Tag Archives: featured

Harvard Chaplains Elect a Humanist as ‘Chief Chaplain’

According to their website, The Harvard Chaplains are a professional community of more than thirty chaplains, representing many of the world’s religious, spiritual, and ethical traditions, who share a collective commitment to serving the spiritual needs of the students, faculty, and staff of Harvard University. “

In August of 2021, it was reported that this organization elected a Humanist as their ‘Chief Chaplain’. As one may expect, such a generated media attention and is seen by some as a kind of controversy.

Greg Epstein, the subject of that controversy is one of the organization’s chaplains. Again, according to the organization’s website: Greg M. Epstein serves as the Humanist Chaplain at Harvard University, as well as the president of the Harvard Chaplains, Harvard University’s corps of over forty chaplains from more than 20 different religious, spiritual, and ethical traditions. Greg also serves the Massachusetts Institute of Technology (MIT) as humanist chaplain and as Convener for Ethical Life at the MIT Office of Religious, Spiritual, and Ethical Life. For nearly two decades, he has built a unique career as one of the world’s most prominent humanist chaplains — professionally trained members of the clergy who support the ethical and communal lives of nonreligious people.

Described as a “godfather to the [humanist] movement” by The New York Times Magazine, Epstein was also named “one of the top faith and moral leaders in the United States” by Faithful Internet, a project coordinated by the United Church of Christ with assistance from the Stanford Law School Center for Internet and Society, for his efforts to bring together atheists, agnostics, and allies, as part of an ancient and ever-evolving ethical tradition that can be called humanism. As Greg believes deeply: in a changing world where faith in humankind has become more difficult to maintain, it is more important than ever to fight for our common humanity, and for each other.

As an author, Greg’s New York Times bestselling book, “Good Without God: What a Billion Nonreligious People Do Believe,” continues to be influential years after its initial publication helped popularize the notion that the rapidly growing population of secular people can live lives of deep purpose, compassion, and connection. More recently,Greg’s 2018 move to join MIT, in addition to his work at Harvard, inspired an 18-month residency at the leading Silicon Valley publication TechCrunch, in which he published nearly 40 in-depth pieces exploring the ethics of technologies and companies that are shifting our definition of what it means to be human, often in troubling ways. Greg is currently writing a book on technology, religion, and humanism, based in part on this initial research. His writing on topics such as humanism, ethics, technology, and politics, has also appeared in The Boston Globe, CNN.com, The Washington Post, Newsweek, Salon, Critical Inquiry, and The Humanist.

In 2005, Greg received ordination as a Humanist Rabbi from the International Institute for Secular Humanistic Judaism. He holds a B.A. (Religion and Chinese) and an M.A. (Judaic Studies) from the University of Michigan, Ann Arbor, and a Masters of Theological Studies from the Harvard Divinity School, and he completed a year-long graduate fellowship at the Hebrew University of Jerusalem.

That Epstein’s appointment is a controversy is not really any great surprise. Whenever religion and organization politics (regardless of that organization’s nature) combine, controversy seems to be an automatic outcome. The real question here, is whether the controversy is about the right questions(s). In 2021, there are still a great many people who seem to feel it is perfectly acceptable to deride a person’s election to some form of public office based on whether they personally believe in a God.

The Harvard Chaplains unanimously elected Epstein. To those who are interested to object and cause snide, disrespectful and deriding headlines and commentary, is seems reasonable to ask two questions.

The first question is, “Since he was unanimously elected by his peaers, What’s the problem?” That question can easily be turned-into a two-or- even-three-parter, with a variety of follow-ups. But let’s leave that one as it is.

The second, and the more considerable question is, “Why do you think it’s OK to discriminate against someone who is merely living the best life that they can within their freedom not to believe what you happen to?”

It certainly seems that a world which continues to move toward allowing religious freedom and the freedom of belief must still be encouraged to recognize that these freedoms include, most fundamentally, the freedom not to believe. There’s the real controversy.


Citations, References And Other Reading

  1. Featured Photo Courtesy of
  2. https://www.newyorker.com/magazine/2021/09/20/harvards-atheist-chaplain-controversy
  3. https://www.ncregister.com/blog/harvard-not-heaven-0a2nx6py
  4. https://chaplains.harvard.edu/
  5. https://www.ncregister.com/cna/harvard-catholic-center-responds-to-spin-on-atheist-chaplain
  6. https://www.humanistchaplaincy.org/
  7. https://www.dailymail.co.uk/news/article-9929315/New-Harvard-chief-chaplain-atheist-ordained-humanist-rabbi.html
  8. https://www.thecrimson.com/article/2021/9/2/greg-epstein-president-chaplains/
  9. https://www.christianpost.com/voices/can-an-atheist-chaplain-glorify-god.html
  10. https://www.nytimes.com/2021/08/26/us/harvard-chaplain-greg-epstein.html
  11. https://www.bostonglobe.com/2021/08/27/metro/harvards-new-head-chaplain-is-an-atheist-unanimously-elected-by-his-peers/
  12. https://angelusnews.com/faith/harvard-catholic-center-responds-to-spin-on-atheist-chaplain/
  13. https://nypost.com/2021/08/26/harvards-new-chaplain-is-an-atheist-and-good-without-god/
  14. https://www.thecrimson.com/article/2021/9/9/harvard-chaplain-atheist/
  15. https://www.washingtonpost.com/

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.

Pride Week In Russell Township

On Saturday, August 21, 2021 , local residents and community leaders of Russell Township gathered at the Township Hall to raise a flag in celebration of Pride Week. You may find a link to a video of the activity in the references of this article.

A modest flag raising in mostly rural Eastern-Ontario community may not seem like an attention-getting activity. After all, it is 2021 and a celebration of inclusive community values seems as though it ought to be de rigueur. Other terms that one might think to apply might include routine, banal, standard or even expected.

But it’s not.

Given the unprecedented changes in how individuals and groups have been able to navigate their communities since the global COVID 19 crisis has quite literally locked-down communities and nations, even the question of a flag-raising event entailed significant questions and potential barriers. Can we even hold a flag-raising even in pandemic-lockded-down world?

It took the action of an activist humanist to gather their own personal motivation and energy to reach out to family, friends and community leaders to make it happen. Raising a flag to celebrate inclusive community values still requires commitment and effort.

HumanistFreedoms.com became aware of the flag raising about mid-way through August when Dr. Richard Thain , a long-standing and much respected member of the Canadian secular humanist community, brought to our attention his plan to make the event happen. Using his typically warm, affable and engaging charisma – Dr. Thain inquired about an opportunity to chat about the project. Chat, we did.

Richard and Geneviève Thain

Soon after, Thain had engaged the support and assistance of the KIN Club Of Russell, his daughter Geneviève Thain, as well as other community members to organize a celebration that ought to have been an expected, standard or routine activity of the municipality. Of every municipality.

The bi-lingual event began with opening comments by the Co-Ceremony Masters, Richard and Geneviève:

…. proud to welcome you, all the dignitaries, the Russell township’s Community, diversity, equity, and inclusion committee, my family, friends, neighbours, fellow citizens and all of you who are viewing this around the world from the Kin Club of Russell’s live-stream on Facebook, to this flag-raising ceremony as we gather for this celebration of love and compassion. 

It is fitting that we think about unity and about community today. Over the past seventeen to eighteen months, we have seen how events, beyond our control, such as a virus, can separate and isolate us from our communities. 

Today, we are moved and honoured – in a word, proud – to have a renewed opportunity to come together with new understanding, new unities and renewed pride in our inclusive community. 

We all know that there are those who may disagree on any given issue. Whether it be those who stand in the way of advances in women’s reproductive rights, medical aid in dying… or, indeed, the full realization of fundamental human rights for all marginalized persons in our community – there seem to be infinite ways and motives to divide communities. We are here today to remember historical wrongs and tragedies for Canadians who self-identify as LGBTQ+ but more importantly to celebrate the continued progress of human rights and progressive communities.  

En 2013, la Haut-Commissaire des Nations Unies aux droits de l’homme a lancé l’initiative « L’ONU libre et égale » (the UN Free and Equal campaign) en réponse à leurs conclusions selon lesquelles: Plus d’un tiers des pays du monde criminalisent les relations homosexuelles consensuelles et aimantes, en consoltant les préjugés et en exposant des millions de personnes à des risques de chantage, d’arrestation et d’emprisonnement. 

Many countries force transgender people to undergo medical treatment, sterilization or meet other unjust preconditions before they can obtain legal recognition of their gender identity.  Intersex children are often subjected to unnecessary surgery, causing physical and psychological pain and suffering. In many cases, a lack of adequate legal protections combined with hostile public attitudes leads to widespread discrimination against lesbian, gay, bisexual, transgender and intersex people – including workers being fired from jobs, students bullied and expelled from schools, and patients denied essential healthcare.” 

En résumé, dans de nombreux cas, l’absence de protections juridiques adéquates combinée à des attitudes publiques hostiles conduit à une discrimination généralisée contre les lesbiennes, gays, bisexuels, transgenres et intersexués – y compris les travailleurs licenciés, les étudiants intimidés et expulsés des écoles, et les patients privés de soins de santé essentiels. 

The rights that we wish to see around the world, we must first establish and celebrate here at home

We have come to know and respect members of our community who have faced unbearable and unacceptable discrimination based-upon their sexual identity or orientation.  Whether it is police officers and firefighters who serve their community or Canadian military personnel who served here at home and internationally; Whether it is students at our publicly-funded schools or adults of any walk of life… I am proud to be part of this flag raising which clearly states that those who serve our country and community deserve a free and equal place within it.  

To paraphrase a UN Free and Equal campaign – everyone deserves a safe and loving home and everyone deserves a safe and loving community.

Soon after these opening comments, the Thains were joined by local dignitaries including the Member of Parliament of Glengarry, Prescott Russell, the Honourable Francis Drouin and the Mayor of Russell Township, His Worship Mayor Pierre Leroux and the President of the Kin Club of Russell, Patrick Hunter.

Dr. Thain read a letter from Allan Hubley, an Ottawa city councillor (Kanata South) and Chair of the Transit Commission. Dr. Thain shared that:

While thinking about and planning this  flag-raising celebration a couple of weeks ago, I recalled the tragic story from a decade ago, of a Kanata high school student, named James Hubley. 

James had been bullied and subsequently lost his life to suicide.  His father, a member of Ottawa City Council, issued a statement on behalf of his family in October 2011. From that statement we learned: 

Jamie asked a question no child should have to ask – why do people say mean things to me?… Although James had a great many people who loved and supported him, something in his mind kept taking him to a dark place where he could not see the positive side of life…Recently, when Jamie tried to start a Rainbow Club at his high school to promote acceptance of others, the posters were torn down and he was called vicious names in the hallways and online,” writes his father. 

Jamie Hubley was a figure skater and the only openly gay boy in his school. Jamie is remembered as a boy who was not afraid to be himself. He was a championship figure skater for years, loved to sing and act. 

I wrote to Mr. Hubley and asked if he would be willing and available to attend our ceremony here today.  He sent a wonderful reply that he has agreed for me to share with you. 

Thank you for your effort and for your email.  My family and I want to thank you for keeping our boy Jamie’s memory in your hearts.  We are touched and filled with gratitude.   

Unfortunately, I am away for a family wedding at the time of your event but wish you well and thank you for your kind invitation.  

By raising the Pride flag we are going back to what Pride ceremonies were meant to accomplish.  You are raising, not just a flag, but also awareness of the issues that people in every community experience.   Promoting the acceptance of our differences as a community is part of what Canadians do so well.   

Acceptance and respect for each other make our community and our country a better, safer place for individuals and families. For someone who is experiencing bullying or discrimination based on how they look, their sexual orientation or for any reason that makes you unique, your action in raising this flag is a very powerful statement. 

