-sightpublishing.com/2020/05/01/scillitani-four/

https://in-sightpublishing.com/2020/05/15/scillitani-five/

https://in-sightpublishing.com/2020/05/22/scillitani-six/

https://in-sightpublishing.com/2022/06/08/scillitani-7/

Heinrich Siemens interviews:

https://in-sightpublishing.com/2020/07/01/siemens-one/

https://in-sightpublishing.com/2020/09/15/siemens-2/

Thomas Wolf’s interviews:

https://in-sightpublishing.com/2020/03/01/wolf-one-2/

https://in-sightpublishing.com/2020/03/08/wolf-two/

https://in-sightpublishing.com/2020/04/01/wolf-three/

https://in-sightpublishing.com/2020/03/22/an-interview-with-thomas-wolf-on-games-religions-and-secret-societies-challenging-things-favourite-philosophers-favourite-scientists-smartest-person-and-the-wisest-person-part-four/

For this group discussion, the members who agreed to participate in different degrees: Rick Rosner, Dany Provost, Matthew Scillitani, Heinrich Siemens, and Thomas Wolf. These first questions can clarify fact from fiction in the words of some of the members and help elucidate some membership opinions. What test and score earned membership into the Giga Society for you if you remember?

Dany Provost: Perfect score on PIGS 1. The norm has been substantially lowered since then.

Rick Rosner: All right, first, let me start with a disclaimer that I have a kidney stone, and I’m on this muscle relaxant called Flomax, which relaxes everything. So, it’s worth one standard deviation off my IQ in whatever junk comes out of my mouth. I don’t know what specific test it was, a Paul Cooijmans test, though. I’ve had reasonable success with his tests. They are very hard. They’re on par with the Hoeflin tests, but the Hoeflin tests don’t go up to the Giga level. The Cooijmans tests purport to go up there, but you must do fantastically well. It’s arguable whether there really is a distinguishable Giga level that humans can reach. I mean, statistically, if you call Giga, “One in a billion intelligence,” that is problematic because intelligence is general. You can find the person with the most significant bench press because that’s a particular action, but thinking is very general. So, it’s tough to pin down any kind of hierarchy. It’s probably significantly higher, the higher you go. 

I mean, the way Binet initially thought of IQ was just to separate school kids into roughly five bands of ability, so they could get their appropriate educational resources. Then the American Terman and others took it over and gave it a bunch of bells, whistles, and false precision. You can reasonably convincingly say that somebody who scored an average of 125 on three IQ tests is probably better at mental tasks than somebody who scored 75 on three IQ tests. However, the ability of tests to validly differentiate between an IQ of 120 and 125 is highly questionable. 

Matthew Scillitani: For me it was a perfect score on Psychometric Qrosswords, 80/80 or I.Q. 190 (15 S.D.). Like most Giga members, my qualifying score was renormed such that it’s no longer possible for one to qualify with the same test. As of this interview, a perfect score on Psychometric Qrosswords is I.Q. 177.

Heinrich Siemens: With my score on the CIT5 test (28/44), I won the Price of the Beheaded Man and qualified for the Giga society. When I submitted the Marathon test, it was not enough for the Giga qualification, but later Paul Cooijmans increased the score by 1 point, so in retrospect it would have been enough for Giga too.

Thomas Wolf: Test for Genius, long form, numbers subtest.

Jacobsen: What were the contexts under which joining the Giga Society and the first impressions of it?

Provost: I wanted to become a member for commercial purposes. At the time, I had written a best-seller book in French that I had translated in English and I wanted to sell it on the Web. Unfortunately, the project never took off…

Rosner: As far as I know, the members of the Giga Society don’t do much together. We’re scattered throughout the world. I don’t know if any other members have contributed to the Giga Society journal run by Paul. The most active thing I’ve done is take Paul’s IQ tests, which, in addition to being challenging for me, provided help. When you’re trying to figure out as a test creator what scores correspond to what IQs, you need data points based on test takers’ performances on other IQ tests. So, I’ve taken probably a dozen of Paul’s tests and done as poorly as getting a 158 on one and a Giga level on one, though my scores are subject to revision as he gets more data points.

