Archives for March 2015

Under 35 and non-religious? The word that best describes your worldview might be ‘humanist’

March 25, 2015 by Guest author

James Fogg, in this guest post on HumanistLife, discusses the increasing popularity of the humanist perspective among young people, as well as the broad popularity of BHA campaign areas within that demographic.

Your views on various issues, and the rational, empathetic approach you took to get there? It has a name. Photo: Jacob Bøtter

I believe many people, young and old, are unconsciously living a humanistic lifestyle. Never before has Humanism been so unconsciously prevalent in the lives of young people. According to the latest British Social Attitudes Survey, two thirds of today’s young people between ages 15 and 34 say they have no religion, and this means that they are happily finding their own way… without need for religious guidance. If you’re in this demographic, many of your friends will probably be humanists as well, often without realising. In fact, the UK population shares a great deal of common ground when it comes to a ethical issues and questions – and many of them will take a decidedly ‘humanist’ approach to answering these questions. When it comes to these sorts of questions, the views of the public at large, and young people in particular, align with those of the British Humanist Associations and its portfolio of campaigns.

‘Faith’ schools

With 51% of the British population identifying themselves as non-religious, we can safely assume a large proportion of children will not be brought up in a religious home. However, one third of state-funded schools are ‘faith’ schools, and children are sometimes very susceptible to misinformation. As they regard schools as places of education they may automatically assume all that they are taught is fact-based. We of course know better. But needless to say, religion is not fact-based. It is riddled with flaws including archaic doctrines, irrational behaviour, illogical thesis, and mythical beings.

The only place religion should have in schools is in the History and Religious Studies curriculums – it is of course right that young people learn about major world religions. But it’s wrong to teach them that any religion is literally true, as can be taught in ‘faith’ schools.

A Guardian poll in 2005 for example, found that 64% of people surveyed opposed state-funded faith schools of any kind. I firmly believe there is no such thing as a Christian, Islamic, Jewish child or otherwise. All children are born blank slates, without knowledge of custom or religion, until their minds are introduced to religious ideas or indoctrination, at home or in schools. Opposition to ‘faith’ schools is one area where the BHA and humanists generally act as prominent voices for the views of a wide swathe of people in Britain.

Equality and human rights

Human rights, covering things like the right to know our own minds, to express our own thoughts and beliefs, the right to education, a fair trial, freedom from slavery etc. are universal. We have these rights by dint of being human. Human rights are a bulwark against inequality, prejudice, and oppression. Equality and human rights are one and the same thing, and it is these simple truths as to the basic rights we require to live our lives – as encoded in the Universal Declaration of Human Rights – which best encapsulate what it means to be free, to be human, and to be who you are with confidence and without worry.

Marriage equality

The YouGov/Sun Poll from 2013 found that three quarters of people aged 18-24 supported the right of same-sex couples to have legally binding partnerships, referring to civil partnerships. Many more polls since have found broad support for same-sex marriage and civil partnership rights across the population, and consistently among young people. Humanists and the BHA have a strong history on this issue, and one they can be proud of. For example, humanist organisations around the world, including the BHA here in Britain, have been at the forefront of campaigns for marriage equality. I believe we can look forward to a time when ‘coming out’ of the closet and perhaps even concepts of sexual orientation are regarded as old-fashioned.

Assisted dying

This is a sensitive subject for many people. It raises many questions about ethics and the level of control we have over our own lives, and it’s a subject I feel passionately about. People should have the right to die. It’s as simple as that. I hope I live long enough to decide how I go, and if not, I hope I go out in style. Around 80% of the British population support a change in law allowing the terminally ill help to end their own lives. The current law mandates relentless suffering, and makes no concessions for the right to autonomy. Lord Falconer’s Assisted Dying Bill is an important piece of proposed legislation, and has been a lightning rod for a much-needed wider discussion around this issue. The BHA advocates for anyone suffering an incurable illness, who has made a committed and uncoerced decision, to have an assisted death should they want one. This, I believe, is the most ethical position and it is one motivated by a humanist perspective on ethics.

For me, that’s what Humanism is all about: rational thought and compassion working for the benefit of everyone. For the purposes of illustration I have chosen just a handful of the BHA’s campaigns. There are more, and there is plenty more good work to be done.

James Fogg is a volunteer at Young Humanists, the new section of the British Humanist Association for 18-35 year olds. Young humanists are invited to the launch party taking place in London on 27 March – find out more at www.younghumanists.org.uk/launch. You can follow Young Humanists on Facebook and Twitter.

Are younger people apathetic?