The flag-raising activity was accompanied by comments from Srishti Hukku, a Kashmiri Canadian is a Research Fellow with Cambridge Reproductive Health Consultants and has over a decade of experience with the federal government in increasingly senior positions. Srishti holds a Master’s of Public Administration and a Bachelor’s degree in Political Science and Economics. 

Before we turn to the history of the Quasar Progress Pride flag, I’d like to tell you a brief story. The year was 2002 and it was lunch time on a hot summer’s day at an Ottawa high school. Debates on same-sex marriage were roaring in the courts. I went outside to enjoy the sunshine and realized that a group of students were protesting in a circle around the main flagpole in front of the school. They had signs and were loudly chanting – you might be surprised to hear that this group of students was opposed to same-sex marriage. However, for me, that was a watershed moment. It became very clear that love is love…  comme on dit en français, l’amour c’est l’amour. And that such basic human rights were worth fighting for. 

Fortunately, the courts and I felt the same way with the ruling indicating only a few days later that: Marriage is … one of the most significant forms of personal relationships. Through the institution of marriage, individuals can publicly express their love and commitment to each other … This can only enhance an individual’s sense of self-worth and dignity.  Now being here today for this flag raising ceremony certainly feels like my story coming full circle.  As you may know, the original multi-coloured Rainbow Flag was designed by artist Gilbert Baker in 1978 in San Francisco.   The version that you see here today is Daniel Quasar’s Progress Pride Flag designed 40 years later in 2018. Quasar added the black and brown stripes to represent marginalised 2LGBTQ+ communities of colour, along with the colours pink, light blue and white, which are used on the Transgender Pride Flag. The additional elements form an arrow shape that points to the right, to represent “forward movement” and are along the left edge of the flag to state that “progress still needs to be made.” 

A few of those gathered for the Pride Week Flag-Raising ceremony in Russell.


Gay rights and freedoms. Women’s rights and freedoms. Minority rights and freedoms. These are all human rights and freedoms. And even in 2021, raising a flag to celebrate human rights and freedoms is not an assured and expected activity; whether in Russell Township or in any community around the world, there is still much work to be done and many gatherings to be organized before human rights and freedoms are truly such a commonplace thing that raising a flag doesn’t also raise an eyebrow.

Well done, Richard. Well done , Geneviève. 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

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.

World Humanist Forum – Asia

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 article was found on Pressenza on August 16, 2021.

Pressenza is a space open to the expression of the social base. We endorse a universalist humanist perspective…(more about Pressenza at the bottom of this article).


By: Karina Lagdameo-Santillan


A Filipina from Manila, Philippines. A longtime Humanist. A Creative Director and Advertising Communications professional for many years, she has been active in the Community for Human Development, facilitating workshops for personal and social change to help build a culture of peace, nondiscrimination and nonviolence. She is currently a freelance writer and a volunteer editor-writer for Pressenza in Asia.


August 15, 2021. The World Humanist Forum- Asia was officially launched with the participation of over 105 individuals, many representing humanist organisms and other NGOs/groups, all sharing the same vision of a non-violent and non-discriminatory humane world, and working in their different fields towards that vision—humanizing the earth. The Forum connected and linked participants coming from India, Pakistan, Bangladesh, Nepal, Sri Lanka, Philippines, Japan, Australia, also from Africa, Europe, North and South America.

Sudhir Gandhotra facilitated so that the participants could discuss, interchange and be inspired by each other to continue with their actions and to reach more people in the region, to address crucial issues of violence and discrimination that all face in their personal and social lives.

To start the forum, he defined that the humanist is someone or anyone who believes in non-violence and is against discrimination and violent action. He quoted from Silo, founder of New Humanism and the Humanist Movement:

“Namer of a thousand names, maker of meanings, transformer of the world, your parents and the parents of your parents continue in you. You are not a fallen star but a brilliant arrow flying toward the heavens. You are the meaning of the world, and when you clarify your meaning you illuminate the earth. When you lose your meaning, the earth becomes darkened and the abyss opens.

I will tell you the meaning of your life here: It is to humanize the earth. And what does it mean to humanize the earth? It is to surpass pain and suffering; it is to learn without limits; it is to love the reality you build.

I cannot ask you to go further, but neither should it offend if I declare, “Love the reality you build, and not even death will halt your flight!”

You will not fulfill your mission if you do not apply your energies to vanquishing pain and suffering in those around you. And if through your action they, in turn, take up the task of humanizing the world, you will have opened their destiny toward a new life.”

The opening remarks given by Antonio Carvallo set the tone further:

Dear Dr. Mathai, dear Mr. Rajagopal, dear Ms. Sudha Soni, dear Sudhir, dear Ajeet. Dear friends representing the organisms of the Humanist Movement and Silo’s Message, dear friends who accompany this occasion.

I am delighted to be celebrating the launching of the Asian Humanist Forum, with all of you. Our aim is to communicate to the world Silo’s message of Humanization with the goal to construct a Universal Human Nation. What better a day than today, the anniversary of Indian independence so strongly associated with the memory of Mahatma Gandhi and his universal call for non-violence.

The Forum aspires to send a renewed and powerful appeal to overcome suffering, capable of sounding meaningful and providing direction to every individual.

That message is a message of faith, of compassion, of recognition and trust in our own inner force, capable of guiding us through the most difficult circumstances. A message that persuades us to treat others as we like to be treated.

A message that helps everyone to connect with themselves, to access the profound and sacred that lies in our hearts and minds.

In times of big instability and confusion, like the present one, when even nature appears unpredictable and threatening, we need to hold together and find support in our center of gravity.

We think that the world is changing for the better and that we are at a turning point in our civilization, in the process of transforming into a universal human nation. This is new and unprecedented; we are facing the need for a profound change both socially and individually. The human being must be the central value in this change. We must learn to eradicate violence from our minds and our societies, since both are inextricably intertwined. This task needs to be undertaken now by every one of us.

This is in summary the message the Humanist Forum should aspire to deliver everywhere and to everyone. Because it is good, because it is just and because it is urgent.

To make it possible we all need to work together.”

After this, a tapestry of missions and visions, of actions and campaigns strung together with the thread that humanizes, commenced. Participants heard from Ghandians about their peace and non-violence programs, from grassroots NGOs addressing the different needs of the communities and sectors of society they work in, be they Muslims or young women who need education, about foot marches across India being planned from September 21, Day of Peace to October 2, Gandhi’s birthday, which is the International Day of Non-violence. And more…

Representatives from the five organisms of the Humanist Movement talked about what they do and stand for. The Community for Human Development works in the social field, helping “to raise the level of consciousness”. The Humanist Party is in the political field which greatly affects everyone, aiming to restore real power to the people and not resting on the interests of a handful. The Convergence of Cultures organism espouses the need for all the cultures to coordinate, coexist and learn from each other, acknowledging and respecting cultural diversity. Aspiring towards no borders, World without Wars and Violence, the organization that launched the Global March in all continents in 2009 calling for an end of nuclear arms and disarmament, is launching another World March. Now, it is expanding its scope from war and armaments to all forms of violence and aiming to educate the youth, the next generation, on the principles of peace. The World Center of Humanist Studies analyzing the crucial issues affecting the world today, looking for proposals and solutions. And, as all human beings have a spiritual part within, the messengers inspired by the book, The Message of Silo, works to carry peace within themselves to others.

The forum was spirited and lively, even going beyond the foreseen time as everyone shared and started connecting with each other. After an Asking to strengthen the resolve to carry on with the Forum’s mission, closing remarks pointed out that the internet was and is able to create and forge links. Thanks to this, it is helping to connect like-minded people within the environment of the World Humanist Forum which was just officially launched and will help it to go forward into the envisioned future. The website can play a big role to connect people across countries as organizations and individuals can join the Forum, inform, get in touch and collaborate with others. (https://www.whfasia.org/)

Everyone left, greatly inspired to expand this Humanist Work even to other Asian countries such as China, Vietnam, Thailand and Japan. As a participant, Pradeepan Madathil, commented, “ This is the voice of the times. The unity of non-violent peoples around the world, the togetherness of the volunteers, and the current global community waiting for such unity”

Here is the link to the recorded video of the Forum inauguration:
https://www.youtube.com/watch?v=3kQa-2oITco&t=5445s

About Pressenza

cooperation agreements and partnerships with other agencies, as well as reciprocal links with portals, platforms, news and communications media of specific communities and cultures. Pressenza is part of an extensive network of new media that achieves global reach for local proposals while they are supplied information with the material provided by the agency. Pressenza consists of volunteers with extensive experience in communication, social activism, cultural and academic fields. The agency is independent from any economic interest, the basic condition for its autonomy. We are columnists, reporters, photographers, graphic designers, videographers and translators on five continents who contribute our professional work without financial compensation. First established in Milan, Italy, in 2009, Pressenza is legally registered as an international agency in Quito, Ecuador since 2014 (Memo # SNC-DAL-2014-0011-O # 037 Agreement of June 4th, 2014 of the National Ministry of Communications) and we are organised into decentralized teams and newsrooms. With a presence in 24 countries, we issue our daily news service in English, Italian, Spanish, French, Portuguese, German, Greek and Catalan.



Citations, References And Other Reading

  1. Featured Photo Courtesy of https://www.pressenza.com/2021/08/world-humanist-forum-asia-connecting-for-collaboration-and-action/
  2. https://www.whfasia.org/

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.

Film: Summertime & Tiger Tales Media

At this late date in August – have you just about browsed and dismissed just about every film available through your mainstream entertainment accounts? Bored with the usual slate of superhero movies, cops-and-murderer mysteries and documentaries that reveal little about the world and the human condition and the world we currently experience?

Well maybe the film Summertime and one of its backers, Tiger Tale Media could provide something different and worthy of your attention.

The film appears to be backed by Tiger Tales Media, whose website says, Tiger Tales Media is investing in a future for independent filmmaking grounded by rational optimism and a deep regard for the human condition. Founded as a means to facilitate and expand dialogues around humanist causes through both documentary and narrative film, Tiger Tales Media takes equity positions and awards grants that enable artists and storytellers to amplify their voices.

In addition to Summertime, Tiger Tales Media’s past projects includes several other documentaries that promise to be interesting , important and informative: The Social Dilemma is  a documentary-drama hybrid which reveals how social media is reprogramming civilization with tech experts sounding the alarm on their own creations; Pray Away examines Exodus International and, according to the filmmaker to “tell the truth of the “pray the gay away” movement’s enduring harm.“; The Devil We Know is a film about the...is the story of how one synthetic chemical, used to make Teflon products, contaminated a West Virginia community. But new research hints at a much broader problem: nearly all Americans are affected by exposure to non-stick chemicals in food, drinking water, and consumer products. With very little oversight on the chemical industry in this country, we invite you to learn more about the problem and how you can protect yourself and your family.

Now…about Summertime…..here’s the press release:

Good Deed Entertainment announced today that their spoken word, Rotten Tomato certified-fresh hit film SUMMERTIME, directed by Carlos López Estrada (Raya And The Last Dragon (2021), Blindspotting (2018) and Marvel’s Legion (2017)), and executive produced by Kelly Marie Tran, will be available for fans to own beginning on August 27, 2021 and can be purchased through all major retailers including, iTunes/AppleTV, Amazon, Vudu and Google Play. The film can currently be pre-ordered at iTunes and a full list of where to purchase the film can be found at the SUMMERTIME website.

The film SUMMERTIME takes place over the course of a hot summer day in Los Angeles, following the lives of 27 young adults as they intersect. A skating guitarist, a tagger, two wannabe rappers, an exasperated fast-food worker, a limo driver—they all weave in and out of each other’s stories. Through poetry they express life, love, heartache, family, home, and fear. One of them just wants to find someplace that still serves good cheeseburgers.

The film was developed over a summer workshop with the young poets, who were all part of Get Lit – Words Ignite, an LA based nonprofit that fuses classic and original spoken word poetry to increase teen literacy on the page and in visual media. All 27 poets served as co-writers and stars in the film.

