Category Archives: Canada

Kaali: The Short-sightedness of Censors

Image Courtesy: Wikipedia

Following Humanists International‘s expression of deep concern regarding what it has called “the judicial harassment of poet and filmmaker Leena Manimekalai“, Humanist Ottawa has issued a letter to the Canada Excellence Research Chair in Migration and Integration, Dr. Anna Triandafyllidou.

In the letter, Humanist Ottawa President Robert Hamilton expressed the organization’s “deep concern for the egregious actions taken by CERC Migration and Integration and Toronto Metropolitan University against filmmaker Leena Manimekalia and her short artistic film, “Kaali.

Image Courtesy of Humanist Ottawa

Humanist Ottawa asserted that CERC “asserted a privileged position of your organization over a person of colour and a member of the 2SLGBTQ+ community – in glaring opposition to your own stated values of diversity, equity and inclusion. As well, these action unequivocally contravened Article 18 of the United Nations Declaration of Human Rights supporting freedom of thought, conscience and religion.

Manimekalai, who has previously identified as bi-sexual, had been selected to produce a creative piece on multiculturalism in Canada as part of the national level academic programme ‘Under the Tent’ organized by CERC Migration – Toronto Metropolitan University. The film, ‘Kaali’ was launched at the Aga Khan Museum on July 2, 2022.

The documentary film documents Manimekalai in the guise of the Hindu goddess Kali wandering the streets of Toronto at night during a pride festival. Manimekalai observes groups of people out on the town, riding the subway, stopping at a bar, taking selfies with members of the public, and sharing a cigarette with a man on a park bench.

Humanist Ottawa pointed out in their letter to Dr. Triandafyllidou that CERC’s actions “directly empowered others who have disseminated hate speech posters and other social media advocating violence and death against Leena Manimekalai. Your actions have cause the perpetration of flagrant injustice and have forced Leena to take steps to protect her safety.”

Maintaining an intent to promote diversity and inclusive values, Maimekalai was quoted in the New Indian Express as saying: “Kaali, the film is all about choosing love and championing humanity. Trolls who are witch-hunting me are fueled by hate. They have nothing to do with faith. If they are patient enough to watch the film they might choose love. But that’s exactly why they want the film to be banned.”

Taking aim at CERC’s status as a federally-funded status, Robert Hamilton also wrote, “In addition, your acquiescent public apology to vague assertions of offence were not only short sighted, but were indeed corrosive to individual freedoms that Canadians cherish and have fought to preserve including the freedom to express artistic and religious idea.

Finally, you took quick actions against the filmmaker without due consideration to the foreseeably dangerous consequences that could ensue. This speaks to a failure in judgement and accountability unworthy of a federally-funded program and an institution of higher learning. Canadians deserve and expect better than this.

On 4 July, the High Commission of India in Ottawa issued a statement calling on the Canadian authorities and event organizers to withdraw her film. Her film was subsequently withdrawn and her name removed from the ‘Under the Tent’ programme by Toronto Metropolitan University, while Toronto’s Aga Khan Museum host to a screening of her film apologized for any offence caused by the film.In India, a de facto ‘blasphemy’ provision , Section 295A of the IPC allows up to three years imprisonment for “whoever, with deliberate and malicious intention of outraging the religious feelings of any class of citizens of India, by words, either spoken or written, or by signs or by visible representations or otherwise, insults or attempts to insult the religion or the religious beliefs of a class.”

To date, CERC does not appear to have provided any public statement of how it may plan to take accountability for its contributions to the risks faced by Manimekalai. Humanist Ottawa provided some expectations from the perspective of the organization’s inclusive humanist values:

Accordingly, we therefore urge you to:

  • Promptly express a public apology to the filmmaker, Leena Manimekalai
  • Publicly articulate support for the legal, free expression of thoughts and ideas
  • Financially compensate the filmmaker for the pain and suffering that she continues to endure
  • Financially underwrite all expenses needed to ensure the safety and security of the filmmaker

HumanistFreedoms.com encourages you to share your perspective on this situation with Dr. Triandafyllidou by writing a letter of your own – and by commenting in this post.

Citations, References And Other Reading

  1. Featured Photo Courtesy of: https://hindutrend.com/images-of-maa-kali-face/
  2. https://humanists.international/2022/08/india-drop-investigations-into-filmmaker/

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.

Second Annual Pride Week In Russell Township

Image Courtesy: Wikipedia

On Saturday, August 20, 2021 , local residents and community leaders of Russell Township gathered at the Township Hall for the second annual flag-raising celebration of Pride Week.

HumanistFreedoms.com is proud to have reported the activism of a dedicated humanist in organizing the first Russell Township Pride Week flag-raising ceremony in 2021.

Russell Pride Week 2022

During this year’s celebration, Dr. Richard Thain, one of the event’s organizers said he was proud to take some time to “stop and reflect about things which are important to us: community, inclusion and renewal.

Two of Russell Township’s Councillors (Cindy Saucier and Mike Tarnowski) were in attencance. As was the Township’s mayor, His Worship Pierre Leroux who delivered a welcoming speech.

Other speakers included a local mother of two gay sons, and a high-school student who explained how in some local schools, 2SLGBQTQ+ students do not feel that they receive acceptance and support from the school administration.

Key organizers of the bi-lingual event included the KIN Club of Russell as well as Geneviève and Réjeanne Thain. Kinship, care and the passing of compassionate values from one generation to the next was clearly a theme of the activity. Geneviève commented that “…selon Statistique Canada, en 2018, les Canadiens de minorité sexuelle étaient deux fois plus susceptibles de déclarer avoir été victimes de comportements inappropriés en public, en ligne ou au travail. N’oublions pas que l’article premier de la Déclaration universelle des droits de l’homme stipule que « tous les êtres humains naissent libres et égaux en dignité et en droits.

Richard and Geneviève Thain

According to Statistics Canada, in 2018, sexual minority Canadians were twice as likely to report experiencing inappropriate behavior in public, online or at work. Let us not forget that article 1 of the Universal Declaration of Human Rights states that “all human beings are born free and equal in dignity and rights.

A highlight of the event was the performance of Lara Fabian’s La Différence by local singer, Lise Dazé and a brief presentation by Mme Denise Latulippe.