March 13, 2015 by Alice Fuller

Are young people really becoming more apathetic? The rapid growth of Young Humanists shows they aren’t, says Alice Fuller.

At an excellent event run by Sheffield University students I was recently asked what we could do to conquer apathy amongst younger people. They don’t even care about the issues directly affecting their lives, the attendee said. So why would they care about Humanism?

A look at voter turnout might seem to validate this statement: three quarters of 18-34s voted in the 1964 general election (at roughly the same rate as other age groups), compared to just 55% in 2010. So fewer younger people are voting, which is a problem in its own right, but is this because they’re apathetic about issues or about politicians?

Polls show that while younger people are more bored with politics and politicians than older people, 18-24s have an average of 49 political discussions per year, rising to 75 per year amongst 25-34s. There’s a big difference between having a dim view of the political establishment and not caring about the big issues. From how should my local community be run to how do we address climate change, younger people have vibrant views on a range of questions.

That over 50 volunteers have come forward to build our fledgling section of the British Humanist Association, Young Humanists, should tell us the problem is not apathy, but creating spaces where younger people feel able to play a part in thrashing out the issues and finding the solutions. Young Humanists aims to to do just this.

I would like to extend an invitation to all young humanists to come along to our launch party in London on 27 March for a night of drinks and comedy. As our poster says, Young Humanists might not have all the answers…. but we’ll give it a bloody good go.

Why Humanism and feminism go hand in hand

March 7, 2015 by Guest author

For International Women’s Day (8 March 2015), Cordelia Tucker O’Sullivan explores the profound unity of Humanism and feminism.

Supporters of feminist, anticlerical activist band Pussy Riot outside the Russian embassy in London.

‘Why feminism and not just humanism?’ is a question often invoked by closet misogynists attempting to highlight some imagined incoherence or hypocrisy embedded in the feminist ethical perspective. It is a question which lacks the intended effect, given that it incorrectly defines both Humanism and feminism, but does actually provoke some deeper questions about the historical and philosophical relationship between the two. So, even though the questioner is at best ignorant and at worst bigoted, there is a silver lining.

So what is the difference? Feminism is defined most commonly (and I believe most accurately) as ‘the advocacy of women’s rights on the ground of equality of the sexes’, whereas a humanist believes in the authority of the scientific method in understanding the world, rejecting the supernatural (including a belief in god), and in seeking to live an ethically fulfilling life on the basis of common reason and humanity, challenging religious privilege in the public sphere. Not only does the inquirer demonstrably rely on ill-defined terms for their criticism of modern feminism, they clearly have not done their research – the overlap between feminist and humanist beliefs and goals is deep and significant.

To start, the suffragette movement in both the UK and the US was against a background of voracious defence of male privilege by the church, an idea found in bountiful supply in the Bible (among other religious texts). The claim was that god created women as inferior to men, and it is part of god’s plan that it remains that way. Jesus, the earthly incarnation of god, was also a bloke – if he existed at all. We of course can’t relegate this archaic attitude to the past, as the Church of England consecrated its first female bishop in January this year. It therefore seems natural, or even obvious, that there would be a significant overlap between humanist and feminist objectives and beliefs.

In fact, two out of three leaders of the suffragette movement in the US were explicit ‘free thinkers’ (a term used to denote those who reach ‘unorthodox’ conclusions about religion), who criticised the church for their institutionalisation of discrimination against women. The British Humanist Association (BHA) holds an emphatically pro-choice position on the issue of abortion, and actively campaigns for reproductive rights for all women. Diane Munday, the feminist campaigner who lobbied successfully for the passing of the Abortion Act 1967, numbers among their patrons. The BHA and other humanist organisations actively campaign for the provision of human rights to all, and support progress in the direction of women’s substantive emancipation worldwide. Evidently, these are both issues which feminists typically support (I would be slightly confused if I came across a feminist who was ‘pro-life’, let alone who thought that women’s emancipation was no big deal!).

So what exactly is responsible for this extensive common ground amongst feminists and humanists? At first glance, it looks like it might be mere coincidence that those of both ethical stripes pursue similar political goals. Humanists criticise the abortion prohibition because it is grounded in religious exceptionalism, as such the non-religious ought not to be compelled to comply, whereas feminists are more concerned with the woman’s right to choose, and the rights she enjoys over her own body. This is superficial. To get a more coherent and profound analysis of humanism and feminism, we must look to the moral bases of each, which, as it turns out, they have in common. Humanism grounds morality in the welfare of humans and other sentient beings, seeking moral guidance on the basis of our common reason and humanity. As such, the right to autonomy is of paramount importance, as it is a central feature of living a good human life – whatever that entails for the individual (that’s the point). Therefore, a humanist considers the legalisation of abortion a moral imperative not just because it respects the beliefs of the non-religious, but because it is a matter of respecting one’s right to self-determination. Similarly, coherent feminists are not misandrists, they seek equal rights for men and women on the basis that both sexes have the ability and the right to lead self-determining lives for which control and ownership over one’s body is a necessary component.