My intention when I set out taking all these tests was to eventually score high enough on a test to join the Giga society and say I have a one-in-a-billion IQ. Even though, the concept of one-in-a-billion IQ is questionable. Several people out there are very adamant in their claims of being one of the smartest people in the world, if not the most intelligent person. But my shtick is claiming one of the world’s highest IQs but then saying I’m kind of a clown and IQ doesn’t mean all that much, which I think is a better strategy than going around saying, “Oh yeah, I’m the smartest person, in the galaxy.” In junior high, I got into a fight with a kid and the other kid when we’re in front of the principal’s went, “He’s done it. He did this, he did this.” I said, “I think it’s both our faults.” I got in less trouble because I understood how to be more believable.

Scillitani: I joined largely to reward myself for my effort, for the prestige, and to see what membership was like. There was initially no impression the society made on me because there was no member communication and nothing seemed to happen following my admission. Later, my membership allowed opportunity for interviews and there was communication between members, so I would say it has been a mostly positive experience. People have also reached out to me and asked questions about I.Q. testing and related topics, which is nice.

Siemens: It has long been my goal to become a member of the Mega and Giga societies. When I achieved this goal, I was very happy. It just feels good.

Wolf: It was a sporting ambition, trying to test my limits –  like participating in a sort of mental “iron man”. As I was only the second member at the time, I didn’t really see it as a “society” at first, more as an achievement.

Jacobsen: What have been the pluses and minuses of the Giga Society for you?  

Provost: Pluses: contact with other smart people and invitations to join other high-iq societies (prestige). Minuses: can’t say…

Rosner: It’s good for my self-esteem, knowing that I have the gumption to solve super-hard problems well enough to score at a one-in-a-billion level. You know what? I’m trying to do other stuff: write a book. I worked as a writer for Jimmy Kimmel for a dozen years, and some of my co-workers called me an idiot or worse. It was nice to have that in my back pocket. I may not be a good craftsman of jokes as some of the other people at my job, but very few people can match me when it comes to figuring stuff out. 

I mean, writing on a daily late-night comedy show is challenging and, for me, maybe a little more challenging than some others, and having this monster IQ is one of the things I told myself about myself to help keep me going. 

Scillitani: For pluses, there is some prestige and fame that comes with membership, interview and book opportunities, and communication with other members. On the negatives, there is some bad attention on rare occasion.

Siemens: A real club life has not existed so far. It’s probably difficult with so few members, none of whom know each other personally.

Wolf: On the plus side, the membership, after having attracted some – unexpected – media attention, opened some doors for me, especially in the professional field, and it opened up interesting new contacts and conversations, even friendships. On the minus side, it also attracted some unwanted attention, envy and hostility, including insults and in one case even serious death threats. Initially, it was a great joy for me to answer to all the people who contacted me, but, sadly, I had to become much more restrictive and careful over time. It was a bit like becoming a C-list celebrity with its advantages as well as disadvantages.

Jacobsen: Since taking part in high-I.Q. societies and communities in general, what have been some of the most useful parts of those societies and communities for you?

Provost: This is the first time I get involved. I have been a very silent member so far.

Rosner: Well, when I was under half the age, I am now qualified for the Mega Society. A member of the Mega Society was using the Mega Society as a talent search. He thinks that high-end IQ tests can maybe find people who had fallen through the cracks and weren’t having their skills utilized to the fullest. He kind of mentored me and pushed me along and got me off my ass to a certain extent, and not only me, but a couple also other people too that I know of. So, that’s been one of the advantages. One of the disadvantages is that when I was in my 20s, I was always very eager to have a girlfriend, and a guy from a high-IQ society would not get me a girlfriend. It’s a bunch of other guys who also were bad at getting girlfriends. 

Scillitani: Communication with other members is by far the most useful reason. There is also being able to publish one’s material without censorship but I don’t often use that benefit.

Siemens: If there is such a thing at all, I have made some internet friends. But maybe I’ll meet one or the other in real life, that would be quite exciting.

Wolf: I can sum this up easily and quickly: broadening my view. 

Jacobsen: Since joining the Giga Society, for whatever personal purposes, have you used the Giga Society for anything, even as personal motivation to give back talents in some manner to the public or for personal development motivation?

Provost: Not really. I’ve had a very busy schedule. Now, I’m more inclined to take a bit of time to answer questions that can hopefully be helpful to some people.