As part of the film’s social impact campaign, a full one-of-a-kindcomprehensive educational curriculum has been created for schools nationwide focusing on grades 9-12+. The curriculum includes access to Get Lit’s brand-new, interactive online poetry platform Uni(verse), currently in open beta,being made available at no cost to educators, thanks to an Uproar grant from Tiger Tales Media. The curriculum is aligned with the following standards: Common Core, SEL (CASEL), English Languages Acquisition, Visual & Performing Arts (VAPA), Texas Essential Knowledge and Skills (TEKS) and CPalms (B.E.S.T Standards)and is paired with engaging clips from the film. It is also modified to meet the needs of ELL and GATE students as well as students with special needs. 

SUMMERTIME was released in theaters nationwide beginning on July 9, 2021, and will be available to rent later this fall. 

Citations, References And Other Reading

  1. Featured Photo Courtesy of
  2. https://www.prnewswire.com/news-releases/experience-the-power-of-a-spoken-word-poetry-movie-at-home-with-the-film-summertime-from-director-carlos-lopez-estrada-available-to-own-beginning-on-august-27-301352694.html
  3. https://gooddeedentertainment.com/summertime/
  4. https://tigertalesmedia.com/
  5. https://www.thesocialdilemma.com/
  6. https://www.prayawayfilm.com/
  7. https://thedevilweknow.com/


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.

Can Humanism Help Advance Human Rights in Africa?

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 article was located on Equal Times on April 28, 2021.


By Amy Fallon

It was a story that you could say caused a bit of a buzz. Bees ’arrest’ suspected burglars in Busia, screamed the headline of a March 2021 story from the Ugandan newspaper, the Daily Monitor. The article, which attracted much derision on social media, told the story of a burglar who appeared to find himself apprehended by a swarm of bees after the victim of the house he had broken into decided to seek justice via a witch doctor rather than the police.

In a country where there is a strong belief in the supernatural, such headlines are not uncommon. “Some traditional healers exploit the ignorance of the population,” says Kato Mukasa, a human rights lawyer and chair of the Uganda Humanist Association (UHASSO). “[There’s] a category that pretends to have spiritual healing powers. They cause a lot of mayhem.”

While belief in witchcraft is commonplace across the continent, Africa is also considered one of the most religious parts of the world. According to 2017 research from the Pew Center, by 2060, 42 per cent of Christians and 27 per cent of Muslims will live in sub-Saharan Africa. In October, openDemocracy reported that more than 20 US Christian groups opposing LGBTI rights, safe abortion access and sex education have increased their spending to the tune of at least US$54 million in Africa over the past 13 years.

Despite this, humanism – a philosophy and way of life that stresses reason and free inquiry and opposes theism and supernatural views among other characteristics – is making headway on the continent.

“In many African countries humanist groups and individuals are working to make the wider public rediscover their own African humanist tradition, the concept of Ubuntu [a Zulu word and pan-African philosophy which roughly translates to mean “I am because we are”], a secular and humanist framework for compassion, reciprocity, dignity, harmony, and humanity for the purpose of building and sustaining community with justice and mutual concern,” says Giovanni Gaetani, membership engagement manager for Humanists International (HI), the global body of the humanist movement.

When HI was founded in 1952, there were just five member organisations; now, there are more than 170 from 75 countries, including 10 associations in Africa. HI holds a general assembly annually and its World Humanist Congress normally takes place every three years. At a local level, humanist organisations hold physical and (increasingly since the pandemic) virtual meetings for participants to learn and exchange ideas, to allow like-minded people to meet up, and to carry out voluntary work.

“New and emerging humanist organisations are sprouting all around the African continent, for example Humanists Liberia, Humanists Malawi and Secular Humanists Mauritius,” says Gaetani. And beyond humanism, secularism is also making its presence felt. Gaetani points to Sudan, which embraced a secular constitution in September 2020 after decades of Islam as the state religion. Meanwhile in Zimbabwe, the government has “taken strides to promote secularism despite the absence of an organised secular society,” according to Takudzwa Mazwienduna, a Zimbabwean-born humanist and author of the upcoming book A Vehicle for Progress, which looks at humanism in southern Africa, noting the government’s 2016 decision to ban prayer in schools and restrict religion to private spaces only.

Anti-atheist backlash, and advancing rights

While there has been some growth in the humanist movement in Africa, there has also been a backlash in some places, which is unsurprising given the stigma attached to atheism. “In Uganda and Africa, when a child is born, they are automatically inducted into religion,” says Dr Frank Mugisha, who despite being an LGBTI activist has been a Catholic “all my life”. “Atheism is rare and frowned upon so much in wider society,” he says. “To fit in, everyone has to belong to a religion.”

Nigeria – a secular country as set out in its constitution and where 49.3 per cent of citizens are Christian and 48.8 per cent are Muslim – has become the “epicentre of a new anti-atheist backlash,” particularly in the north of the country, according to Gaetani. The country’s most famous atheist Mubarak Bala, the president of the Humanist Association of Nigeria, will mark one year in jail on 28 April.

Bala was arrested at his home in the predominantly Muslim, north-western state of Kaduna before being detained in the neighbouring state of Kano over a Facebook post that authorities claim breached Nigeria’s Cybercrimes Act by insulting the Prophet Muhammed and being “provocative and annoying to Muslims.” Bala is the son of a prominent Islamic scholar whose family had him forcibly sectioned when he first renounced Islam and declared himself an atheist in 2014.

Despite his current detention, he is yet to be charged with any crime. His case had been adjourned until 20 April, but the hearing did not go ahead because of an industrial strike. James Ibor, who heads Bala’s legal team, says they are “exhausting all legal avenues” but are calling on the United Nations to impose sanctions on the Kano state governor and members of his cabinet. “We are also pressuring the UK embassy, the US embassy and the EU delegation in Nigeria, to get in touch with the government and put pressure on them over this,” adds Dr Leo Igwe, chair of the board of trustees for the Humanist Association of Nigeria, and a close friend of Bala.

Rare wins for Nigeria’s non-believers – who number between 50,000 to 100,000 according to Igwe, with only a tiny fraction openly declaring their beliefs – include holding Africa’s first humanist conference in 2001, and the recent launch of the non-profit Advocacy for Alleged Witches (AfAW) which uses the philosophy of humanism as a vehicle to save the lives of those impacted by superstition.

Humanists in Africa’s most populous country hold onto their beliefs, despite the dangers. Igwe has faced death threats for his support of Bala and he even had to temporarily flee his apartment. Femi (not his real name) lives in the south-western city of Ibadan and has been a humanist for nine years but says that he still does not feel comfortable going public with his beliefs. “It’s hard. Many of us get dumped by our romantic partners for being humanists,” he says, adding that his Christian mother would be “heartbroken” if she ever found out, although “that’s still better than the north [of Nigeria] where your family member may poison you for being godless.”

Igwe says that while he fears that there may have been an increase in witchcraft accusations in the face of the global public health crisis caused by Covid-19, the pandemic has shown that humanism is needed more than ever to strengthen rights and promote science. “Covid-19 has once again made it clear that superstition, paranormal beliefs and faith-based narratives offer us nothing in terms of our growth or progress in the face of diseases,” Igwe tells Equal Times.

For Amina Ahmed – the wife of Mubarak Bala, who is herself a humanist – humanism “can help women to stand up for their rights” and advance the cause of gender equality in Nigeria as “most women are being [metaphorically] caged due to religious beliefs.” For Roslyn Mould, former president of the Humanist Association of Ghana and the first African woman to be elected to the board of HI, humanism could be a crucial tool for wider gender and sexual emancipation across the continent. “As an African, humanism teaches us to decolonise our minds from dogmatic cultural and religious ways of thought that create divisiveness among our genders and diverse sexualities and hinders our development as a people. It is important that we drive equality, taking equity into account, on our continent amongst men and women.”

Flourishing in Uganda, despite the challenges

In the continent’s east, humanists are watching the Bala case daily. Africa’s humanist roots are firmly planted in Uganda. It was the first country to register a humanist organisation (UHASSO) in the mid-1990s and it is one of the few African countries to have a humanist organisation in every region. Still, according to various sources, less than one per cent of the Ugandan population describes itself as ‘without religion’, in a Christian-majority country within a secular state.

In 2014 a notorious act was signed into law to make homosexuality illegal, driven by foreign and local evangelicals, before being struck down, but religion continues to have a grip on Uganda. Bodies like the Inter-Religious Council of Uganda are still involved in politics and before the pandemic it was not uncommon for flamboyant prophets to commandeer packed megachurches.

But an increasing number of atheists are asserting their presence in the public space. Mukasa can often be seen on TV, while Robert Bwambale is renowned for founding the Kasese Humanist School, in the west of the country, where educators teach LGBTI and women’s rights, climate change and democracy.

Despite facing backlash – Mukasa’s car was set on fire and his workplace was vandalised, while Bwambale was the victim of a community smear campaign – humanists in Uganda won’t stay silent.

About 31 of the country’s groups, led by the newly formed Ugandan non-profit African Humanist Celebrant Network (AHCN), which trains humanist celebrants (someone who officiates non-religious marriage, funeral or other ceremonies) across Africa, are petitioning the Ugandan parliament to change the country’s Marriage and Divorce Bill to allow for humanist ceremonies. Apart from South Africa, humanist ceremonies are banned across the continent but Uganda’s humanists claim that the nation’s constitution contains protections against discrimination for non-believers, and argue that the ceremonies “give us a platform to show the world that it is perfectly fine to live a life without God”.

Unsurprisingly, there has been some opposition, with Bishop Jacinto Kibuuka, who leads the Christian Ecumenical Council of Uganda, vowing in December to draft an opposition petition, although nothing has happened yet. “Those voices who claimed same sex relations were a culture war by the West against Africa and the Church will re-emerge and cast humanist marriages as market entry for same sex marriages – precisely because they are non-denominational, promote free choice and individuality,” says Ugandan analyst Angelo Izama.

But whatever happens, Mukasa says the country’s humanists are here to stay. “When we registered our first organisation, there were very few people saying ‘I’m an atheist’. But right now if you follow our page online you would be surprised at the number of people saying ‘to hell with religion,’” says the activist. “We are eating into [religion], we are weakening it, even when [their followers] are making inroads we are making inroads too.”


Citations, References And Other Reading

  1. Featured Photo Courtesy of:  https://holylandmap.blogspot.com/2013/05/human-face-of-africa.html
  2. https://www.equaltimes.org/can-humanism-help-advance-human
  3. https://www.amyfallon.com/

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: The Turning – The Sisters Who left

In 1995, Christopher Hitchens published The Missionary Position: Mother Theresa in Theory and Practice. Both then and now, Hitchens’ investigative journalism (and let’s be honest, polemics) earn him life-size portions of love and hate. But Hitchens was well aware that going after one of the twentieth century’s most iconic and celebrated figures of religious propagation would not result in anonymity.

Pin on Unrepentant Atheist

Twenty-first century humanists owe much to Hitchens’ willingness – or perhaps more accurately, energetic eagerness! – not only to publish the results of his inquiries, his insights and his opinions but also to engage with the often passionate and outraged responses.

Consider the popular new podcast, The Turning: The Sisters Who Left which currently has ten episodes available via iHeartRadio and other podcast providers. It hardly seems at all likely that this podcast would be available and popularly received, if not for the earlier work of Hitchens.

The Turning: The Sisters Who Left

The folks responsible for producing the podcast have indicated that it is “inspired by Mary Johnson’s memoir, An Unquenchable Thirst. Weaving poignant, sometimes startling stories with a gorgeous soundscape, host Erika Lantz of Rococo Punch interviews Mary and several other former Missionaries of Charity.”