In 2022, human rights and the warm inclusion of all people in our community remains both one of our most fundamental of Canadian values – but also something that individual and collective Canadians should take time to reflect on and contribute to in a meaningful way. There are so many wonderful communities throughout the country and all of them can only be enriched when their members take time to care for one another.

Well done to all those who gathered on a warm August day to remember where we’ve been, where we are and where we wish to go with UNIVERSAL human rights.

Citations, References And Other Reading

  1. Featured Photo Courtesy of: Dr. Richard Thain
  2. https://kinclubofrussell.ca
  3. https://www.facebook.com/388050434576352/videos/1532015760478037
  4. https://editionap.ca/2022/08/24/russell-township-raises-pride-flag/

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.

APA Research and Atheism

In our search for interesting, challenging and critical perspectives on contemporary humanism, we occasionally find articles published via other venues that we think HumanistFreedoms.com readers may enjoy. The following articles and studies were located on the APA website and in several online publications.

Self-referencing affects perceptions of workplace discrimination against atheists.

Cantone, J. A., Walls, V., & Rutter, T. (2022). Self-referencing affects perceptions of workplace discrimination against atheists. Psychology of Religion and Spirituality. Advance online publication. https://doi.org/10.1037/rel0000466


Abstract

The number of self-identified atheists and nonreligious individuals is increasing, yet research examining discrimination toward atheists in the workplace remains rare. The present study expands prior work on religious hostile work environment complaints to one involving an atheist employee alleging discrimination. In the present study, 234 students and community members (gender: 133 women, 93 men, 6 nonbinary/transgender, 2 unreported; religious status: 126 religiously affiliated; 75 “none”; 10 atheist; 6 agnostic; 17 unreported) were recruited to complete an online legal decision-making study. Participants read the complaint of an atheist employee alleging that an Evangelical Christian supervisor’s proselytizing constituted discrimination. Participants were randomly assigned to one of four conditions varying the complainant’s gender (male; female) and student status (student; worker) to examine the role of similarity. Participants completed legal measures from both the objective perspective required by the law and their own subjective perspective to examine the role of self-referencing. Participants’ subjective ratings of whether the conduct would constitute discrimination if it happened to them generally affected their objective ratings of whether the atheist employee had been discriminated against. Religious status similarity, as well as gender, affected participants’ legal ratings. In particular, nonreligious, atheist, and agnostic participants were more likely to see the conduct as discrimination, while Evangelical Christian participants were less likely. Results show that self-referencing and similarity affect how people perceive workplace discrimination faced by atheists. Recommendations for future research and workplace trainings are discussed. (PsycInfo Database Record (c) 2022 APA, all rights reserved)

Being agnostic, not atheist: Personality, cognitive, and ideological differences.

Karim, M., & Saroglou, V. (2022). Being agnostic, not atheist: Personality, cognitive, and ideological differences. Psychology of Religion and Spirituality. Advance online publication. https://doi.org/10.1037/rel0000461


Abstract

Thomas Henry Huxley coined the term agnostic in 1869.

Why do several nonreligious people self-identify as agnostic and not as atheist? Beside epistemological differences regarding what is knowledgeable, we hypothesized that such a preference reflects (a) personality dispositions, that is, prosocial orientation, open-mindedness, but also neuroticism, (b) cognitive preferences, that is, lower analytic thinking, and (c) ideological inclinations, that is, openness to spirituality. In a secularized European country (Belgium), we surveyed participants who self-identified as Christian, agnostic, or atheist (total N = 551). Compared to atheists, agnostics were more neurotic, but also more prosocially oriented and spiritual, and less dogmatic. Strong self-identification as atheist, but not as agnostic, was positively related to analytic thinking and emotional stability but also dogmatism. Nevertheless, spiritual inclinations among both agnostics and atheists reflected low dogmatism and high prosocial orientation, and, additionally, among agnostics, social and cognitive curiosity. From a personality perspective, agnostics compose a distinct psychological category and are not just closet atheists. (PsycInfo Database Record (c) 2022 APA, all rights reserved)

Explaining anti-atheist discrimination in the workplace: The role of intergroup threat.

Rios, K., Halper, L. R., & Scheitle, C. P. (2021). Explaining anti-atheist discrimination in the workplace: The role of intergroup threat. Psychology of Religion and Spirituality. Advance online publication. https://doi.org/10.1037/rel0000326


Abstract

Based on the common ingroup identity model and Intergroup Threat Theory, as well as the fact that atheists are among the most stigmatized groups in the U.S., the present experiments tested whether and why people would be less willing to accommodate atheist (relative to Christian, Jewish, or Muslim) employees’ religion-related requests in the workplace. In three studies, participants responded to vignettes depicting an employee who requested to express his/her religious beliefs (or lack thereof) at work—for example, by displaying a quote at his/her cubicle or wearing a pin with a religious (or non-religious) symbol. As predicted, participants were especially unlikely to honor the atheist employees’ requests; this effect was driven by participants’ perceptions that the atheist employees posed a symbolic threat (i.e., were trying to impose their beliefs onto others; Studies 2–3) and, to a lesser extent, a realistic threat (i.e., jeopardized the organization’s economic status and resources; Study 3) in the workplace. Though the effects of participant religiosity were inconsistent across studies, the tendency for reluctance to accommodate the atheist employees’ requests was slightly stronger among religious than non-religious participants. Implications for how anti-atheist bias at work arises and can be mitigated are discussed. (PsycInfo Database Record (c) 2021 APA, all rights reserved)

Citations, References And Other Reading

  1. Featured Photo Courtesy of :  
  2. https://www.psypost.org/2022/07/new-study-sheds-light-on-a-key-factor-influencing-perceptions-of-workplace-harassment-against-atheists-63464
  3. https://psycnet.apa.org/record/2022-44664-001?doi=1
  4. https://psycnet.apa.org/record/2022-44665-001
  5. https://www.psypost.org/2021/08/people-are-less-tolerant-of-atheists-expressing-their-beliefs-at-work-compared-to-christians-muslims-or-jews-61626
  6. https://psycnet.apa.org/record/2017-25719-001
  7. https://psycnet.apa.org/record/2021-22804-001

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.

Requiem for a Discussion Page

As a follow-on to his popular article “Is Wokism a Mind Virus?” article, Dr. Robertson has agreed to share his experience as a moderator of a popular humanist-themed social media discussion page.