Rosner: I don’t know how anybody else has responded to any of these questions, and I’ve already talked a little bit about how it’s been good for my esteem at times when it has been under attack. It’s also been vaguely good at getting the publicity and maybe getting me a literary agent for a while. I have a bizarre life story. I spent ten years in high school off and on, and it’s just one more layer to… it’s gotten me like four TV Pilots, roughly, where it was either about me as a high IQ weirdo or it was about a bunch, a group, of high IQ people attempting to solve problems, or there was one show, which asked the question, “Could half a dozen people with non-genius IQs do as well as one person with a genius IQ?” And none of them got picked up, but at least I got the pilots. 

The stuff that I just talked about; plus, I’ve managed when I was working in bars, I spent 25 years bouncing bars and periodically a big bar with a bunch of bouncers, like a dozen bouncers on staff, sometimes a group of aggressively misbehaving bouncers will start running the crew and just doing bad stuff, kind of the way that you see in movies, where like a few bad cops band together to do lousy cop stuff – but in a much smaller scale. And then there’s a purge, where the management finally gets wind of the misbehavior and tries to unload everybody. I’ve survived a couple of those purges because management just thinks, ‘Oh, he’s just a high IQ weirdo who just likes to catch fake IDs,’ they leave me alone because that’s an accurate perception. I wasn’t part of whatever scam the other bouncers had going on. I just wanted to pursue my craft of catching the one person in 90 who was lying to me. The Giga IQ thing helps me in situations where people would just dismiss me as a weirdo and instead half listen to me as a weirdo who’s good at stuff. 

Scillitani: Many people have e-mailed me since joining and asked for advice regarding I.Q. matters and I’ve responded to every one. That’s been my way of contributing to the high-range community.

Siemens: Not really.

Wolf: I did not really use the society itself, but the media attention and contacts that came with it. It gave me the  unique and great chance that some people of importance listened to me at least a little, and this was of mutual benefit and not  just  a one-way street. As I stated, it helped me professionally, but in the other direction, I could also give back in my field of work and really help improve cybersecurity significantly for some organizations of system relevance. I’m very happy about this. Unfortunately, I also learned that my influence was quite limited. In 2020 / 2021 I made it my mission to try and positively influence – at least a little bit – the extremely bad and vastly over-restrictive Covid policies decision making in Germany, but got nowhere, the media panic making was just so much stronger. Also, I tried to improve cybersecurity globally through an invention (and patent) for greater resilience of knowledge-based authentication, but the effect stayed limited to a few companies, as I was not able to get through to the really big tech players.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. Giga Society Group Discussion 1: the Bedrock. February 2024; 12(2). http://www.in-sightpublishing.com/giga-sociey-1

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, February 15). Giga Society Group Discussion 1: the Bedrock. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): JACOBSEN, S. Giga Society Group Discussion 1: the Bedrock. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, Scott. 2024. “Giga Society Group Discussion 1: the Bedrock.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/giga-sociey-1.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S “Giga Society Group Discussion 1: the Bedrock.In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/giga-sociey-1.

Harvard: Jacobsen, S. (2024) ‘Giga Society Group Discussion 1: the Bedrock’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/giga-sociey-1>.

Harvard (Australian): Jacobsen, S 2024, ‘Giga Society Group Discussion 1: the Bedrock’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/giga-sociey-1>.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “Giga Society Group Discussion 1: the Bedrock.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/giga-sociey-1.

Vancouver/ICMJE: Scott J. Giga Society Group Discussion 1: the Bedrock [Internet]. 2024 Jan; 12(2). Available from: http://www.in-sightpublishing.com/giga-sociey-1.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

My Journey

 

 

 

 

 

 

 

 

 

 

 

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: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 12

Issue Numbering: 2

Section: B

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 30

Formal Sub-Theme: None.

Individual Publication Date: February 15, 2024

Issue Publication Date: May 1, 2024

Author(s): Masood Ahmad

Word Count: 1,266

Image Credits: Scott Douglas Jacobsen.

International Standard Serial Number (ISSN): 2369-6885

*Please see the footnotes, bibliography, and citations, after the publication.*

Keywords: Afghanistan Childhood, Bachi-Bazi, Family Struggles, War and Violence, Desire for Peace, Educational Aspirations, Patriarchy, Limited Female Freedom, Taliban Fear, Migration Decision, Iran Transit, Illegal Path to Freedom, Turkish Border Journey, Smuggler’s Tactics, Survival Struggle, Bulgarian Ordeal, Police Brutality, Refugee Camp Conditions, Journey to Freedom, Humane Treatment in Austria, Asylum in Italy, Family Reunion, New Life in Europe.