Meanwhile, on Mary Johnson’s website, we learned that “Mary Johnson is the author of An Unquenchable Thirst, named one of 2011’s best nonfiction books by Kirkus Reviews and awarded the New Hampshire Literary Award for Outstanding Work of Nonfiction. After spending 20 years as a nun with the Sisters of Mother Teresa of Calcutta, she completed an MFA in Creative Writing at Goddard College and helped found A Room of Her Own Foundation. She married. Mary now considers herself a secular Humanist . As a Humanist Celebrant, Mary creates unique ceremonies for weddings, funerals, and other rites of passage, and has twice been voted New Hampshire’s top wedding officiant….Mary continues to find the world a marvelous place and tries her best to treat others well. She continues to invest in community, knowing that respectful, affectionate bonds formed among human beings are among life’s most precious gifts, whether in churches, mosques, gyms or bars, schools or shops, or synagogues.

The Turning, An Unquenchable Thirst and The Missionary Position are each deserving of recognition for their own type of courage and their own humanist character, inevitably linked to their times and social conditions. In ten or twenty years, there will be humanists who will be able to say, Thank you Christopher Hitchens. Thank you Mary Johnson.”

Citations, References And Other Reading

  1. Featured Photo Courtesy of: https://www.maryjohnson.co/lessons-loves
  2. https://christopherhitchens.net/mother-teresa
  3. https://en.wikipedia.org/wiki/The_Missionary_Position:_Mother_Teresa_in_Theory_and_Practice
  4. https://www.iheart.com/podcast/1119-the-turning-the-sisters-w-82262169/
  5. https://www.maryjohnson.co/


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.

Is Wokism a Mind Virus?

In our search for interesting, challenging and critical perspectives on contemporary humanism, we occasionally find articles published in other venues that we think humanistfreedoms.com readers may enjoy. The following article was published on February 22, 2021 on:

http://www.in-sightjournal.com


Year of the Virus: Understanding the contagion effects of wokism

Dr. Lloyd Hawkeye Robertson

The novel coronavirus had not yet been recognized when Yasmin Mohammed (2019) published her memoire blaming “Western Liberalism” for failing to protect her from forcible confinement and beatings she suffered as a child. Following an intervention by child welfare authorities, a Canadian judge acknowledged her suffering but refused to intervene in her parent’s “cultural (Muslim) ways.” Early the following year journalist Margaret Wente was removed from an honorary position with a Canadian university following a social media mobbing in which she was accused of being a racist and anti-feminist (Wente, 2020).  “Due process” which would have allowed her to defend herself from the allegations was not given. In March, 2020, demonstrations spread throughout North America and into other continents following the death of George Floyd while he was in police custody in Minneapolis, USA. Systemic racism was assumed to be the cause. During the same year many schools and colleges in the United States ended achievement testing as a requirement for admittance, and employers paid for employee re-education sessions.

Ask Dr. Robertson (and Teela) 14 — Adlered with ...
Dr. Lloyd Hawkeye Robertson

Pluckrose and Lindsay (2020b) named the movement behind these interconnected events “Critical Social Justice,” but this paper develops an argument that these events were influenced by an underlying social contagion that can be better understood as a mind virus. In developing this argument, it is first necessary to describe the “body” that may be infected by such a virus. The self is proposed as that body in the next section along with an evolutionary account of its development. In the second section of this paper I apply a model that allows us to recognize a mind virus to the modern cultural phenomenon of “wokeness.”

The self as a mental analogue to the body

The self is core to such psychological concepts as self-esteem, self-concept and self-empowerment. In this section, I describe how this evolved cultural construct became the paradigm of practice within the profession and how cultural units may attach themselves to this self. I discuss the historic tension between collectivism that gives definition to ourselves as a social species and the individualism inherent in a self capable of volitional planning and consciousness.  I conclude this section by reviewing how we might determine this self has become infected by other units of culture that serve to appropriate the self’s resources.

Skinner | Psychology quotes, Learning quotes, Bf skinner ...

Most current schools of psychotherapy emphasize individual choice with respect to personal development with the implication that selved individuals are making these choices.  Classical behaviourists (Skinner, 1974) presented an alternative view that consciousness and the self that has it are unnecessary distractions preventing a scientific examination of behaviour. In keeping with this deterministic view, behaviourism focused on helping patients using classical and operant conditioning as opposed to cognitive processing. Behaviourism delivered impressive results in treating such conditions as depression, anxiety, alcoholism, trauma and conduct disorder, and in so doing, providing concrete evidence that we are a species whose behaviours are determined by genetic and environmental factors. Despite these successes, behaviourism failed to become dominant in the profession. As we shall see, this failure was grounded in a species-wide consensus on the mental attributes of humanness. Its successes, however, suggest a way that mind viruses could operate to undermine those attributes.

Thomas Kuhn (1970) described psychology as a “proto-science” for failing to develop a unifying paradigm that would take it out of the domain of philosophy and into the domain of science. Hutcheon (1996) identified three “formations” that potentially could have become such a paradigm: Psychoanalysis, genetic developmentalism, and behaviourism. She identified behaviourism as the most fruitful of the three; however, she concluded it failed “because it attacks the very roots of our cultural assumptions” (p. 261). These cultural assumptions include: 1) human beings have minds, 2) minds presuppose the presence of beliefs, and 3) beliefs are only possible if there is the notion of objective evidence by which we can determine truth.

Many academics have endorsed the determinist alternative to these cultural assumptions, that consciousness, free will and the self are illusions (Blackmore, 1999; Coyne, 2012; Cronin, 2003; DiCarlo, 2010), but the practice of psychotherapy has proceeded in the opposite direction. By the twenty-first century, even those who still called themselves behaviourists were talking about personal choices and cognitive distortions, thus sounding very much like the therapists who now called themselves cognitive-behaviourists. Classical behaviourism had encountered an already-established paradigm that humans are thinking animals with minds capable of logical consistency and rational evidence-based assessment. While a profession that is united by these notions could assimilate deterministic methods, it could not capitulate to a determinist ontology because to do so would undermine the foundational assumption of that we are thinking, rational beings.

A mind capable of having beliefs necessarily posits evidence for those beliefs–evidence that, in turn, presupposes a reality that the mind can understand. Moreover, a mind with the ability to assess evidence, independently and temporally, could not exist without self-awareness. But the self, defined by these capabilities, represents a relatively recent cultural adaptation (Robertson, 2020) that embodies a tension between individualism (with its sense of volition, uniqueness, constancy and reflectivity) and collectivism (with its sense of community, social interest, attachment and productivity). The two case studies that follow illustrate the self in map form, and how that self may change.

Therapeutic change to the self of two clients

“Suzie” (Robertson, 2011) had attempted suicide five times before I saw her. When established methods of treating suicide ideation failed to bring necessary results (cognitive behavioural therapy, Adlerian psychotherapy, narrative therapy, and Eye Movement Desensitization and Reprocessing), I suggested that we map her self to find out what was blocking treatment.  We began by identifying units of culture that represented who she was. Each referent word, or meme, included connotative meaning, affect and associated behaviours. Using the idea that connotative, affective or behavioural similarities between memes could be represented as links, we produced the map in figure 1.

Few memes in figure 1 suggest individual volition or social interest. A meme labeled “depressed person” is central and attempts to remove it prematurely had destabilized the entire structure. We began to move or remove memes supporting the placement of “depressed person” as central while building a new core with a focus on social interest and volition.  Suzie could now visualize a better self and accept evidence that it was true. Her suicide risk receded. She found achievement and recognition when she relocated to a new community.

When I presented this case study to a doctoral class, one participant declared that I was simply doing cognitive behavioural therapy (CBT). From that point of view, the map suggested cognitive re-framing, supplemented by behavioural “homework assignments.” These challenged negative memes such as “ugly” and supported a new “human rights” core. A narrative therapist in class disagreed, suggesting that memes provided the outline of a story, and I had helped my client write a better one. Actually, I began my career as an Adlerian psychotherapist. This anecdote illustrates that the self, as pictured here, is fundamental across psychotherapeutic schools of practice.

Figure 1: Initial self-map of a youth with suicide ideation, showing memes in relation to each other

About a decade after I worked with Suzie, another client, “Olivia” came to me with symptoms of PTSD after being raped by a friend during a night of heavy drinking (Robertson, 2016). After a month of CBT-informed treatment, she was able to return to work. Nonetheless, she acknowledged a personal history that included failed relationships, alcohol abuse and the loss of child custody. She asked for further psychotherapy, focused to become a better decision-maker. We began by developing the self-map represented in figure 2.

Figure 2: A self map of a woman suffering from post-traumatic stress disorder

*Link to more legible image here.*

The bottom bar represents the biological forces that sometimes triggered various clusters of memes labeled “imperfect,” “spiritual / fitness” and “social self.” Thick arrows represent the influence of her family, spouse and work on her self-definition. To the extent that biological and environmental forces control the structure of the self, we can say that it is “determined.” During the course of treatment, we were able to add or modify several memes in Olivia’s “imperfect self” giving her a more balanced identity. She developed a sense of empowerment and volitional control, both of which she used to maintain her commitment to behavioural change. She no longer defined herself as a depressed person, although she acknowledged that everyone experiences sadness and depression on occasion. She developed new associations between clusters that gave her the ability to choose to not ruminate on her deficiencies. We added a second bar, below the menu of emotions, to recognize her “psychological characteristics” such as intelligence, introversion and self-assurance.

Significantly, Olivia now found restrictive the very relationships that she had found to be supportive during her bout with PTSD. Her spouse now accused her of wanting to be better than him, possibly when she refused to join him on his drinking binges. Her employer refused to allow her enough latitude to make decisions on the job. Her mother would unexpectedly enter her house searching for the drugs that she assumed were stashed there. Olivia came to the insight that her spouse, employer and parents had not changed—but that she had changed. If she wanted to keep her newly minted self, therefore, she would have to move to another community. With the help of distance-counselling and some new friends, she re-established herself elsewhere and even negotiated new boundaries with her family.

A determined species unchained and re-chained

As can see from the examples of these two clients, the social environment is a powerful determinant of who we are. Determinists would say that psychotherapists, directed by their programming, overpower the other determinants that keep their clients’ old selves in place.  Determinists would have more difficulty, however, in explaining why both clients chose to move to other communities without the advice of their therapist. To argue that therapists unconsciously push their clients in such directions requires the assumption of unseen forces. A simpler explanation would be that most of our decisions are determined but that, with hard work and mental resources, we can make decisions at variance from our memetic and genetic programming (Robertson, 2017a).

The Evolved Self: Mapping an Understanding of Who We Are ...

In The Evolved Self (Robertson, 2020), I argue that volition and temporal constancy combined with a more primal self as recently as the beginning of the first century BCE. Our sense of constancy, that we are in some important sense the same person over time, allows us to think about our selves in remembered events while considering how we might have influenced alternative outcomes. Using a similar mechanism, we can imagine our selves in the future and predict outcomes on the basis of available evidence. What constitutes evidence will necessarily, at least in the first instance, be learned. If having a better grasp of reality ultimately favours better outcomes then cultures will evolve in that direction. For example, the scientific method, which originated in post-Enlightenment Europe, has brought about a revolution in new knowledge. The method itself has been appropriated by most non-European cultures where “culture” is defined as current practices, values and artifacts.

Beliefs are possible only in the mind of someone who accepts that there is some way to differentiate truth from falsehood; and that implies an objective reality. To change a belief about oneself, one must first take oneself as an object that can be examined. Unfortunately clients cannot change who they are at will. Like Suzie, they often resist changing even dysfunctional selves. They need evidence to support desired changes; otherwise it feels as though they are merely play-acting.

The rejection of classical behaviourism by psychotherapists, despite its demonstrated efficacy, flowed from deeply held cultural assumptions about what it means to be human. The combination of behaviourism with cognitivism suggests a form of compatibilism, that the concepts of free will and determinism are not mutually exclusive. The ideal of free will became part of our self-definition flowing from culturally evolved changes to the self (Robertson, 2020). While assumptions of personal volition, continuity, and reason became the benchmark of what it means to be human, we do not always attain this ideal. Psychologists are in the business of teaching clients the skills that they need to approximate this self. To Sagan (1996) that ideal involved doing science“Every time we exercise self-criticism, every time we test our idea against the outside world, we are doing science. When we are self-indulgent and uncritical, when we confuse hopes with facts, we slide into pseudoscience and superstition” (p. 27).