By Dr. Lloyd Hawkeye Robertson

In the early 1990s the Humanist Association of Canada (HAC) created an on-line open discussion forum for people who believed in the free and open exchange of ideas and were committed to respecting the dignity of each individual. This forum moved to Facebook shortly after 2005, and the discussion group’s membership grew to more than 1,500. Then, in 2015 a re-branded Humanist Canada unveiled its new professionally designed Facebook page. Only board members could initiate posts on this new platform (although this right was eventually taken away from them as well). The old HAC listserve was allowed to continue. Although it was basically self-monitoring, board secretary Michel Virard was named administrator and I was named as one of three moderators. This article is about how this discussion group came to be viewed “problematic,” and was terminated.

Dr. Lloyd Hawkeye Robertson

The major part of my time as a volunteer Humanist Canada board member at the time was to research the need for ceremony in the lives of humanists (Robertson, 2017b). As a consequence, I was invited to participate in a HAC thread initiated by the Humanists, Atheists and Agnostics of Manitoba on the need for humanist ceremonies. As expected, the discussion was cordial, informative and productive. I returned to the discussion group site in 2019, but this time the language was anything but cordial. Some members were calling on the moderators to ban others they called “racists,” “alt-right,”  “white supremacists,” and “anti-humanists.” I read the offending posts. No one had advocated racism, white supremacy or even conservative politics. Earlier, white academic activists who used such language to support what some called “cancel culture” had appropriated the term “woke” from black culture to imply those that did not share their views were “not awake.” I told these Woke to keep the discussion civil. A couple of weeks later I found the former victims giving as good as they got, so I admonished them all. Over time non-Woke stopped participating. With no debate, the only new threads on the old site were pleas for donations from a humanist school in Uganda that was, at the time, partially funded through Humanist Canada. To stimulate discussion, I posted an article by a police officer (Wilson, 2020) arguing against the then current campaign to defund the police. I invited comments, but as a moderator offered no opinion. One commentator stated that articles published in Quillette Magazine should not appear in a humanist forum. I set up a separate thread to discuss whether we should censor articles based on their magazine of origin.  

Image Courtesy of vectorstock.com

Several articles from Quillette were posted but none promoted an ideology of racism, sexism or hate, and I refused to impugn motives based on some subjectively held notion of “dog-whistling.” One participant repeatedly expressed insult over my refusal to share my own views on the RCMP officer’s article. I agreed to do so, but under my own name outside of the moderator role. The resultant exchange was reasoned and civil.

Steven Pinker

Two posts in a different discussion thread implied, without evidence, that humanist Steven Pinker was associated with pedophilia. I viewed this as promoting hatred against an individual, and in the role of moderator, I deleted the posts. During the subsequent discussion, I informed one of the posters that he could appeal my decision to the site administrator, but he replied that he would approach “Martin,” the Humanist Canada president, instead.

During the ensuing months the HAC site generated more comments than the official Humanist Canada page despite having one third the members, and discussions were mostly civil. Then, in early August 2020, another moderator who had only recently become involved, cancelled a participant’s right to post under circumstances I challenged. The moderator explained:

The reason I blocked Ullrich Fischer form (sic) the HAC site had nothing to do with the nature of the content he was posting, but for targeting another member for harassment by systematically going through her previous comments on previous posts and replying to each one. (Sassan Sanei, e-mail, Aug. 6/20)

Ullrich had posted “five or six” replies to separate posts mostly responding to comments the other member had posted to him. For example, she had advised “Please don’t post alt-right material to a Humanist Group” to which he had responded, “Please don’t define as alt-right everything which disagrees with you about anything.” I restored Ullrich’s privileges because due process had not been followed. I explained that we could create a rule limiting the number of posts a member could make, but in fairness we would need to communicate such a rule to everyone in advance, and no one should be cancelled after a first offense. I also pointed out that the alleged “victim” here had called yet another member a “terrible human being” and had sent that member a private message calling her a “condescending bitch,” so if anyone should be cancelled it should be this alleged victim. Sassan then apologized to Ullrich admitting:

It was wrong of me to do that without informing you why the action was taken, giving you an opportunity to respond, or discussing it with other moderators. I’m sorry, and I promise you it will not happen again.

Sassan took exception to my use of the term “Woke.” While the term had been appropriated from U.S. black culture, he explained the word was now used as a slur directed against the appropriators. I agreed to use an alternate term “Identitarian Left” instead.

In early September I deleted four posts that consisted of name calling, swearing or belittling of people. In keeping with our protocol, I notified the other moderators. Sassan re-instated two of the posts explaining in an email, “The idea of a safe space does not extend to non-victimized or non-marginalized persons.” One member whose post remained deleted after calling another “a racist piece of shit,” declared that I, the moderator, favoured “raping and torturing children.” When asked for evidence, he posted that I had deleted the incriminating posts.

Brand Management: Entity over Ideology? (Image Courtesy Marketplace Valet)

At a meeting that included the Humanist Canada president, Sassan and me, it was decided to remove all reference to Humanist Canada in the old discussion group as the discussions were “hurting our brand.” I thought it odd that the site administrator had not been invited to this meeting. Nonetheless, the Identitarian Left still insisted that anything stated on the site represented Humanist Canada policy. In keeping with the discussion at our meeting, I posted:

This is not the official webpage of Humanist Canada and the opinions expressed here do not conform to any official statement or position. This is an open discussion group for humanists with a wide variety of opinions and perspectives. We ask that participants to this forum talk to each other respectfully.

One poster became so offended by this statement that he called on the president, Martin Frith, “to do something with me.” In the meantime, Sassan suspended comments on a thread in support of ex-Muslims who had become humanists, and he suspended the person who started the thread for the next 30 days with the ominous warning “if another admin approves (his posts) I will remove them.” As it had become apparent that the two moderators were following different rules, I decided to bring it to the Humanist Canada board for resolution. I proposed that Sassan and I each resign to be replaced by a former Humanist Canada treasurer who could be seen as a neutral moderator using the following rules:

  1. No racist, sexist or hate speech permitted;
  2. Bullying including name-calling is not permitted;
  3. Posts that contain racist, sexist or hate speech or otherwise exhibit bullying will be removed;
  4. Participants who have posts removed will be advised of the reason for the removal;
  5. Persistent abuse of the rules will result in an individual losing their posting privileges.

Sassan’s response at the board meeting was to demand an apology from me for using the term “Identitarian Leftist!” The board decided to refer the matter to its social media committee. I reverted to using the term “Woke.