My Journey

I grew up in Afghanistan, in a city a few miles from Kabul. I spend my childhood mostly at home. Only when I grew up, I understood why I was not being allowed out. There are people in Afghanistan who tend to sexually exploit boys, and this is called ’bachi-bazi’. We were living in a joint family, and we were living in my mother’s parental house. My father found it hard to find a job, and my mother was the sole earner in the family. We never had our own home, and only lived in a rented house.

I had only seen war my entire life. When children were seeing cartoons in other parts of the world, I saw bomb blasts, suicide attacks, and people getting killed, and this became a normal routine in my life. I wanted to get away from this conflict and live a peaceful life. Also, my family was both educated and open-minded, we found it hard to get along with other people. My sisters lacked freedom, and even though my parents were liberal, my uncles interfered in our family matters and curtailed my sister’s freedom. I was also afraid, if the Taliban came to power again, my sister’s life would be destroyed. I have to emphasize that the patriarchy in Afghan society is not a part of Islam, but despite it. Thus several freedoms, that exist in almost all Muslim countries, and are even encouraged by their governments, are severely limited in Afghanistan. For example, in most Arab countries more women have registered for university degrees than men. The ratio of females to males who are enrolled in university education is 108 percent in the arab world. So, for every 100 men, there are 108 women who are studying in Arab world. This ratio in Qatar is 676 percent and Tunisia in 159 percent. Compare this to Afghanistan, where only 5000 female students studied at universities in 2001. This is negligible in a population of 20 million people, which was approximately the population of Afghanistan in 2001. It is for these reasons, I decided the only way to save my sister’s life was to move them out of Afghanistan. But to move them out, I needed to get out first. Thus, I took the dangerous journey of moving out of Afghanistan.

I first took a visa for Iran and traveled to Iran. I found that even though Iran was better than Afghanistan, it was far from being a nice place for my sisters and mother to live. It was also not possible for us to stay there legally for a long time. Thus, I could not legally travel to other countries and was forced to take an illegal path to get out of that part of the world. I traveled to the Turkish border by bus and during a part of the journey, the driver put me in the luggage compartment. I felt suffocated and claustrophobic in that small space. Apart from that, there were other people stuffed in that small place.

Finally, I felt relieved after getting out near the Turkish border. We stayed there on that border traveling in fields, eating and sleeping in open fields, for a couple of days before starting our journey into Turkey. I got sick with a fever, and it was at this point the trafficker came and told us that it was time to move on. I just had one bottle of water, and I had to travel on foot to Turkey. We walked continuously to Turkey, without taking a break for about twenty-four hours. At this time, I remember falling from a mountain, getting hurt, losing my only bottle of water but had to carry on walking to freedom.

After reaching Turkey, we were put in a cow shed, then when the trafficker felt we would get sick, he put us in a room, which he locked. We were given food only once in two days. We then traveled to Bulgaria on a boat, and then we were locked in a shipping container. It was very hot and suffocating inside. I also saw families, with children who were also locked in it. People started passing out, as we found it hard to breathe in it. We were kicking the container so that it would open and we could breathe properly, but it did not open. We stayed in this torture for about nine hours. As soon as we came out in Bulgaria, we were taken to a house. That house got raided by police, who started beating people randomly and then arrested everyone. The police kept us locked in a room, again with no windows. We were only allowed to go to the toilet once or twice a day, and that is where we could drink water. After that, we did not get any food for two full days. So, we had not eaten anything for three days. We tried to ask the police for food, but they would not respond. I remember telling a police personal that I would die as I had not eaten anything for days, and he responded that he did not care, as I had come illegally.

After two days, they took us to a closed camp for refugees. After four days, we got a small piece of bread, with some vegetables. It was so small, that we people eat it in a single bite. They also refused to give any more food to us, and we had to wait till the next day for the food. We were kept in this closed camp for a week, and then we were transferred to an open camp, from where we could move out. We were allowed to go out of that open camp. We left Bulgaria, again on foot to Serbia. We traveled for days on foot, and we used to sleep in the forest and kept walking for days. I remember sleeping on a road when we came out of the forest. As it was raining, we were falling, and we had all got injured during this travel. We had no food, and we survived on any wild berries and any fruits we would get in the forest. We walked past Serbia into Hungry. We got arrested in Hungry too. We were again put in a closed camp. We were kept for a day in the closed camp, and then we were let out. We were left out and lived on the street for a few days.