Taking the objective view, as is necessary in science, does not come naturally to the human species. Jaynes (1976) said pre-Homeric Greeks relied on pre-programmed cultural responses to triggering events and when an event occurred that had not been prepared for in their cultural programming they reacted in a random, sometimes schizophrenic way. After a study of early Egyptian hieroglyphics, Johnson (2003) concluded that the early Egyptians did not have minds, as we would now define the term. A simpler explanation is that they did not have the kind of self that we take for granted today.

The individualism that forms a part of what I call “the modern self” (Robertson, 2020) was a potential threat to the stability of pre-modern societies made up primarily of people with a different kind of self. Since the self is a culturally mediated construct, by controlling available memes, collectivist societies can limit the possibilities available for self-construction. Acceptance of such constraints can be supported by appeals to authority, particularly religious authority. The Axial Age of the first century BCE (Jaspers, 1951; Mahoney, 1991) produced major world religions that were concerned with regulating the self in some ways. Early Confucian thought dealt with the moral development of the self in relation to the collectivity infusing it with a sense of duty to ancestors (Wu, 2017). Hindu thought divided society into a series of castes with a full education available only to the Brahmin caste. The Buddhist doctrine of “no-self” required initiates to place themselves under the direction of masters who represent the Buddha himself. Like Judaism, Christianity, has held that people must renounce the self, because human reasoning is faulty and true knowledge is divinely inspired. These teachings are consistent with a hypothesis that while the presence of people who could engage in individual volition and planning were valued, their abilities needed to be regulated.

Although the medieval Roman Catholic Church encouraged the practice of science that was consistent with its theology, the Protestant Reformation coupled with the re-learning of classical Greek philosophy in the scientific Renaissance of the sixteenth century led to the Enlightenment that began with Descartes, Bacon and Newton in the seventeenth. This Enlightenment did not invent individualism; it proclaimed that the individualism already inherent in the self that allowed for the determination of objective reality was good. Since a healthy self also requires relationships with others in the form of social interest, collective identity and intimacy, this development did not spell the end of collectivism, and each “individualist” society has retained or created ways of expressing communal or group identification.

In The Evolved Self, I argue that the struggle between collectivism and individualism occurs, in the first instance, within each person’s self. I argue also that, for the most part, we remain the determined beings that we have been throughout most of our history as a species; but also beings with the capacity to reflectively reprogram ourselves by acting on reasons that matter to us as individuals. If we view this conscious self that is capable of such reflective thought[3] as analogous to the body, then we need to consider that memes and meme complexes (which are not part of the self but nonetheless exist in culture) can be deleterious to it. These meme complexes would be analogous to viruses that can enter the body.

The emancipation of the self was not welcomed by everyone. People with functional selves face responsibility, after all, for their own well-being. They must realistically assess their circumstances, selecting those that would provide meaning and purpose, but also implement plans to assure their own happiness. My private practice is beset with clients who would rather place the responsibility for their own well-being on others. In his examination of totalitarian movements following World War II, Eric Hoffer (1966/1951) noted, “The frustrated follow a leader less because of their faith that he is leading them to a promised land than because of their immediate feeling that he is leading them away from their unwanted selves” (p. 110).

Building on the religious trope that our selves are inadequate, Martin Heidegger (1962) deconstructed science and reason by claiming that only one who is “Dasein” could know ultimate truth. “Dasein,” in Heidegger’s idiosyncratic usage, includes being present simultaneously in the past, present and future which only a few can achieve. He named himself and the fuehrer as Dasein. German psychologist Eric Fromm (1969) described the relationship between the totalitarian dynamic and the self:

There is the wish to submit to an overwhelmingly strong power, to annihilate the self, besides the wish to have power over helpless beings. This masochistic side of the Nazi ideology and practices is most obvious with the respect to the masses. They are told again and again: the individual is nothing and does not count. The individual should accept this personal insignificance, dissolve himself to a higher power, and then feel proud in participating in the strength and glory of this higher power. (pp. 257, 256)

It is frightening to consider that if Suzie had lived in pre-war Germany, a Nazi sympathizer could have suggested not only that she needed to accept her sense of personal insignificance but also that she could do so most effectively by identifying her self with glory of the Aryan race. Incorporating a new ideological or religious meme into one’s self, moreover, includes incorporating whatever attaches to that meme. In this example, Suzie would have felt Nazi militarism, anti-Semitism, and fuehrer worship as essential to her self. If both the Nazi and Suzie were caught in the same contagion, then we could say that one passed a mind virus to the other. In an earlier article (Robertson, 2017b), I listed four conditions necessary for diagnosing such a virus:

  • A mind virus will result in an observable change or transition in self-definition, one that is neither planned nor related to self-betterment;
  • The change must involve a diminution or negation of the modern self or its component parts;
  • The change must involve an appropriation of personal resources for the purpose of spreading the meme cluster in question; and,
  • The change is likely marked by considerable and uncharacteristic emotional valence.

Is wokism a mind-virus contagion?

The first section of this paper examined the structure of the self. I then proposed an evolutionary understanding of that structure and concluded with four conditions that are needed to satisfy a diagnosis of a mind virus that could be said to infect this self. Before applying those conditions to wokism in this second section, I define the term and explain why it is preferred to other labels sometimes used. Each of these labels are examined in turn: (1) postmodernism; (2) identity politics; (3) neo-Marxism; and (4) social justice (as a movement).

Postmodernism, the view that all knowledge is “socially constructed” and a product of power relationships, provides a method for the woke to attack and discredit competing beliefs. Objective evidence cannot be used to counter these woke beliefs since it is assumed that even science and reason amount to nothing other than a “white, male way of knowing” (Strong, 2002) and is, therefore, a conspiracy to oppress others. Tellingly, however, since they never deconstruct wokism itself, it cannot be said that it is completely postmodern. It is more like a religious faith, something postmodernists considered to be a grand meta-narrative.

Identity politics incorporates the tenet that that people are defined by the oppression that they have endured as members of their own races or other identity groups. Advocates do not apply this analysis to all groups. They describe Jews as white oppressors despite 2,000 years of anti-Semitic oppression. They describe East Asians as “honorary whites,” moreover, because in the United States these U.S. Americans are statistically ahead of actual whites on measures of academic achievement and income. Since identity politics is selectively applied, wokism cannot contribute to a general understanding of racism or oppression.

Most woke people identify with “the Left” and are sometimes referred to as “Neo-Marxists,” but postmodernism classified Marxism as a modernist “grand narrative” (Lyotard, 1984). Wokism appropriated Marx’s theory of class conflict where the “white race” is assigned the place of the capitalist or ruling class. By replacing Marx’s idea of class conflict with cultural warfare they ascribe class solidarity to one’s racial, gender or other assigned oppressed group. Thus, a black person who identifies with non-black workers might be accused of “false consciousness” which is, of course, a reversal of actual Marxism. Instead of striving to eradicate the capitalist class the logic of woke-Marxism would be to eradicate “whiteness” or “maleness.”[4]

The social-justice movements that began in the 1960s aimed at eliminating barriers faced by members of disadvantaged groups. The goal of equal opportunity would permit people, irrespective of sex or racial background to advance on the basis of their motivation and ability. Wokism appropriated the rhetoric of social justice. But by insisting on equal outcomes, instead of equal opportunities, they have devalued merit and work thus reversing the original goals of the social justice movements.

Wokism represents an inconsistent application of various historical, and sometimes conflicting, conceptual paradigms.  I now examine this movement for the four conditions outlined in the previous section for determining the presence of a mind-virus.

Condition One: Change in Individual Self-Definition

The form of identity politics, on which wokism relies heavily, gives high status to recognized victim groups—which is to say non-whites, non-heterosexuals and non-males. Moreover, it gives even higher status to people who are simultaneously members of several victim groups under the rubric “intersectionality.” Competition between victim groups for greater recognition rewards people for identifying and fixating on perceived grievances (Noor, Shnabel, Halabi, & Nadler, 2012). One study of university students (Gabay, Hameiri, Rubel-Lifschitz, & Nadler, 2020) identified an emergent interpersonal-victimhood personality type characterized by a pathological need for recognition, difficulty empathizing with others, feelings of moral superiority, and a thirst for vengeance. The study noted that those who have this personality type “lash out” when others question their victimhood or challenge their self-image of moral superiority. Increasing numbers of these self-identified victims create a culture of victimhood in which “the aggrieved actively seek the support of third parties as well as those that focus on oppression” (Campbell & Manning, 2014 p. 692). This culture of group victimhood is gradually supplanting a culture based on individual dignity.

Woke identity politics holds that members of the “white race” are collectively and innately oppressors, which makes them analogous to the capitalist or bourgeois class in Marxism (Campbell & Manning, 2014; Dovidio, Kawakami, & Gaertner, 2002; Pluckrose & Lindsay, 2020b).  Because it is assumed, in wokism, that white males have benefitted from “privilege” both racially and sexually, they are not allowed to claim victim status even though they may be victims in many ways. Yet, white males are visibly active in the woke movement. I would expect their personalities and self-definitions to vary from those of other woke people. Here is a case study of woke white male personality based on my personal “lived experience” as a moderator of two humanist discussion groups in 2020.

The first discussion group was “open” in that any member of the group was allowed to post any article or topic providing they had not been previously banned from doing so. Although membership in the group varied between 1,500 and 1,600, active participants on any given post rarely numbered more than 20 except for the most controversial ones. Wokists were active on most controversial posts, and most of these activists were, judging from their profile pictures, white males.

When I actively began to moderate this group, I found woke members swearing at people who disagreed with them, calling them racists, “alt-righters,” and “white supremacists.” The woke members frequently suggested that the moderators should ban such people for not being true humanists. I scrolled through the relevant conversations and found that no one had posted anything that advocated racism or white supremacy. I developed a set of rules to encourage civil discourse and announced that I would delete posts that expressed hatred toward any person or any group. I announced that name-calling would be considered a form of expressed hatred.

“Bill” was probably already angry with me for deleting a post in which he called someone “a racist piece of shit” for suggesting that the authorities should not remove statues of Canada’s first Prime Minister, Sir John A. Macdonald. Macdonald, who gave Amerindian people in Ontario the vote and provided food to ward off starvation, also contracted with four Christian denominations to provide education. Malnutrition, physical and sexual abuses were subsequently found in many of these Indian Residential Schools. I suggested to Bill that Macdonald should not be judged for events that occurred without his knowledge well after his death. His reply was that I was “completely without conscience” and that I favoured “raping and torturing children.”

Screen Shot of News Items Taken July 1, 2021: Canada Day

In a second humanist discussion group,[5] a Humanist Canada board member posted an article about a woke mobbing of a retired professor who had suggested there should be limits to abortion. The woke demanded that this professor lose his emeritus status at McGill University in Montreal, Canada, but the board member suggested that humanists need to fight for the freedom of speech of those even with whom we may disagree. “Jason” replied:

I don’t want anti-choice misogynists to have a platform. Voltaire’s quote you used is nice when you have the privilege to utter it, but it doesn’t mean much to oppressed and marginalized voices to know that their oppressors will continue to get a seat at the table because of some bizarre equivocation around free speech.

Within wokism, Bill and Jason are powerful white males who are assumed to have “voice” and a duty to speak for recognized victim groups whose “voices” are “oppressed and marginalized.” Disagreement with some aspect of a woke narrative identifies oppressors who are to be confronted by the special-status white males. At any point, however, a member of a victim group could find their voice and accuse those who have adopted a saviour role of patronizing them. I observed this in the open humanist discussion group. A board member had created a post with the theme “trans rights are human rights.” A transperson accused the board member of using trans issues to further a political agenda. The member both apologized deferentially and explained, without evidence, that humanists had been posting many transphobic statements which is why his post was needed.