Four new discussion group members identified as transgender. When Sassan posted a “trans rights are human rights” banner in the forum, one trans person accused him of appropriating trans issues to advance his organization. He replied that his post was necessary because many humanists had been posting “transphobic” and “hateful” statements. I had not seen any such statements, and I asked Sassan to produce them. He said he had deleted them, but as moderator, I had access to all deletions, and found none. Sassan subsequently deleted as “transphobic hate speech” an article written by a transwoman, that was critical of J.K. Rowling. I did not consider her call for dialogue to be hate speech, so I reposted it under my name. The initial discussion on this article was civil, but it was interrupted by an individual who called me a transphobe and a bigot without any arguments supporting those assertions. Ze also contacted me on my private messenger service with threats to have me removed as moderator. Ze subsequently posted, on the personal Facebook of another member, “You are completely uneducated. Ignorant. Privileged and bigoted.” As this individual had six similar posts removed earlier, I cancelled the member’s posting privileges. Sassan reinstated the person without contacting me. I cancelled the person again. I then discovered I was cancelled as moderator. I appealed to the site administrator but he had been cancelled too! The president suggested we sort this problem out at the social committee meeting he would schedule.

The dam burst. Transactivists and their allies attacked non-Woke with the same derision that had prompted me to become an active moderator the year earlier. Three participants defended me saying that they had searched my postings and did not find any posted by me that were anti-trans. Woke replied that I had removed the offending posts. One of the Woke organized a letter writing campaign. Sassan defended this behaviour stating, “The member(s) in question was (were) not harassing anybody. They were standing up and speaking out against the endless stream of hateful, transphobic commentary and bullying that has dominated the group in recent weeks.No examples of such hateful, transphobic or bullying comments were given.

 The HAC discussion group was shut down with the rationale that social media necessarily degenerates into such divisive name calling. I believed this was likely true at the time, but the New Enlightenment Project (NEP) established its own Facebook discussion forum in 2021, and it has proven to be a safe place in which humanists can have respectful, informative and civil conversations about controversial topics.

Sassan had not been authorized to terminate a moderator or the discussion group administrator. President Frith was determined to ensure that this matter would not be discussed by the Humanist Canada board, and he invited me to attend a “discussion group post-mortem.” After waiting for Martin who failed to attend, Sassan apologized for his actions to the cancelled administrator and myself. I thought he should apologize to the board because he had broken a board protocol, but the former administrator suggested that we should move on to educate humanists about the threat of Wokism.

This was my first direct experience observing Wokism in action. The Woke accused those who disagreed with them of being anti-humanist. People who said Canada’s first prime minister should not be blamed for things that happened well after his death were accused of favoring the torturing and raping of children. Feminists who want to ensure biological females have safe spaces were accused of wanting to deny transsexuals right to exist. Those who defended their positions were accused of harassment or bullying. There were thus two types of humanists represented: the Woke who viewed freedom of speech, science, logic and reason as “white, male ways of knowing” in opposition to their “anti-racist” narratives; and, those grounded in the Enlightenment view that we can learn about objective reality through careful observation, science, reason and logic. To these Enlightenment humanists, freedom of speech acts as an antidote to dogma and is a means of checking our own subjectively held biases. Those who coined the term “The Enlightenment” implied that those who disagreed with their approach were unenlightened, but in my book,  The Evolved Self  (Robertson, 2020), I argue that these values flow from the individualism inherent in having a self, and that this self is both cross-cultural and ancient. The Enlightenment was not about educating unenlightened people so much as removing cultural constraints on the powers of mind. From this lens, Wokism is a reactionary movement seeking to re-impose such constraints.

I came to the conclusion that Wokism is not a coherent ideology but amalgam of partially assimilated and conflicting belief systems (Robertson, 2021). It replaces the economic ruling class of Marxism with the racial designation “white.” It uses anti-Marxist postmodernism to “deconstruct” all beliefs with no rationale given as to why its own dogma is exempt from such deconstruction. Its attack on science and reason is copied from Martin Heidegger (1962), but it claims to be anti-fascist. It claims allegiance to social justice but ignores the egalitarian basis of the civil rights movement upon which social justice is built. The Woke claim to be anti-racist but promote the racialization of society through identity politics. They claim to be anti-capitalist while being embraced by the largest corporations in the world. They are convinced of their moral superiority, but are prepared to act unethically to defeat their opponents. These contradictions help explain the psychology of the people I observed.

Sassan had been extremely deferential to the transperson who accused him of using trans-issues to further an agenda. Sometimes referred to as “victim culture” (Campbell & Manning, 2014, 2016; Gabay et al., 2020; Haufman, 2020), Wokism establishes a hierarchy of identity groups with members of some groups presumed to have suffered greater victimization thereby acquiring greater moral entitlement.  One would think that white males would be at the bottom of this hierarchy, but they are given a special role. Several times white males in the discussion group would state that they were “giving voice” to those “without voice.” This gives them a leadership position in which they engage in aggressive attacks on others as evidence of overcoming their own “whiteness.” On numerous occasions I observed Woke amending their posts after the discussion so as to make themselves appear more effective.

In periods of high emotion, Woke act as though they are subject to a moral panic, but individuals cannot sustain such energy indefinitely. I have demonstrated how complexes of cultural memes can attach to the self of an individual acting as a kind of mind virus (Robertson, 2017a), and I subsequently determined that Wokism meets this criteria (Robertson, 2021).  Put simply, the Woke virus attaches itself to the selves of individuals so that a challenge to Wokism is felt as an existential attack on oneself. Like a primitive religion, Wokism protects its flock from alternate ideas by censoring individuals, declaring media it does not control to be racist, and by denying objective reality. If there is no objective reality, then science, empiricism and reason are empty culturally sanctioned performances legitimate only insofar as they promote Wokism.

Like a secret cult, Wokism may not be named and attempts to name it are deemed to be “slurs.” The Woke would prefer to be known as “Left” or “Progressives;” yet we know there are many people who identify with the Left who embrace science, reason and free speech. We also know that progressivism is an Enlightenment doctrine that peoples’ lives can be improved incrementally. By this measure a leading progressive is Steven Pinker (2012, 2018), a humanist whom the Woke have repeatedly denounced.