We boarded a train to go to Austria from Hungary, but the train was stopped as the borders were sealed. However, we ran away and reached the borders of Austria. As soon as I entered Austria, I experienced humane treatment for the first time during this journey. I was injured, and so I was given medical treatment. The people in Austria were nice to us, some people welcomed us with flowers. Finally, we went to Italy, as I had heard it would be easier for me to bring my family there. We again lived as homeless people in Italy for a month. I had a sleeping bag, I used to sleep on the streets. I slowly got asylum in Italy, and could also manage to get my sisters and mother out of Afghanistan. Even though I suffered a lot on this journey, I think it was worth it, if I had not taken it, my sisters would be stuck in Taliban-ruled Afghanistan and would have no life. Now they are happily settled in Europe as productive members of the society.

Bibliography

None

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Ahmad M. My Journey. February 2024; 12(2). http://www.in-sightpublishing.com/ahmad

American Psychological Association (APA 7th Edition): Ahmad, M. (2024, February 15). My Journey. In-Sight Publishing. 12(2).

Brazilian National Standards (ABNT): AHMAD, M. My Journey. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 12, n. 2, 2024.

Chicago/Turabian, Author-Date (17th Edition): Ahmad, Masood. 2024. “My Journey.In-Sight: Independent Interview-Based Journal 12, no. 2 (Spring). http://www.in-sightpublishing.com/ahmad.

Chicago/Turabian, Notes & Bibliography (17th Edition): Ahmad, M “My Journey.In-Sight: Independent Interview-Based Journal 12, no. 2 (February 2024).http://www.in-sightpublishing.com/ahmad.

Harvard: Ahmad, M. (2024) ‘My Journey’, In-Sight: Independent Interview-Based Journal, 12(2). <http://www.in-sightpublishing.com/ahmad>.

Harvard (Australian): Ahmad, M 2024, ‘My Journey’, In-Sight: Independent Interview-Based Journal, vol. 12, no. 2, <http://www.in-sightpublishing.com/ahmad>.

Modern Language Association (MLA, 9th Edition): Ahmad, Masood. “My Journey.” In-Sight: Independent Interview-Based Journal, vo.12, no. 2, 2024, http://www.in-sightpublishing.com/ahmad.

Vancouver/ICMJE: Masood A. My Journey [Internet]. 2024 Jan; 12(2). Available from: http://www.in-sightpublishing.com/ahmad.

License

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Based on work at www.in-sightpublishing.com.

Copyright© 2012-Present by Scott Douglas Jacobsen and In-Sight Publishing. Authorized use/duplication only with explicit and written permission from Scott Douglas Jacobsen. Excerpts, links only with full credit to Scott Douglas Jacobsen and In-Sight Publishing with specific direction to the original. All collaborators co-copyright their material and may disseminate for their purposes.

Pith 817: You know something

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/14

You know something: Sometimes, the greatest point of motion is stillness as things enter unified discord; calm is forward.

See “Chao.”

License

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

Copyright

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

Pain Can Be a Guide

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/14

You can live too long, but you have to live too long to be that guide.

Pain can be a cruel deliverance driver, as in the singular case of David Goggins. However, that is someone as broken as a man who does nothing but eat and indulge. However, the former comes with more social rewards than the latter.

In more self-humane terms, pain can be a river flowing alongside the riverbanks of daily pleasures: delicious food, beautiful sights, enjoyable music, pleasant weather, friendly company, and satisfying work.

Pain is a prerequisite of embodied existence and a necessary path to longer-term satisfaction. I only speak from personal experience. Most of the more painful things in life — and plenty never spoken or written about — will be left to the grave for most of us.

We all have those. As one of my dearest old women friends, who is in her 70s now, told me in exasperation about nothing while gardening with her, “I think this is Hell.” It was firm. It was deep. It was worth the memory. That is Dale. That is in Fort Langley. We continued gardening.

Or old Bob, who considered me as a son, when I queried about his father, as his mother was still around, said, “He’s dead.” His father helped him build a building and then died in a car crash. That is in Fort Langley. He continued making lunch at his restaurant, in the building built by his father.

Or a young lady in her early 20s during work with another older woman who was mentoring said, “I was raped.” Silence. That is in Langley. We continue cleaning stall fronts at the ranch.