Members of the woke movement who are also members of victim groups and who adopt a personality type consistent with woke narratives will assume a posture of moral superiority. Woke advocates who are white males can forestall negative intervention by these morally superior people by vigorously pursuing attacks on the non-woke coupled uncomplicated by nuance or compromise. We also need to consider the psychological benefits whites may obtain from a process Rene Girard described as “scapegoating” (Girard, 1989). Wokism has labeled whites to be an “oppressor race” with all members presumably guilty of benefiting from this oppressor status. White woke can temporarily transfer this guilt to a named scapegoat who then takes on the sins ascribed to this race. We have seen this process in the example of John A. Macdonald in Canada, attacks on Winston Churchill in Britain and on the founding fathers in the United States. As we will see in the subsequent discussion of woke mobbing, the process of scapegoating can be applied to anyone but in all cases it can only provide temporary psychological relief.  While white males are more likely to be selected as a sacrificial scapegoat, as the sacrificial crisis becomes more severe categories start to break down and the actual victim selected by mimetic violence could be anyone. During the height of the sacrifice, it will seem that the victim is to blame for everything.

As can be seen from the foregoing, wokism has the effect of assigning specific personality characteristics to identity groups. While it may be that some people enter the woke movement with such personalities already expressed, the internal logic of wokism pressures individuals to conform to the personality assigned to their particular status.

Condition Two: Diminution of the Modern Self

The first section of this paper outlined how a healthy modern self includes the capacity for relationships with others in the form of social interest, collective identity and intimacy as well as more individualist aspects such as volition, uniqueness, continuity and reason. Combined, this self allows for the objective investigation of external reality. A negation of either our collectivist or individualist qualities would diminish this capacity.

In the humanist discussion groups that I monitored, woke members dismissed as racism or “transphobia” scientific research into the heritability of intelligence and rapid onset gender dysphoria. In doing so, they rely on the critical-social-justice trope that all knowledge is a function of power and is perpetrated by oppressive “discourses.” There is, of course, a contradiction in this argument in that if there is no objective reality, as has to be the case where what is taken as knowledge is a function of power, then there can be no basis to believe that critical social justice is true. In this, the woke are similar to Heidegger who also put limits on science and reason but advocated a “higher authority” to inform the masses as to ultimate truth. The woke present themselves as that higher authority.

Jonathan Bowden, "Martin Heidegger" | Counter-Currents ...
Yet another thing to thank Martin Heiddegger for? Say it ain’t so.

A functioning society is impossible if everyone were to uniquely determine their own subjectively held individual realties. If objective knowledge is impossible, then an alternative reality acting in the place of a Dasien must be imposed on non-believers. Free speech is irrelevant in arriving at truth if truth is determined by that higher authority. Indeed, free speech, in such circumstances, is potentially dangerous for allowing other understandings of reality to compete for the minds of those who are to be led. Therefore, the woke have journalists fired, have books and articles withdrawn from publication, “de-platform” speakers, and have professors fired for replacing ideological orthodoxy with heresy. The woke accuse those who fail to conform to their “reality,” of racism, sexism or a host of new “phobias” that no psychologist would ever diagnose. All this is done in the name of those who allegedly lack “voices.”

The voice of former Sacramento Kings broadcaster Grant Napeer was also silenced. Asked his opinion of Black Lives Matter, he said that “All lives matter, every single one.” In an apology, he stated that he had never imagined how the phrase could be offensive to anyone. He was fired on June 2, 2020. Anyone who believes that all lives matter, of course, cannot be racist, but people to whom the woke had given this label had chanted the phrase at counter-demonstrations. As a sports broadcaster, Napeer could be forgiven for not knowing this history. Entertainers, writers and politicians have also been forced to apologize for uttering this anti-racist sentiment. On October 8, 2020 an aboriginal Inuit cabinet minister, Patterk Netser, was removed as housing minister in the territory of Nunavut after posting “all lives matter” on his Facebook page.

The woke list of proscribed phrases includes “sexual preference,” “colour blind” (when referencing racism), “not racist,” and “sex change.” New words such as “intersectionality,” “heteronormativity,” “cisgender,” “microaggression” and “LGBTQ+” are de rigueur. Old words and phrases, moreover, take on new meanings. During the 1970s, for example, “systemic racism” was used in connection with organizational policies and practices that resulted in discrimination. The Royal Canadian Mounted Police (RCMP) during that era had a policy that police officers had to wear a standard issue hat. The effect of that policy was that devout Sikhs, who wear a turban, could not become police officers. That policy was changed. A policy of racially profiling people to be stopped to be searched would also be an example of systemic racism.

In June 2020 RCMP Commissioner Brenda Lucki said she had looked at her organization’s policies and procedures and could not find any examples of systemic racism. The prime minister’s office, using a different definition, forced her to recant her views. This more recent woke definition of systemic racism is that if there are differential outcomes, for example in arrest rates, then systemic racism must be the cause. Such a simplistic analysis ignores the need to research complex socio-economic factors that could lead to a higher crime rate over which the police have no control.

The picture that emerges is wokism as a kind of filter, an overlay on actual events. Because we think primarily in words when interpreting events, the woke emphasis on language and language policing is an attempt to force the general public to accept the interpretations this filter produces. Thus, wokism is not merely about restricting freedom of speech, it is about restricting freedom of thought. In trying to control, restrict or inhibit our ability to reason, wokism diminishes these very capacities of the self returning us to a form of pre-Enlightenment collectivism. From this perspective, wokism is not revolutionary but reactionary.

Condition Three: Appropriation of Individual Resources

When a woke participant in one of my humanist discussion groups amended his comments after others had already responded, I viewed it as a personal idiosyncrasy. After three participants did the same thing, however, I took notice. These actions pointed to a psychological means by which wokism appropriates time and resources.

The term “woke” originated as a self-referent by adherents of this odd mixture of postmodernism, Hegelianism, Marxism, “social justice” and religion. Appropriated from African American slang, it represented a slur against those who were not sufficiently “awake” to accept their belief system. Like early Calvinists, who believed that they are predestined to join the “elect” and end up in heaven but still needed to continually demonstrate their piety as a way of proving their claim, the woke need to continually demonstrate their superior insight. In this example, they did not need to change the record to help the unwoke, with whom the conversation had already ended, but to demonstrate to other woke who might come across that record that they are indeed one of the elect. In “cancel culture” individual posts and records are examined dating back decades so that enemies of wokism can be eviscerated and publically shamed. This results in an impulse for woke advocates to not leave any record that might imply they are not sufficiently woke.

One can display one’s woke virtue by participating in internet and media mobbing. In November 2019, Don Cherry, a sports broadcaster who had been baiting liberals for decades on his Hockey Night in Canada program, decided to promote Canada’s Remembrance Day tradition of buying poppies to support programs for veterans. He lamented that no one from Toronto was buying poppies anymore and opined, “You people, you love our way of life, you love our milk and honey, at least you can pay a couple bucks for a poppy or something like that.” Within two days, the Canada Broadcast Standards Council received so many complaints about Cherry’s “racist” comment that their website went down. But this was not a popular public reaction. Only those using the woke mental filter can see racism in a request to buy poppies. Because the woke were not politically predisposed to watching Cherry in the first place, it is unlikely that many of those who complained actually listened to the program. But Cherry lost his job.

Another venue for virtue signalling involves participation in anti-racist demonstrations. Not all members of Black Lives Matter (BLM) are woke, but those who are, given their allegedly superior understanding, try to occupy its leadership positions. Within three days of the killing of George Floyd by police on May 25, 2020, BLM demonstrations occurred in at least 30 U.S. American cities and others around the world. Eight thousand protesters demonstrated in Portland, Oregon, on May 28. Rioting that included breaking store windows, looting, starting fires, and hurling projectiles at the police began the day after. A pattern of peaceful demonstrations by day and riots by night soon solidified. “Riots,” in this instance, were planned in advance. On Facebook and Twitter, the rioters found locations, times and instructions. They were provided food, medical attention, gas masks and shields to protect them from rubber bullets and tear gas. They were armed with modified lasers, fireworks, clubs, hockey sticks, hammers, and in one case, a chain saw.

Portland city council responded to demands to defund the police by cutting $15 million from its police budget in June. On July 2, several federal policing agencies arrived in Portland to protect federal buildings and monuments. On July 15, Mayor Ted Wheeler said that the federal “troops” were responsible for provoking the violence and demanded their withdrawal. On July 18, rioters broke into the Municipal Police Association building, setting it on fire. On July 30, the federal police were withdrawn. Except for serious offences, rioters went free without bail. According to reporter Andy Ngo, some rioters were charged and released as many as five times.

In August, Wheeler stated that President Trump had caused the riots through his policies. On September 10, in keeping with the demands of protestors, Wheeler banned the use to tear gas by police. Trump was defeated in November, but the riots continued. Following a riot on New Year’s Day, 2021, Wheeler stated that his “good faith efforts at de-escalation have been met with ongoing violence and even scorn from radical Antifa and anarchists.”

A Virus of The Mind

Real revolutions are led by real revolutionaries who believe there is an objective reality outside of themselves, and they use that reality to plan. Violence in their world is connected to goals. It may be difficult but not impossible to negotiate with these realists. But Wheeler could not deal with people who have rejected the realist approach. A virus does not recognize compromise, only an opportunity to grow. From a viral perspective, that is what Wheeler provided with his various appeasements. Not that they would thank him. A woke group assaulted him in a Portland restaurant on January 6, 2021.

In this section I outlined a psychological mechanism explaining the extreme attention to detail exhibited by woke in making their presentations. I also reviewed part of a massive social upheaval that is only made possible through a substantial time and financial commitment by woke. Those woke who participate in riots are also risking their physical well-being. It is clear from this account that wokism involves the appropriation of considerable personal resources.

Condition Four: Emotional Valence

Wokism is a morality play involving an epic and enduring struggle between the forces of good and evil. In this respect, it resembles a fundamentalist form of religion. As Eric Hoffer (1966/1951) noted following World War II, “A mass movement can get along without a god but not without a devil. An abstract devil won’t do, it must be tangible. This is why Christians must demonize and dehumanize opponents.

The True Believer by Hoffer - AbeBooks

In True Believers, Hoffer (1966/1951) described a subset of people in each religion or ideology who cannot accept the idea that others, with very different beliefs, could have an equal claim to goodness. Minions of the devil in wokism are given names such as “alt-righters,” “racists” and “gender traitors.” But few people actually advocate white supremacy, support racism, or see themselves as traitors to their own genders. Wokists try to resolve the resultant cognitive dissonance by declaring statistical evidence itself to be a product of racism and by resorting to what Nathanson and Young (2006) called “linguistic inflation.” We have already discussed how calling on people to buy Remembrance Day poppies was seen as the hate crime of “racism.” The linguistically inflated hate crime of being a gender traitor was illustrated with an article by a transwoman posted on the “open” humanist discussion group previously mentioned. The article describes J.K. Rowling’s view that sharing safe spaces between women and transwomen is threatening for women as “overblown.” The author conceded, however, that some predatory men could potentially use their access (as transwomen) to gain access. She recommended that trans and feminist communities should negotiate a solution. A fellow moderator deleted the article on the grounds of “hate speech.” If suggesting even negotiation makes one a “gender traitor,” then any deviation at all from woke dogma is tantamount to complicity in evil. This cynical mentality creates a problem for woke people, because conventional wisdom necessarily changes over time. With no central organization to define or authorize such change, woke people protect themselves from internal criticism by being hyper-alert and over reactive.

Compassion and social interest are likely the initial factors by which the woke memeplex attaches itself to the selves of most woke people. But the driving force behind their activism flows from a moral panic—which relies on the assertion that evil people, who must be stopped, are bent on oppressing others. A similar moral panic emerged in 1966 as the Chinese Cultural Revolution.