Every cult needs some means of identifying authentic members, and the Woke do this through the inventive use of language. For example, the word “Latinx” is not used by Hispanic people and it is not used by Woke talking to Hispanic people. It is used by Woke talking through Hispanic people to other Woke. The word “systemic” is thrown in before words like “racism,” “sexism,” and “oppression,” but it is not used as an adjective because the Woke never explain how systems work to establish these problems. The word “problematic,” is used in preference to the word “problem” so as to appear more “systemic.”  Similarly words like micro-aggression, intersectionality, and cisgender are not needed for communication, but signify that the user is Woke.

“in the final analysis, wokism is abut power.”

In the final analysis, Wokism is about power. The Woke have taken over universities, school boards, media, non-government organizations and government agencies for the purpose of creating more Woke. Although they were successful in disabling and shutting down an open humanist discussion group, the Woke were not finished with Humanist Canada. Enlightenment humanists need to recognize the challenge to our movement and to update our understandings in light of modern conditions.

References

Campbell, B., & Manning, J. (2014). Microaggression and moral cultures. Comparative Sociology, 13(6), 692-726. https://doi.org/10.1163/15691330-12341332

Campbell, B., & Manning, J. (2016). Campus Culture Wars and the Sociology of Morality. Comparative Sociology, 15(2), 147-178.

Gabay, R., Hameiri, B., Rubel-Lifschitz, T., & Nadler, A. (2020). The tendency for interpersonal victimhood: The personality construct and its consequences. Personality and Individual Differences, 165, 110134. https://doi.org/doi.org/10.1016/j.paid.2020.110134

Haufman, S. B. (2020, June 29). Unraveling the Mindset of Victimhood: Focusing on grievances can be debilitating; social science points to a better way. Scientific American.

Heidegger, M. (1962). Being and Time (J. Macquarrie & E. Robinson, Trans.; First English ed.). Blackwell. http://books.google.ca/books?id=S57m5gW0L-MC&pg=PA3&source=gbs_selected_pages&cad=3#v=onepage&q&f=false

Pinker, S. (2012). The better angels of our nature: Why violence has declined. Penguin.

Pinker, S. (2018). Enlightenment now: The case for reason, science, humanism, and progress. Penguin.

Robertson, L. H. (2017a). The infected self: Revisiting the metaphor of the mind virus. Theory & Psychology, 27(3), 354-368. https://doi.org/10.1177/0959354317696601

Robertson, L. H. (2017b). Secular weddings in Canada: An examination of a humanist response to the evolution of marriage. Journal of Secularism and Non-religion, 6, 1-10. https://doi.org/<http://doi.org/10.5334/snr.76>

Robertson, L. H. (2020). The Evolved Self: Mapping an understanding of who we are. University of Ottawa Press.

Robertson, L. H. (2021). Year of the virus: Understanding the contagion effects of wokism. In-sight, 26(B). Retrieved March 1, from https://in-sightjournal.com/2021/02/22/wokism/

Wilson, M. (2020, June 30). Policing in the anomie era. Quillette, June.

Citations, References And Other Reading

  1. Featured Photo Courtesy of :  http://liveyesand.com/episode-101-be-woke/
  2. https://www.hawkeyeassociates.ca/

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.

Don Cullen (1933-2022): A Wonderful Human and a Wonderful Humanist

To all of Don’s many friends and family, HumanistFreedoms.com would like to express our most heartfelt condolences and sympathy. if you have memories or sentiments to share, please add them as comments or send an email and we’ll be proud to share them on this page.

Recollection by Eric Adriaans

A little over a week ago, I received an email message from an old friend that said simply, “Don died on Sunday. We’re all a bit shocked. I’ll let you know more soon.” Messages from old friends can be like that sometimes. There doesn’t really need to be more -every word carries its own freight of memory and significance. Old friends know how utterly, deeply felt and shared is the loss of a friend like Don Cullen.

I first met Don in the cramped and stuffy Toronto offices of Centre For Inquiry Canada (CFIC) at the corner of Yonge & College in the spring of 2014. I had recently joined the organization and wasn’t altogether certain whether I had gotten my myself and my career onto a pretty unusual path. Then Don popped-in for a visit, wearing what seemed to be a kind of trademark big-grin-avec-fishing-vest ensemble, and we chatted for quite a long time.

Don Cullen with a copy of the infamous Charlie Hebdo “Je Suis Charlie” edition.

We chatted about the forming of CFIC and some of the other humanist organizations in Toronto and Canada; also about Don’s interests, career and memories. He told me about the Bohemian Embassy, about his poetry and about his deeply-felt and long-considered ideas about humanism and atheism. Don’s warmth, humour and intelligence were a welcome indication that I probably was on an unusual path – but there was wonderful company to be had. It was Don’s first of many gifts and lessons to me about humanism. It’s a gift I try to carry and share that gift of welcome and community with others.

I wasn’t aware at our first meeting, but Don was one of the people who helped to create CFIC. Later, I was able to obtain some recollections from him about this history and I want to recall some of that here.

In the late 1990’s, a vibrant American import name, Terri Hope, became coordinator of the Humanist Association of Toronto (HAT).  Membership was growing and George Baker became a life member.  George was a non-academic intellectual.  Because of the Great Depression, he had left school in grade seven.  Tests for air crew in the Royal Canadian Air Force proved George to be above average intelligence.  It got him interested in great ideas.  He read, attended lectures.

At that time, HAT had no home base.   There was a phone number and an answering machine, a fax number and a website.  Many HAT members wanted a store-front, a gathering place….a home.  Proposals were made.  George Baker was more than interested.  Hard work and good luck had brought serious financial rewards and he wished to do something for Humanism.

I had presided over four incarnations of the Bohemian Embassy coffee house where Margaret Atwood, Ian & Sylvia Tyson, Al Purdy, Gordie Lightfoot, Joni Mitchell, Bill Coshy and many more performed.  I arranged a meeting with George.  He and I had already become acquainted with the Centre For Inquiry  in Amherst, New York.  Paul Kurtz, the founder, Tom Flynn and Joe Nickell had spoken at HAT events.  I had attended talks in Amherst and CFI presented a 2-day conference at the Ramada Inn on Jarvis Street.  They indicated a desire for a Toronto location and sought cooperation from HAT.  Nothing resulted.  Some say it was apathy among HAT members, fear of American domination or was it that CFI Los Angeles had drained the exchequer!