Or another old woman close to me sad in contemplation of suicide at her bed, “He molested me.” That’s in Fort Langley. Consolation does not provide much salve.

Or the young woman at the pub where I worked in multiple positions running out the back of the restaurant sitting and crying, screaming, punching the wall, “I fucking hate this so fucking much. It hurts so fucking bad.” We had to go back to shift. Her partner cheated on her. That’s in Fort Langley. Listening helped.

Or my father falling down the stairwell drunk, telling me to go fuck myself before cutting him out of my life and then entering major depression with anxiety about a decade ago. At the same time, every other area of life collapsed on me.

These pains, whether experienced personally or vicariously, are important. You have to encounter them and endure them.

You can live too long.

It is important to keep going, not stop, and to allow these moments of pain to be as important as allowing moments of pleasure. This river and this riverbank are the flow of life and a necessary integration for the development of experiential wisdom, which is to say, practical knowledge of the human condition.

It is a fulcrum between which the second self emerges. Your authentic self: Life is no longer a game or a simulation. It’s real, with real choices, consequences, loss, and gain.

You can live too long, but if you do not live too long, you miss passing on this necessary wisdom and the potential to experience more of the human condition.

License

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

Copyright

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

The Reason Freethought Groups Work

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/13

I’m going to meander a bit.

Even though they work on shoestring budgets, they tend to work more than fail. That’s baffling at face value. We can reflect on why, though.

The fundamental practical reason for the success of the freethought movements, personalities, and organizations is this: We live in unjust societies. Justice and truth tend to speak for themselves.

So, the cost to speak to them and actualize them is low. The cost to repress and suppress them is high. That is an intriguing point. It simply sucks to know the truth about one’s society because all societies have their crimes. The current mistake is to take the crimes for the society today.

They have them hidden. They have their elites and educated classes, many of whom have devoted careers to suppressing society’s truisms. These crimes are rooted in a deep aspect of human psychology: We’re deeply violent — to the environment, to one another, and to ourselves.

The late Lee Maracle spoke to these truths, in fact, about the — if taking a single example — parallel in violence against women of culture and violence to the environment, or rather disregard for the health of the ecosystems sustaining us. That is a subtle and essential point.

Canada has a wide range of humanist groups explicitly or humanistic organizations implicitly. North America, too, as is the case with most advanced industrial economies.

In societies where the necessities of life are more met than in other societies and where there are no concerted coercion efforts to delude the public, humanistic values pervade the societies as the air and humanist organizations emerge in these pockets more likely than not.

The nature of the movements is based on parts of history, modernity, and even pre-history, where affluence is present to fully develop the brain and body.

Cognition and physical ailments are minimized. Time for education and resources are available for that education with fewer socioeconomic barriers, e.g., class or caste.

That’s why primarily majoritarian societies or sectors of society with majoritarian rule tend to have human subtypes pop up. On the flip side, it’s also why demagogues crop up, too, like weeds.

Freethought societies form in these contexts, milieus. They aren’t accidents. They’re organic growths, like a froth of fertile roses in proper soil. There are many elements, which is also the reason for the historical fragility in formal organization.

They have been wiped out, too. The discarded remnants and disparate elements are not eliminated, though, as these elements permit them to flourish in other parts of the culture — even the most oppressive.

That’s why I think the addition to the newest Amsterdam Declaration was important in framing this as a historical and global emergence — so many different periods and cultures — as well as a contemporary Western structure. In historical terms, no one gets to own it because there is no governor anywhere for it; at the same time, everyone gets to own it, likewise, in modernist terms.

The functionality of human groups and individuals in societies is a pursuit of truth in an empiricist, rational, and compassionate mind. Anything less would be less than humanist.

The reason religious groups become so powerful is the financial backing and life commitment of that financial support of religious believers. If you remove the tithes or zakat, for example, if you take away the tax-exempt status on land and buildings, if you remove public donations, if you remove grant money from the municipalities, provinces/states/territories, and federal monied help, religious groups tend to collapse.

Freethought groups, not so much. They run on low budgets far often — look at the global South groups. They should get most of the funding because of the great value of their contribution and the currency exchange rate valuation. Your currency makes a more significant difference in a poorer country than yours.

Donations to global South freethought organizations matter more in that regard. Freethought organizations pursuing honest education in science and the humanities are gems.