So, in response to ‘why feminism, and not just Humanism’ I say this: the only real difference between the two is an explicit denial of the existence of a deity for humanists. What these philosophies share is a deep commitment to equal rights, non-discrimination, and the right to self-determination and autonomy, and that is what is really important.

Cordelia Tucker O’Sullivan is a master’s student in political theory at the London School of Economics and a public affairs volunteer at the British Humanist Association.

Religion should not dominate in our schools

March 5, 2015 by Guest author

Graham Walker reflects on the latest controversy at the Durham Free School, and reflects on the need for inclusive schools across the state sector.

The beautiful city of Durham, where the latest scandal of religion in education arose. Photo: Flickr/mrgarethm

Many will remember the education scandal associated with the so-called ‘Operation Trojan Horse’ in 2014. A letter was given to the authorities which purported to be evidence of a plot by hardline Islamists to replace leadership in Birmingham schools with a high proportion of attendees from Muslim backgrounds, in order to instil a much more religiously conservative ethos and curricula. Though the letter was widely suspected to be as a hoax, it triggered several investigations into 21 different schools in Birmingham.

This triggered at-the-time Education Minister, Michael Gove to demand that we must start teaching ‘British values’. There was much controversy at the time of what constituted British values, and for some these questions have not been satisfactorily answered. In its response to Mr Gove’s consultation, while remaining generally positive towards the proposed requirements, the British Humanist Association (BHA) pointed out that ‘none of the values listed are uniquely British’. It is interesting to reflect with this that David Cameron, also in 2014, called England a ‘Christian country’, which many saw as an archaic view of the country not acknowledging the cultural diversity of the UK, nor the fact that 48% (later that year revised to 51%) of the British population identified as having ‘no religion’.

These points raise serious questions about the role of religion in school. In a multicultural and pluralistic British society, can we identify the country as having one religion? Is it worth stating a religious identity at all? And either way, what does this mean for our education system?

These questions and others like it have become a lot more difficult to answer with Ofsted delivering, on 19 January, one of its worst ever reports to ‘The Durham Free School’: a school with a strong ‘Christian ethos’. The school received inadequate (the worst rating) in all areas covered in the inspection. Many of the inspector’s comments give significant cause for alarm, in relation to schooling generally but also in relation to the role that religion played within the school. In the report we find comments such as:

‘Reviewing the curriculum so that there are appropriate opportunities to teach students about sex and relationships and to promote respect for different faiths, beliefs and values so that they are fully ready to function as young citizens of modern Britain’

‘Governors place too much emphasis on religious credentials when they are recruiting key staff and not enough on seeking candidates with excellent leadership and teaching skills’

‘The religious studies curriculum was too narrow and did not give students enough opportunities to learn about different faiths and beliefs. Consequently, students’ understanding of different faiths and beliefs is sketchy with some holding prejudiced views which are not challenged.’

It is clear that the school’s management and teaching staff, and the governors have all, to some extent, allowed their own personal religious beliefs to negatively impact on the opportunity for the pupils of this school to receive an adequate education; a very sad state of affairs.

With two serious incidents in education from schools where religious values are put before teaching the role of religious schools within Britain has to be called in to question.

Hardly anyone should be saying that schools should be wholly secular, with no religious education; this is not a way to foster understanding and compassion for people and their beliefs. The BHA, which was pivotal in supporting whistleblowers to blow the lid on what was going on at the school at the centre of the ‘Trojan Horse’ scandal, argues for a comprehensive, broad-based religious education system which teaches about religious and non-religious views such as Humanism side-by-side. Religion should not, however, dominate the school’s management structure, nor should it compromise the quality of education in things like sex education and biology.

America has always believed, constitutionally, in the firm separation of church and state, and while Britain has never enjoyed this same state secularism, there has always been a healthy scepticism from the public at attempts to politicise religion, or crusade politically on a religious basis. Schools are a bedrock of any healthy society, and so reasonably they should fall under the same dictum that religion does not have a place within the governance of our schooling systems.

Graham Walker is a student and blogger. Graham has studied psychology and cognitive behavioural therapy, and is currently studying for an MSc in occupational therapy. He blogs on various issues that he feels are important. You can follow him on Twitter at @think_damn_it.