HAT members Ron Burns and Jim Cranwell joined George and me.  Using the CFI model, we envisioned an umbrella organization with HAT, HAC and the Toronto Skeptics sharing the same roof.  We needed a location.  Feeling a need for more youthful participation, we wanted to be close to the University of Toronto and consulted Neil Wright Real Estate.  he found us a location on Harbord Street.  It needed a lot of work.  George hired an architect.  Plans were drawn up.  A strike at City Hall delayed approval month after month.  George, in his 80s, couldn’t stand the delays.  He sold Harbord Street and got out.

Robert Buckman, an internationally famous oncologist had come to Toronto.  He had a lot of TV exposure in Great Britain, had partnered with Monty Python’s John Cleese in several projects.  He did several programs on TV Ontario.  He had a high profile and he replaced Henry Morgantaler as President of HAC.  HAT and HAC presented some events under Rob’s direction.  Membership at HAT soared well over 200.

Quite separately, things were happening at U of T.  It was decided to create a multi-faith Centre.  Two students objected.  Independently, Jenny Fiddes and Justin Trottier felt that a university should be secular, supporting no religion.  Religion might support colleges but not the university.  Where did atheists fit !?

George Baker and I heard about it and gave them a couple of hundred bucks for stamps and envelopes.  I was on the HAT Board of Directors and proposed for Jenny and Justin to make presentations on the U of T campus.  They were successful with considerable interest in Humanism and Atheism.  George and I arranged a lunch at Bumpkins Restaurant with Justin, Jenny and Rob Buckman.  Rob imagined a Humanist Drop-in Centre near the university.  A meeting with Henry Morgantaler, Rob, Ron Burns, Jim Cranwell and me occurred and we decided we would do it.  I contacted Mr. Wright and he found 216 Beverly Street.

The umbrella organization idea began to unfold.  The skeptics were skeptical and decided not to participate.  The Humanist Association of Canada wanted their headquarters to stay in Ottawa.  A vote of HAT members was 100% for moving in and the organization was set  up.  The student team at U of T was enthusiastic….(more on the CFIC website)

It is eminently fitting to re-share one of Don’s own stories. Whether it was the forming and re-forming of the Bohemian Embassy or helping to shape humanist communities – Don seemed always, when I was with him, to be sharing a story. But also creating a stage for those around him to sing just as purely, laugh just as joyfully, think and feel just as deeply and shine just as brightly as he did.

Don was a wonderful human and a wonderful humanist.

Reflections by Richard Thain

I first met Don at a Humanist Association of Canada (HAC) conference almost four decades ago, and it was a pleasure knowing and associating with Don through HAC (now Humanist Canada)Humanist Association of Toronto, Centre for Inquiry Canada, etc.

As most of us know, Don was a creative dynamo, entertainer, writer, and Canadian cultural luminary. In addition to his professional work, Don found the time to support numerous secular humanist organizations. He regularly attended and contributed to humanist conferences, was a founder of Humanist Association of Toronto (HAT), and Centre for Inquiry Canada (CFIC). Don was an articulate and staunch supporter of all our humanist causes. One of the last conversations he had, before he died, was about how extremely upset he was over the recent news from the USA, regarding the overturning of the Roe (v) Wade decision.

In recent years, while visiting Toronto, I occasionally was able to join Don, Jim Cranwell, and other humanist, atheist friends, at their Friday afternoon social and discussion sessions. The conversations were always fascinating and enlightening, to say the least. On one such visit, he passed me his brilliant Quotesanon pamphlet. The pamphlet included a poem which he had written:

A Found Poem by Don Cullen

An eye for an eye 

Makes the whole world blind. *

Only human kindness 

Will save humankind. **

*   Accredited to M.K. Gandhi

** Accredited to Bertrand Russell 

Don Cullen was a thoughtful, generous, creative, and compassionate man. Last week we lost a wonderful friend – a great Canadian humanist.

Don Cullen, seated, in centre. 
Jim Cranwell, second from right. 

Citations, References And Other Reading

  1. Feature Image Courtesy: Dr. Richard Thain

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.


Canadian Armed Forces First-Ever Humanist Chaplain

June 13, 2022

The Canadian Armed Forces (CAF) has a new kind of chaplain. On May 18, 2022, Captain Marie-Claire Khadij became the CAF’s first-ever humanist chaplain.

Humanism is a worldview rooted in reason and science, human rights, compassion and social responsibility. Humanism says that human beings have the right and responsibility to give meaning and shape to their own lives.

Captain Khadij – currently posted with the Canadian Army’s 2nd Canadian Division at CFB Valcartier, Que. – entered the CAF as a chaplain in 2017, initially representing the Roman Catholic faith tradition. Over time, she found that humanism is more aligned with her values. She views spirituality as a search for meaning in life, which some do through religion while others, like herself, seek meaning through humanist values or secular ethics.

The humanist’s approach to spirituality is consistent with the vision held by the CAF’s Royal Canadian Chaplain Service (RCChS); it is a set of core values and beliefs that colour our view of the world, our understanding of the people around us, the events that occur, and how that influences our daily actions.

The addition of a humanist chaplain – with more expected in the future – provides another option for the moral and spiritual support of CAF members. Captain Khadij feels many CAF members will welcome the opportunity to speak to a humanist chaplain with no link to a particular religion.

“Relatively few members come to see chaplains for religious matters,” says Captain Khadij. “The majority of members come simply to speak with us and get support. Most members know that the religious or spiritual tradition of the chaplain does not change the kind of service they receive. Regardless of the chaplain, each member is welcomed, listened to and supported on their journey. And if they have specific faith questions, they can be referred to a chaplain of that specific tradition.”

While the addition of a humanist chaplain is new for the CAF, it’s not out of the ordinary for an existing chaplain to transition between religious or spiritual categories.

“Each year, there are a few faith or spiritual tradition changes within the Royal Canadian Chaplain Service (RCChS),” says Lieutenant-Colonel Jean-François Noël, acting director of recruiting and policies for the RCChS.

Humanist Canada has been actively engaged in establishing a system of accreditation for those who wish to become humanist chaplains. The Interfaith Committee on Canadian Military Chaplaincy (ICCMC) and the Office of the Chaplain General worked with Humanist Canada to enable and facilitate Captain Khadij’s recognition as a humanist chaplain, and is working with the organization to enable the future enrolment of more humanist chaplains.