If we are committed to the pursuit of justice, truth, and a sense of grounded fairness, we should acknowledge and support freethought organizations and champion our public figures as much as justifiably possible, except in rare cases of crimes.

That’s my hope for us. I am not simply making this request of others; I have done so myself.

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

Copyright

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

So, What, Now? The Next 20 Years.

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/12

Dear North American Secularists,

The central population devoted to Trump-like politics is the married, Evangelical Christian, Republican, European-American base, which is between the ages of about 59 and 77.

Almost 20,000,000 of this population of 76,000,000 Baby Boomers – significant hunk – are dead. Only some identify with formulating philosophy as theology, social organization as an ethnic identity and God-given mandate, and political identity as biblically-driven. They are less diverse than other demographics but diverse nonetheless.

In terms of the long arc of the Church and State war for the ‘soul’ of the United States of America, secularists, by and large, have been winning the war and will probably win the war.

However, as there must be some, there will be significant setbacks in the achievements, as we are seeing. Roe v Wade, naturally, was a huge one. We have observed this in several countries in terms of the setbacks.

Which should be cause for vigilance, not despair; the anti-immigrant fears of these populations are rooted in reality in two parts: one, this population is not replacing itself; two, that population is bleeding out.

They do not want immigration because this represents furtherance of an ongoing process of dilution of their demographic authority. Something has been happening over several decades.

There is a small quantity of this in Canada, but nowhere near as strong as in the States. In 2021, the American population was 331,900,000 people — about 56,000,000 out of 331,900,000 or 16.9% of the population.

That is nothing. That population is likely a smaller portion, given that the numbers were from 2021. Also, as noted above, only a non-total but large subpopulation of the 16.9% actually adheres to these ideological positions.

They are aging out, dying, or leaving those movements. The question is not a timeline in the short term. We will experience setbacks from internal disagreements and infighting.

We will witness massive setbacks for women’s and others’ equality. I do not believe in a divine arc to justice. However, I consider the arc a statistical orientation tending to the betterment of lives in general.

In the next 20 years, when we cannot blame others for problems in society, those who still do this will have to answer for things done now and in the future.

We should act now based on how the world will likely be 20 years from now, not on these historic moments before us.

We are at a precipice with general artificial intelligence as a possibility, with nuclear annihilation as a threat, with anthropogenic climate change as more urgent than ever, and a growing number of problems sociopolitically and economically in societies.

Secularists of all stripes have a role to play in combating these problems in a rational, considered manner. So, to me, we cannot be a force of oppositional change forever.

We must be something beyond implementing common values in response to Church and State separation challenges, identity equality, science education, etc. We must be a proactive force more than ever, selling the positive compelling vision of a world without gods: The goodness of the ordinariness of secular values and ideas.

It is not a difference in the ranking of the values or the values themselves. It is a difference in the frame or orientation of the values. This is the issue before us. How shall we build a new frame fit for those values in the next 20 years?

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

Copyright

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

God Is Unconditional Love?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/02/11

I love this claim.

Because it feels right, in the same manner as if a belief in high-level metaphysical talk or any use of the prefix “meta-” feels right. It is as if writing in pretentious terms makes one feel good — it does me. The only difference with me: 1) I admit it, and 2) I do not only write in those terms, and 3) few people comprehend what they are they’re getting at — including them (good, f’em).

This feels-good-so-is-right derivation seems incorrect to me. The idea of God being love or the source of all love being God, as in God wants a relationship with you. God wants a relationship with everyone, to be in unified, loving communion with the divine in Heaven.

Only a couple of decades or so ago, this was an unquestioned assumption of the population, or most of it, in my country. According to Statistics Canada, in 2001, more than three out of four people in Canada identified with a theistic belief.

Now, that number in 2021 plummeted to a little over 1 in every 2 for Christians, which looks like, if taking the line of best fit and extrapolating ahead from 2021, a decline of the Christian faith to less than half of the population of Canada by 2024. This year! It depends on the frame of Christianity, but, on the whole, given the history, that is not necessarily a terrible thing.

That is unprecedented in the over 150 years of the country or since the formal founding of Canada. We can ignore the crimes and the immigration patterns leading to the mass belief in Christianity. However, we can acknowledge the general increase in the Nones or those who identify as agnostics, atheists, or without religious affiliation in general.

All these and other factors play into the growth of the non-religious. Another is the skewering of the religious talk as assertions about the metaphysical. People are more hip to religious propaganda and double-talk. They’re also more aware of terrible claims about God.