China’s policies had produced economic failure and widespread famine. A cadre around Chairman Mao Zedong concluded this was the fault of “bourgeois elements” in industry, in government circles and even in the Communist Party. Believers conceded that many of these people were unconscious of their revisionism. Mao organized idealistic students, his “Red Guards,” to save the revolution. They began by revolting against their respective schools and cancelling classes. When huge demonstrations failed to produce the desired change, they began rooting out the evil, identifying members of the “bourgeoisie” by their lifestyle, use of language, family backgrounds, and how well they applied Chairman Mao’s “little red book” of quotations. The Red Guards publically humiliated offenders, who typically lost their jobs. Mob violence was common and killed many people. Academics and intellectuals ended up in remote “re-education camps.” Vandals destroyed books, statues, monasteries, museums and anything associated with “old culture.”

Moral panics in the United States and Canada show some affinity with wokism. Even though almost everyone agreed in the 1920s that drunkenness was a problem, the Prohibition movement claimed that even a little alcohol was evil. Despite good intentions, Prohibition was a windfall for criminal gangs. And with the authorities confiscating alcohol, it became logical to quickly drink all one had resulting in an upsurge in binge drinking.

Fear of communism drove the McCarthyism of the 1950s. Associates, friends and relatives reported on each other to the House Un-American Activities Committee, which made sure that suspected communists were publicly humiliated and lost their jobs and that those who refused to cooperate spent time in jail. The Satanic abuse and sexual abuse scares of the 1990s, aided by the dubious science of Repressed Memory Syndrome, resulted in lost jobs, broken families and many innocents in prison. These North American moral panics intended to change culture in some ways, but they did not require a diminution of selves and thus would not satisfy the definition of a mind-virus used here.

Discussion

Wokism meets the four criteria used for identifying a mind virus. Because those criteria include the diminution of the self, it should not be surprising that wokism is heavily deterministic. By controlling the outer world of the cultural environment, it seeks to control the inner world of thought. As classical behaviourists in psychotherapy discovered, behaviourism works. Psychologist Susan Blackmore (1999) described humans as “meme machines” with illusions of free will. But she is only partially correct. Ordinarily, we modern humans follow patterns that our parents, teachers, religious leaders or other significant others mandated. Or we perform some behaviours habitually. Nonetheless, we have the capacity to re-program ourselves by focusing our attention, examining evidence, selecting alternatives, predicting results, and changing our behaviours (Robertson, 2017a). This is hard work and time consuming. Wokism seeks to become our significant other, replacing the role of such people as parents, teachers and religious leaders in generating our behavioural programming, while limiting our capacity for self-programming. That a mishmash involving the partial application of often competing philosophies could accomplish this in a largely educated population invites discussion as to its origin.

We can speculate about how a group of old Stalinist academics, sufficiently traumatized by the collapse of the Soviet Union to ignore the postmodernist attack on Marxism as a grand meta-narrative, began experimenting with pieces of various philosophies. Shaped by the reactions of their students, these professors hit on a combination that, though not philosophically consistent, was highly emotive: implanting a feeling of superior knowledge and urgency in their charges along with built-in “attack memes” that prevented them from easily assimilating non-sanctioned points of view. From the perspective of a mind-virus, people become  vectors for the purpose of infecting new hosts (Bjarneskans, Gronnevik, & Sandberg, 1997). I doubt that many of the woke have actually read Jacques Derrida let alone Marx, Heidegger, Hegel or the other white males that grandfathered their worldview. Irrespective of its actual origins, this mind-virus has demonstrated a capacity to mutate that defies placement on the political spectrum.

A virus has no ideological loyalty. New mutations can rapidly overtake older ones. While initial varieties of wokism were anti-capitalist, the corporate media and transnational high tech companies (including some of the world’s richest people) have adopted a new strain. Whereas the Left has traditionally challenged the concentration of corporate power, particularly with respect to corporations controlling news, the woke have embraced the rights of private companies to censor viewpoints. We have to consider, therefore, how wokism serves monopoly capitalism. Globalization has lowered the real wages of working class people and reduced the job prospects of anyone with a high school education or less in the United States and Canada. The jobs that these people once held have been largely outsourced to low-wage economies. If the working class is racially divided, which is guaranteed by identity politics, then it cannot be effectively organized by unions or political parties as a class. Wokism provides the capitalists who benefit most from globalization with opportunities to signal their own virtue while cementing in place the very system that created their huge profits in the first place.

Inoculation against a mind-virus is possible through self-education. We need to recognize the code words that woke people use and the contradictions that are inherent in their assertions. This virus normally begins by appealing to our social conscience. If we happen to be members of an identified minority, it appeals to our group loyalty. If that does not work, then the woke typically lash out, as I have shown. We need to recognize the pattern. I recommend a sense of humour to maintain perspective. I do not recommend apologies, because wokists see these as admissions of moral deficiency, and these “admissions” can be used to manipulate others. Instead, we should focus on the deficiencies in wokism and on objectively verifiable facts. Remember that the world has become a much better place in the last 50 years. Poverty, disease, infant mortality, racism, sexism and the murder rate have all declined worldwide. We need to celebrate these advances and protect science and reason that have made them possible. Pluckrose and Lindsay (2020a) said:

We do not believe that bad ideas can be defeated by being repressed, especially when they are as socially powerful as postmodern ideas are right now. Instead, they need to be engaged and defeated within the marketplace of ideas, so that they may die a natural death and be rightly recognized as defunct. (p. 264)

To defeat a mind-virus we must first re-assert the Enlightenment ideal that human beings, through the use of evidence-based processes, can indeed begin to discern objective reality and truth. I hope that I have contributed to this process with this paper.

How To Inoculate Yourself Against A Weird Mind Virus ...
Treatment Modalities: Self-education versus Punching your Computer, only you can decide.

Acknowledgements

Paul Nathanson contributed to the sections on linguistic inflation and moral panics in previous discussions with the author. He contributed his extensive editing skills to this project.

Trevor Robertson of Woosong University, South Korea, suggested the use of Rene Girard’s concept of scapegoating. He also assisted in editing this manuscript.

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Appendix I: Footnotes

[1] Dr. Robertson is Lead Psychologist, Collaborative Centre for Justice and Safety at the University of Regina, Canada. He has published on the structure of the self, the use of prior learning assessment in self-construction, self-mapping in therapy, memetic mutations in religious transmission, and “residential school syndrome” as a form of post-traumatic stress disorder. His recent book The Evolved Self: Mapping an Understanding of Who We Are was published by the University of Ottawa Press.

[2] Individual Publication Date: February 22, 2021: http://www.in-sightjournal.com/wokism; Full Issue Publication Date: May 1, 2021: https://in-sightjournal.com/insight-issues/.

[3] As used here, reflective thought is a kind of thinking involving situating one’s self in past events.

[4] In 2017, a founder of Black Lives Matter, Toronto was reported as posting on her Facebook page “Whiteness is not humxness, in fact, white skin is sub-humxn. All phenotypes exist within the black family and white ppl are a genetic defect of blackness” (Curl, 2017).

[5] This second group is Humanist Canada’s official Facebook page. Only Humanist Canada board members and designated employees could post to this page although all members can respond.

Appendix II: Citation Style Listing

American Medical Association (AMA): Robertson L. Year of the Virus: Understanding the contagion effects of wokism [Online]. February 2021; 26(B). Available from: http://www.in-sightjournal.com/wokism.

American Psychological Association (APA, 6th Edition, 2010): Robertson, L.H. (2021, February 22). Year of the Virus: Understanding the contagion effects of wokism. Retrieved from http://www.in-sightjournal.com/wokism.

Brazilian National Standards (ABNT): ROBERTSON, L. Year of the Virus: Understanding the contagion effects of wokism. In-Sight: Independent Interview-Based Journal. 26.B, February. 2021. <http://www.in-sightjournal.com/wokism>.

Chicago/Turabian, Author-Date (16th Edition): Robertson, Lloyd. 2021. Year of the Virus: Understanding the contagion effects of wokism.” In-Sight: Independent Interview-Based Journal. 26.B. http://www.in-sightjournal.com/wokism.

Chicago/Turabian, Humanities (16th Edition): Robertson, Lloyd “Year of the Virus: Understanding the contagion effects of wokism.” In-Sight: Independent Interview-Based Journal. 26.B (February 2021). http://www.in-sightjournal.com/wokism.

Harvard: Robertson, L. 2021, ‘Year of the Virus: Understanding the contagion effects of wokism’In-Sight: Independent Interview-Based Journal, vol. 26.B. Available from: <http://www.in-sightjournal.com/wokism>.

Harvard, Australian: Robertson, L. 2021, ‘Year of the Virus: Understanding the contagion effects of wokism’In-Sight: Independent Interview-Based Journal, vol. 26.B., http://www.in-sightjournal.com/wokism.

Modern Language Association (MLA, 7th Edition, 2009): Lloyd H. Robertson. “Year of the Virus: Understanding the contagion effects of wokism.” In-Sight: Independent Interview-Based Journal 26.B (2021): February. 2021. Web. <http://www.in-sightjournal.com/wokism>.

Vancouver/ICMJE: Robertson L. Year of the Virus: Understanding the contagion effects of wokism [Internet]. (2021, February 26(B). Available from: http://www.in-sightjournal.com/wokism.


Based on a work at www.in-sightjournal.com.


Citations, References And Other Reading

  1. Featured Photo Courtesy of: http://liveyesand.com/episode-101-be-woke/
  2. https://www.hawkeyeassociates.ca/
  3. www.in-sightjournal.com
  4. https://www.wikihow.com/Deconstruct-a-Text
  5. https://insideyourmind.com/how-to-inoculate-yourself-against-a-weird-mind-virus/

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.

Humanists UK calls for broad curriculum in schools to protect freedom of thought

Humanists UK has called upon all states to make sure the school curriculum is critical, objective, and pluralistic, particularly in its approach to religions and humanism. This is necessary to safeguard the right to freedom of thought. Humanists UK made this call in response to a consultation issued by Dr Ahmed Shaheed, the UN Special Rapporteur on Freedom of Religion or Belief.

International human rights law includes the right to ‘freedom of thought, conscience, religion, or belief’. But, freedom of thought has been little considered in its own right.

Humanists UK said freedom of thought encompasses much more than our private internal experiences. It is a skill set. The skill of being able to seek out, receive, comprehend, and evaluate information. Like any skill, it needs to be taught and developed.

States have a duty to create a culture in which freedom of thought and free enquiry can flourish. In practice, this means having laws that protect people from propaganda and misinformation. It also means schools must teach critical thinking skills. These skills include an understanding of the scientific method. It also means teaching in detail about different religions and humanism, but in a critical, objective, and pluralistic way. All citizens must have access to a wide variety of educational resources, whether that means through books, online, or by other means. And the media also has a strong role to play in informing and educating citizens – particularly public sector media. It must also make sure its content is pluralistic.

Humanists UK also called for the global repeal of blasphemy and apostasy laws. As freedom of thought is an absolute right, no one should be punished because they hold certain thoughts. Laws that criminalise apostatic or blasphemous thoughts are thus incompatible with this right.

Humanists UK’s Director of Public Affairs and Policy Richy Thompson commented,

‘Thought is not only a private experience. It is also a skill. Like any crucial skill, it needs to be taught and given the opportunity to develop. Thus, the state must ensure schools teach in a critical, objective, and pluralistic way. We are concerned that in the UK this is not being achieved. Religious education syllabuses still frequently exclude humanism. All state schools must conduct a daily act of compulsory worship – usually Christian in nature. And we are also aware of an increasing number of illegal religious schools. In these schools, the curriculum is extremely narrow, putting the children at risk of indoctrination. We need a society where all schools, the media, and public access to information is diverse and pluralistic.’

Notes:

For further comment or information, please contact Humanists UK Director of Public Affairs and Policy Richy Thompson at press@humanists.uk or phone 020 7324 3072 or 07534 248 596.