Citations, References And Other Reading

  1. Feature Image Courtesy: https://www.canada.ca/en/department-national-defence/maple-leaf/defence/2022/06/caf-introduces-humanist-chaplain.html
  2. https://onlysky.media/hemant-mehta/the-canadian-armed-forces-just-announced-its-first-humanist-chaplain/

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.

Toppled Legacies: How the Renaming of Ryerson University Recommends the End of Public Funding of Ontario’s Catholic School Boards

In August of 2021, the Board of Directors of the former Ryerson University voted to change the name of the institution due to (as one CBC story phrases it) concerns about the man the institution is named for and his links to Canada’s residential schools.

RU/TMU: Is it a University or a Fortress?

According to www.ryerson.ca, “Names matter. They tell the world who we are and what we stand for. They communicate ideas, values and aspirations. They speak to the future even as they acknowledge the past.  A new name offers an invitation to be more inclusive, to imagine novel ways of thinking and creating —  to open ourselves to new possibilities.  This is a new chapter for our university, informed by the pages that come before but open to the opportunities that lie ahead. Now is a time to recommit to the values that define us, to invite our community to gather around our shared mission and to shape a future in which everyone belongs.” So Ryerson University is now the Toronto Metropolitan University where “It’s the many collisions between peoples and perspectives that take place in a metropolitan setting that drive innovation. As such, our name is as much a marker of location as it is a statement of identity, one that’s befitting of a thoroughly urban university.” Collisions? OK. We can take that as food for thought.

Since questions of a dead legislator’s legacy is not only fair game for consideration (Ryerson/TMU has a 131-page document examining the life and legacy of their former namesake), it is the inspiration for baseball bats and crowbars to be taken to statuary (per featured image), perhaps it is reasonable and even to-be-encouraged that all areas of that legislator’s legacy be examined.

Consider, for example the Common School Act of 1850. As spacing.ca explains it: “The Common School Act of 1850 set into law what was already being practised (sic) by local communities throughout Ontario. The act permitted any group of five Black families to ask local school trustees to establish a separate school. The law also permitted the creation of separate schools for Roman Catholic and Protestant families.”

Here in 2022, as ideas of how to implement contemporary values of diversity and inclusivity collide with the legacy institutions, it seems odd that those who are concerned with updating our systems to reflect the values of the present and our aspirations for the future haven’t decided that a certain elephant in the room needs to be addressed. The public funding of Catholic school boards in Ontario is the single largest and least supportable example of segregation and systemic faith-based discrimination (faithism) in Canada.

By all means, let us rename, rebrand, renew. A better, more diverse and inclusive future is waiting.

Citations, References And Other Reading

  1. Feature Image Courtesy: CBC Canada
  2. https://www.msn.com/en-ca/news/canada/ryerson-university-to-change-its-name/ar-AANMA8o#:~:text=Ryerson%20University%27s%20board%20of%20directors%20has%20voted%20to,for%20and%20his%20links%20to%20Canada%27s%20residential%20schools.
  3. https://www.ryerson.ca/next-chapter/
  4. http://spacing.ca/toronto/2021/02/19/how-racism-in-ontario-schools-today-is-connected-to-a-history-of-segregation/#:~:text=The%20Common%20School%20Act%20of%201850%20set%20into,separate%20schools%20for%20Roman%20Catholic%20and%20Protestant%20families.

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.

Read: Ontario’s Funding of Catholic School Systems – A Story of Systemic Faithism

The concept of systemic faithism may not be familiar to HumanistFreedoms.com readers, so as a kind of preamble to the focus of this article, consider this definition of systemic faithism as presented by the Government of Ontario’s own Ontario Human Rights Commission presented in its 2013 Human Rights and Creed Research and Consultation Report.:

Systemic faithism refers to the ways that cultural and societal norms, systems, structures and institutions directly or indirectly, consciously or unwittingly, promote, sustain or entrench differential (dis)advantage for individuals and groups based on their faith (understood broadly to include religious and non-religious belief systems). Systemic faithism can adversely affect both religious and non-religious persons, depending on the context, as discussed in the examples below. Some forms of systemic faithism can be actionable under the Code (e.g. those amounting to “systemic discrimination”), while others may not be (e.g. those taking broader cultural or societal forms). This section looks more closely at two dominant forms of systemic faithism in the current era, flowing from the “residually Christian” structuring of public culture and institutions, and from “closed secular” ideology and practice...Among the most obvious examples of residual Christianity in Ontario…public funding in Ontario of Roman Catholic separate schools, but not other religion-based schools.

How is it that a provincial government is able to simultaneously identify, define and detail a form of systemic discrimination and continuously defend and perpetuate the abuse? It’s a puzzler.

The authors of upsetting.ca have decided to do their best to explore and communicate the lengthy and, well as the website says – upsetting history of ongoing privileging of a particular community within the provinces of Ontario, Alberta and Saskatchewan (a bit of rough math reveals that roughly half of all Canadians live in a jurisdiction that continues to ensconce and fund a major form of systemic discrimination).

Upsetting’s authors make their position clear: On the practical side, the Ontario public has never sanctioned the public funding of separate school systems for Roman Catholic citizens, just politicians.  The RC school systems (French & English) were foisted upon Ontario through two dictatorial moves by politicians.  Skullduggery (trickery, dishonesty) in the highest places has maintained them.  Each post in this series will tell a different story in order to reveal all the events and the characters associated with them.  Posts will be every Sunday evening, Tuesday evening, and Thursday evening for several weeks.

You can subscribe to the series of fifteen articles/posts at: https://civilrightsinpubliceducationinc.forwardtomyfriend.com/r-hkftrjdkk-3AC2157C-tyyusdl-l-j.

A Second Thought…

Perhaps you’re interested to investigate systemic faithism from a distinctly different angle? Have a listen to a podcast from York University’s Critical Spirituality in Leadership who say that they recognize that “neutral” or “secular” views often privilege agnostic or atheist traditions and worldviews (Ontario Human Rights Commission, n.d.) and are “residually and normatively Christian” (Seljak et. al, 2008). This leads to systemic faithism.. we consider Seljak et. al’s (2008) analysis of the close connections between religion, ethnicity and race in the Ontario context and caution that Christian privilege can result in anti-religious sentiment, ethno-religious alienation, polarization, and alienation, rooted in the belief that religious practices and identities are incompatible with Canadian identity and citizenship (OHRC, n.d.). This encourages the creation of religious “ghettoes” that may lead to religious radicalization and disengagement from Canadian public life (OHRC, n.d.). We heed Butler’s (2000) warning that spirituality may be commodified in modern schooling, reducing it to individual approaches instead of situating it in larger contexts of social struggle. 