One of those, which is central to this article’s analysis, is that God is love, or rather, unconditional love. This has some ideological content, and it is content that gets asserted quite a bit. On the other hand, it does have a monotheist bias. It has a North American and European interpretation bias. That lens will influence this cultural phenomenon.

This argument for the deity. While at the same time, there is the generalized formulation of this. Even in the polytheistic faiths, some have a singular godhead behind these manifestations of the plurality, the cornucopia of fruity gods. Regardless of the fundamental base definition of God as omnipotent, omniscient, omnibenevolent, aseitous, and the like, we have to wrestle.

We have to take on this moral claim because the valence is in a good/bad axis and stands as a philosophical truth claim. Now, is it true? We can reference Christian scripture, where most Muslims accept most of Christian scripture except the divinity of Jesus Christ/Yeshua Ben Josef, so Josh. At least two passages refer to God as love:

  • 1 John 4:8 — But anyone who does not love does not know God, for God is love.
  • 1 John 4:16 — We know how much God loves us, and we have put our trust in his love. God is love, and all who live in love live in God, and God lives in them.

With these definitions of the Bible, this can account for a couple to a few billion people, whether now or in the past. With God as love, it is both something projected from God and inheres like the Theity. It is a godly attribution and derivation for everyone, potentially.

However, when stated explicitly, even when not considered in the phrase, the implication is that God is unconditional love from “God is love.” However, we know the conditions within the theology. One must be a believer in some sects or denominations or theological frames.

Which is weird; why would the God of love have favourites? If that is not true, we can consider some extended aspects of God’s unconditional love phraseology. Assume God exists, assume believers were created in God’s image; in fact, all of Man was created in God’s image; that’s fine.

If there is no particularism for this part of the ethic, God loves all. He wants a personal relationship with everyone, hence the need to spread the Good News of the Gospel of Jesus Christ to all the world’s people.

We must come to the premise of unconditional in the phrase. At a minimum, there is a condition for beings to have a love of God: Existence. Not only that, one must assume the existence of a God with an attribute of absolute, all-encompassing love — an objective reality of the love of all. We can ignore the existence of God and take that as a given in this belief system.

With that assumption, the recipients of this love must exist; without existence, there is no love to receive from God. Their existence is a condition of their getting the love of God at all, even in the most generous, universalist sense of ethics.

Thus, the phrase in its ultimate meaning: “God is unconditional love,” is false in even the most generous of terms, where God is assumed, a God of all love is assumed, and so on. Those beings must exist as a first condition. Thus, the claim, common in culture, is false, as demonstrated.

Where does that leave us? In realistic terms, on our own.

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

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

Pith 816: King of Kings

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/12

King of Kings: I do not wish to be king, never, as I do not want the sword in the stone; I have the shield, am the augur.

See “I observe.”

License

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

Copyright

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

Pith 815: You cannot stop me

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/11

You cannot stop me: Not merely because I relate to you, but because I am: You: I am your eventuality; therefore, I am inevitable; so, where am I?

See “No dimensions, what is future, and past?”.

License

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

Copyright

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

Pith 814: 𒍣, Zid

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/10

𒍣, Zid: Grain on grain, cards settled, form among the vacuum; artifice on affect, tower settled, pierce among the doom; give, & give, & give, then go; pillar’s pillers, sands settled, zid, & zid, & zid, then zoom; the pillar of sand falls as the cards, artifice and affect settled, doom settled, pierced by 𒍣.

See “Is it clear, now, why I do what I do? Then go.”

License

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

Copyright

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

Pith 813: A/77/L.105

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/10

A/77/L.105: Duty to today, is duty to the morrow and the past, internationalist structures’ new blood needs investment.

See “MUN.”

License

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

Copyright

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

Pith 812: See, sea, C

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/10

See, sea, C: fastingnull then lightblacker than; eyeswish for houp, but null; no food sea, you C; too quick, but null.

See “Sea, C, saw.”

License

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

Copyright

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

Pith 811: Fun Fact

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/10

Fun Fact: Kiya Tabassian is a real person.

See “Yeah, me too.”

License

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

Copyright

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

Pith 810: Parathalassios

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2024/02/10

Parathalassios: Once I ride on tide and turn, to land and man to brand and burn; the world is swirl as water was daughter.

See “Purrsos.”

License

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

Copyright

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