Read the consultation response.

Read more about our education campaigns.

Read more about our international campaigns.

Humanists UK is the national charity working on behalf of non-religious people. Powered by 100,000 members and supporters, we advance free thinking and promote humanism to create a tolerant society where rational thinking and kindness prevail. We provide ceremonies, pastoral care, education, and support services benefitting over a million people every year and our campaigns advance humanist thinking on ethical issues, human rights, and equal treatment for all.

In 2021, Humanists UK is celebrating its 125th anniversary with a renewed focus on its history. The new website Humanist Heritage is a rich new web resource that uncovers the untold story of humanism in the UK – a story of people, groups, objects, places, movements, publications, and ideas.

Citations, References And Other Reading

  1. https://humanism.org.uk/2021/06/09/humanists-uk-calls-for-broad-curriculum-in-schools-to-protect-freedom-of-thought/
  2. https://www.ohchr.org/EN/Issues/FreedomReligion/Pages/freedom-of-thought.aspx

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: The Movie

Upon occasion, a work of art catches our full attention when we least expect it. Maybe that work of art is a magnificent garden, cultivated over decades by a single family with a harmonious vision and discovered down that one street you kept meaning to walk along. Maybe it’s a piece of music that gets into your head and heart so completely from the first time you heard it that it no longer seems to be separate. Or maybe it’s some other bit of human skill and design – some exquisite sculpture, poem, painting, building, guitar, novel, or what have you that stops everything else and occupies you fully.

Human: The Movie is that kind of experience.

The Director’s cut version that I’ve linked from Youtube says in the description box:

What is it that makes us human? Is it that we love, that we fight ? That we laugh ? Cry ? Our curiosity ? The quest for discovery ? Driven by these questions, filmmaker and artist Yann Arthus-Bertrand spent three years collecting real-life stories from 2,000 women and men in 60 countries. Working with a dedicated team of translators, journalists and cameramen, Yann captures deeply personal and emotional accounts of topics that unite us all; struggles with poverty, war, homophobia, and the future of our planet mixed with moments of love and happiness. The VOL.1 deals with the themes of love, women, work and poverty. In order to share this unique image bank everywhere and for everyone, HUMAN exist in several versions : A theatrical version (3h11), a TV version (2h11) and a 3 volumes version for the web

The film appears to have been funded by two foundations The Bettencourt Schueller Foundation whose website says that “from its earliest days, the Foundation’s action has been driven by one unwavering principle: contributing to the common good. Acting with complete freedom while remaining true to this principle, the Foundation focuses on three areas of commitment: life sciences, the arts and inclusive society” and The GoodPlanet Foundation which is an extension of Yann Arthus-Bertrand’s artistic work and environmental commitment. GoodPlanet aims to make ecology and humanism a central issue in order to encourage people to take concrete action for the Earth and its inhabitants. The GoodPlanet Foundation takes action in three main areas: environmental and solidarity field projects, educating people on sustainable development and helping companies and people develop an environmentally responsible approach.

What is the next wave of humanism? In our earlier examination, we argued that  “contemporary humanists of the twenty-first century are concerned with applied humanism – the many ways that humanism is used for solving problems. The New Humanist says, ‘I am Extreme; I am Radical; I am Hardcore. I am Humanist.‘”….and it seems that the contemporary humanists are also saying “I am connected to my world. I care.”

Citations, References And Other Reading

  1. Featured Photo Courtesy of: http://www.human-themovie.org/
  2. https://www.fondationbs.org/en
  3. https://www.goodplanet.org/en/

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 Solidarity and Nature Conservation

In our search for interesting, challenging and critical perspectives on contemporary humanism, we occasionally find articles published in other venues that we think humanistfreedoms.com readers may enjoy. The following article was published on Manuel Garcia, Jr.’s personal website on April 11, 2021.



By: Manuel Garcia, Jr.

“As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being.” Carl Gustav Jung [1]

Life is the actualization of potentialities embedded within the biochemical processes that form the mechanisms of genetics and evolution. Does life have a purpose, or is it entirely a statistically random fluke made possible by the astronomical number of possibilities available for the expression of molecular chemistry in the wide array of physical conditions interspersed throughout the vastness of space? To believe that life has a consciously intended purpose is to believe that life is an intentional creation by a conscious supernatural entity or entities. If so, what is that purpose?

We know that the most elementary organisms of proto-life, like the SARS-CoV-2 virus that infects people with the deadly COVID-19 disease, have no purpose beyond the mindless mechanical continuation of their genetic formats, by feeding their metabolisms through parasitism. But, what of more conscious organisms, like: plants, animals, us?

We humans pride ourselves as presumably having the most highly developed conscious minds of all life-forms on Planet Earth (though very deep ecologists and naturalists disagree with this presumptuousness). From this human-centric point of view, the various levels of consciousness of living organisms are all evolutionary adaptations enhancing the survivability of individuals, to thus enhance the likelihood of the propagation and continuation of their species as environmental conditions change.

For believers in the supernatural there is an imposed obligation, or supra-natural goal, or “higher purpose” to human consciousness, which can be most generally characterized as finding union with God. For non-believers, the fully conscious experience of being alive is the totality of that higher purpose. In either case, the realization of that purpose is to be had by the combination of human solidarity and nature conservation.

Homo sapiens are social animals, and their full development as individuals — their realization of purpose — requires social connection and connection with Nature.

TALES BY LIGHT

“Tales by Light” [2] is an Australian television series (in 3 seasons) about the use of photography and videography to tell stories visually so as to change society for the better: activism. Here, I am only writing about episodes from Season 3. By its very nature this series is visually “beautiful” — in terms of the technical perfection of the image composition, capture and presentation — even when abysmally grim and ugly situations are being shown in order to advance the complete story. This is about emotional punch delivered visually. And of course, incredibly happy bursts of emotion are delivered in the same way by the presentation of images of lushly colorful nature, and joyful and inspiring scenes of human warmth, kindness and sheer exuberance. The three stories (each given in two parts) that affected me were:

1, CHILDREN IN NEED: This story, by Simon Lister, is about the children of Dhaka, Bangladesh, who scrounge through the most disgusting, unsafe and unsanitary heaps of rubbish to find scraps of material that can be recycled locally — like plastic forks and containers — in the abysmal poverty of their society; or who do difficult work in unsafe and toxic conditions to support their families. There are millions of these kids in Bangladesh.

Many Bangladeshi kids work in primitive workshops with zero health and safety codes, procedures and equipment, for example to produce pans and bowls by hands pressing sheet metal against spinning mandrels, again with no protective shields from whirling machinery gears and belts right at hand; nor any proper ventilation and filtration to protect them from toxic metal dust, or fumes in workshops using solvents and chemicals.

The story of such child laborers in the poorest societies on Earth is being documented as part of a UNICEF program to bring world (rich world) attention to the problem of child labor, and to generate financial resources to then provide safe and sanitary spaces for such children to be able to get food, education, rest, shelter for the night off the streets, and the joyful companionship of other children. But, since the money these children gain from their difficult and hazardous work is always the lifeline for the support of their families, often of single mothers, such a labor force is considered “normal” in their societies, and lamentably economically essential for these individuals.

The ultimate “solution” for eliminating this heartbreaking situation would be a worldwide awakening to an actual commitment to species-wide human solidarity. That that idea becomes self-evident through the medium of photography testifies to its power as an art-form.

2, PARADISE IN PERIL: This story, by Shawn Heinrichs, is of the conservation of the ocean biodiversity and habitat of the Raja Ampat Islands. Here, the art of photography is being used to present the story of the value of an amazing tropical coral reef and mangrove forest environment in New Guinea (Indonesia).

That story is told in two directions, first “upscale” to the societies of the wealthy industrialized and developed economies, to generate financial resources needed to establish locally manned, maintained, patrolled, owned — and in selected zones sustainably fished — marine reserves, and to ensure their continued operation and ongoing scientific study.

That story is also told “downscale,” in video presentations in their own language to the actual people living in the environments that are being protected, so that new generations of conservationists grow out of the youth of that indigenous population, now fired up with a greater understanding of the positive impact their healthy local environment has on their own lives as well as on the global environment.

The emotional impetus to these conservation efforts, both locally and remotely, is sparked by the visual impact of the photos and videos of the stunning and vibrant beauty of life moving in that magical submerged translucent habitat. The Raja Ampat Islands is one of the few places on Earth where all measures of biodiversity and ecological health are improving right now, even despite advancing global climate change; and this is entirely because of cooperative human intentionality.

3, PRESERVING INDIGENOUS CULTURE: This story by Dylan River, an Australian filmmaker with an Aboriginal grandmother, is of the recording for posterity of Aboriginal ways and languages slowly being lost with the passing away of elders, of the stories behind some of their ancient rock art, of ways of living off the land and sea while being intimately connected to the natural environment, and of community as the essence of being.

On a visit to Arnhem Land, Dylan is immersed into a welcoming ritual by the Yoingu people, whose spokesman at the event states that though Dylan is from far away he is “part of the family” as is everybody in spirit. The entirety of this brief and simple greeting conveys a fundamental truth that is more clearly and wisely stated, and lived by the Yoingu, than with any of the fatuous self-satisfied pronouncements by our many supposedly powerful and always hypocritical political leaders, who collectively oversee and exacerbate the poisonous fractiousness and sociological cannibalism of our national and world societies.

The basic truth here is that every human being “is something Nature is doing” — as Alan Watts put it — and that Nature is integral, it is a harmoniously self-entangling network of life. And that is what healthy human community should be.

I recommend this series to you because of its many simultaneous dimensions of beauty.

To my mind, the financial investments made by the executives of Canon Incorporated, National Geographic (a subscription television network in Australia and New Zealand that features documentaries, and is owned by The Walt Disney Company), and Netflix, to produce and broadcast this series were very worthy, even as I know there would necessarily also have been a component of profit motive in those investment decisions.

What is needed in our world is ever the same: more human solidarity and nature conservation. The wider broadcast of these three stories from the series Tales By Light could help awaken more people to that realization, or at a minimum give some comfort to those who already know.

Acknowledgment: Gretchen Hennig perceptively brought Tales by Light to my attention.

Here is a musical ornamentation to all the above; about a child, really any child: “Chihiro.”
https://soundcloud.com/ellasolanagarcia/chihiro

Notes

[1] “Our age has shifted all emphasis to the here and now, and thus brought about a daemonization of man and his world. The phenomenon of dictators and all the misery they have wrought springs from the fact that man has been robbed of transcendence by the shortsightedness of the super-intellectuals. Like them, he has fallen a victim to unconsciousness. But man’s task is the exact opposite: to become conscious of the contents that press upward from the unconscious. Neither should he persist in his unconsciousness, nor remain identical with the unconscious elements of his being, thus evading his destiny, which is to create more and more consciousness. As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being. It may even be assumed that just as the unconscious affects us, so the increase in our consciousness affects the unconscious.”

C. G. Jung (1875-1961), from the closing chapter of his autobiography “Memories, Dreams, Reflections,” entitled “Life and Death,” written between 1957 and 1961. This excerpt is highlighted and discussed at
https://www.brainpickings.org/2012/03/13/memories-dreams-reflections/

[2] Tales by Light (on Netflix)
https://www.netflix.com/title/80133187

Tales by Light (official website)
https://www.canon.com.au/explore/tales-by-light

Tales by Light (series described)
https://en.wikipedia.org/wiki/Tales_by_Light


Manuel Garcia, Jr. is a retired physicist who blogs at https://manuelgarciajr.com on “energy, nature, society,” like on global warming; plus idiosyncratic poetry. During his working career he designed many experiments in high power, high energy and explosive energy physics. His orientation is rationalist, leftist, Zen and humanist.

Citations, References And Other Reading

  1. Featured Photo Courtesy of:
  2. https://manuelgarciajr.com/
  3. https://www.un.org/ungifts/content/sphere-within-sphere

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.