Citations, References And Other Reading

  1. https://www.ohrc.on.ca/en/human-rights-and-creed-research-and-consultation-report
  2. https://www.ohrc.on.ca/en/iii-background-and-context/4-systemic-faithism
  3. https://www.upsetting.ca/
  4. https://www.yorku.ca/edu/unleading/podcast-episodes/critical-spirituality/#:~:text=This%20leads%20to%20systemic%20faithism%2C%20which%20the%20Ontario,broadly%20to%20include%20religious%20and%20non-religious%20belief%20systems%29.

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.

Listen: Centre For Inquiry Canada’s Podcast for Inquiry

One of Canada’s leading secular humanist organizations, Centre For Inquiry Canada (CFIC) has launched a new podcast titled The Podcast For Inquiry. The podcast appears to be available on the CFIC’s website as well as Spotify.

Leslie Rosenblood, the podcast’s host and a long-time member of the CFIC community in the Toronto area has walked through seven episodes (to date) of conversation about such topics as freedom of expression, the state of democracy in the world and Quebec’s Bill C-21.

In the most recent March 23, 2022) episode, Leslie speaks with James Turk, the Director of the Centre for Free Expression at Ryerson University about “the importance of free expression in a democratic society, the futility and counterproductive nature of censorship, and what limits on expression are reasonable and justified.”

We note that our friend and inspiration, Dr. Richard Thain’s experience of attempting to advertise in the City of Winnipeg, is featured during the conversation.

We hope CFIC continues to provide compelling and valuable insights into our most important humanist rights and freedoms.

Citations, References And Other Reading


The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.

Human Rights Challenge to Government Funding of Catholic Schools in Ontario

The following article has been compiled from information provided by OPEN.


An application stating the current funding of Ontario separate schools violates s.15(1) of the Charter of Rights has been filed at the Ontario Superior Court and served on the Ontario government on behalf of One Public Education Now (OPEN) lawyers Adair Goldberg Bieber.

Learn more about Ontario’s History of Ontario Catholic Separate School Funding by reading the only book about that we’ve been able to find.

The two plaintiffs, a public high school teacher, and a parent of children in the French public school system, are founding members of OPEN (One Public Education Now). OPEN is a coalition of groups and individuals dedicated to challenging the current discriminatory funding of the schools of one religion.

Many people want to do something about this discriminatory funding of one religious school system, but don’t know what to do. Governments and political parties ignore letters, articles and petitions. But they can’t ignore lawsuits, and people can do something by contributing to our challenge.  Our lawsuit is funded by the donations of many people and needs additional funding to continue our legal fight.

The Application states there have been sufficient changes since 1987 that the Reference re Bill 30 Supreme Court of Canada ruling that the Charter does not apply to the funding of Ontario separate schools should be re-examined.

Therefore, the only rights protected from Charter challenge are those that existed in 1867 and are protected by s.93(1); and the public funding of non-Catholics at separate schools and the public funding of Grades 11 and 12 at separate schools, neither of which existed in 1867, violate the equality sections of the Charter of Rights.

Not only is the public funding contrary to the Charter of Rights, but it wastes money in duplicate administration and unnecessary busing of students at a time when money is needed for, among other things, protecting the safety of teachers and students. Estimating the savings is difficult because so many of the costs are hidden but it has been estimated up to 1.6 billion dollars a year could be saved. So many people think separate schools are funded by residential property taxes, not realizing just 7% of separate school operational funding, and none of the capital funding, come from the property taxes of residential separate school supporters.

OPEN’s Positions Regarding Funding of Catholic School System in Ontario
  • Separate schools were started under historical circumstances that no longer exist; for example, there were fights between Protestants and Catholics in public schools and Ontario agreed to protect separate Catholic schools in return for Quebec protecting separate Protestant schools; these circumstances no longer apply
  • So much has changed since the 1987 Reference re Bill 30 Supreme Court of Canada decision, such as Quebec abolishing its funding of separate schools in 1997,  that the ruling the Charter of Rights does not apply to the funding of Ontario separate schools, should be reconsidered
  • Separate schools are not paid for by separate school residential property taxes.
  • Capital funding is paid for entirely by general provincial revenues.  In general, only 7% of operating revenues of separate schools come from residential property taxes; 15% comes from business property taxes; 70% comes from general provincial funding.
  • By contrast, 15% of  public school funding comes from residential property taxes and only about 60% from general provincial funding.
  • The current system wastes money.  Boards of Trustees, Superintendents of Education, Board offices and administrative staff, are duplicated.
  • We don’t have two fire services, one for Catholics and one for everyone else.  Think of the waste if we did.
  • Students are bused to the closest public or separate school, instead of walking or being bused to the nearest publicly-supported public school.
  • Local community schools are being closed that could be kept open if all local students went to a public local school, not split between public and separate schools
  • Estimating the savings is difficult because so many of the costs are hidden but it has been estimated up to 1.6 billion dollars a year could be saved.
  • One third of Ontario publicly-funded teaching jobs are denied to the two-thirds of the population who are not Catholic even though all Ontario tax-payers pay for these schools.
  • Of course Catholics who want to can pay to send their children to religious schools, just as Anglicans, Baptists, Muslims and others do.  What is unfair is the government, for outdated reasons,  funding one religious group .
  • People have signed petitions, written articles, and sent letters and emails.  But because all the major parties support the status quo, nothing changes.

People can contribute to the challenge via the OPEN website, https://open.cripeweb.org/aboutOpen.html through our secure PayPal link, or send through e-transfer (Interac) to open@cripeweb.org. All contributions greatly appreciated.

Contact : open@cripeweb.org for more information.

Image Courtesy of Civil Rights In Public Education


Citations, References And Other Reading

  1. Featured Photo Courtesy ofhttps://www.ontariocourts.ca/scj/about/
  2. https://open.cripeweb.org/aboutOpen.html
  3. http://www.cripeweb.org/home.php

The views, opinions and analyses expressed in the articles on Humanist Freedoms are those of the contributor(s) and do not necessarily reflect the views or opinions of the publishers.