“What an amazing night.”The positive online comments keep pouring in!
There were several people in Lincoln today meeting about trying to organise a state chapter of the SCA in Nebraska.Organising people over in Omaha and Lincoln (the state capital) is not too hard, the…Continue
This organization is a very serious threat to a "Secular Nation." These people are using our tax dollars to go into school buildings after hours and teach this garbage to our children! I'm sure…Continue
I live in Southern, Ohio and the Bible-Belt runs strong through the hills in our community. I frequent many city council meetings because of the corruption that has been within our tiny city for…Continue
Though most us might be biased, not all biases are created equal. There are degrees of honest biases, and there are clearly dishonest biases. But I’ll be generous and propose that biases are usually honest. The most common kind is Confirmation Bias: The tendency to selectively search for and consider information that confirms your beliefs, and ignore or discount evidence that refutes your beliefs. Political issues like Obamacare, Medicaid, Mideast policy, immigration, climate change, taxes, and whether government is a force for good or evil are certainly susceptible to confirmation bias. We usually recognize at some level when we are being biased, but we genuinely believe our position is correct and try to make the strongest possible case for it.
Perhaps a more honest and more naïve bias is what I’ll call Magic Bias: The belief that supernatural forces intervene in our natural world. In his wonderful book, “The Demon-Haunted World,” Carl Sagan argues for critical and skeptical thinking about such beliefs, while promoting science as a candle in the dark. Magic bias includes belief in gods, demons, horoscopes, psychics, tarot cards, miracles, and lots of other superstitions. People who accept some of these beliefs usually consider other magic beliefs ridiculous. I’m with “ridiculous.”
Miracle believers can find “evidence” for miracles, disregarding coincidence or luck or medical skill; psychic believers have their faith strengthened when a psychic predicts something that can be interpreted as accurate, forgetting predicted inaccuracies. While many may truly believe in magic, some just pretend to believe the unbelievable either because they are expected to play “make believe” or because they profit from believers. (Just picture your favorite charlatan.)
Washington, DC--The Secular Coalition for America will release its Model Secular Policy Guide for legislatures Monday morning on Capitol Hill in two Hill briefings. The "Model" Guide launch events will feature actual runway models.
The Secular Coalition's Policy Guide is a collaboration of the entire nontheistic movement, endorsed by 86 nontheistic, secular and affiliated organizations across the country. The guide covers a multitude of issues affecting secular and nontheistic Americans in public life including health policy, science education, tax exemptions, religiously-based discrimination, and the treatment of nontheists in the military, among others.
The Model Policy Guide is meant to help educate legislators on the views of secular and nontheistic Americans on pertinent issues, and includes historical background and legal precedent. It will be distributed to every office on Capitol Hill, state legislative offices across the country and will also be available on the Coalition's website following the launch events.
Refreshments will include chocolate covered strawberries, light hors d'oeuvres and sparkling cider, and will be served to attendees by runway models
Monday, December 9, 2013
10:30 - 11:30 am
Rayburn House Office Building, Room 2226
Monday, December 9, 2013
2:00 - 3:00 pm
Dirksen Senate Office Building, Room 430
MEDIA ONLY: Contact SCA Communications Manager, Lauren Anderson Youngblood for an advance copy--all advance copies are embargoed until Monday morning at 10:30 am (December 9, 2013).
CONTACT: Lauren Anderson Youngblood, SCA Communications Manager at email@example.com or (202)299-1091 ext. 205, cell (202)630-9725
An interview with author and activist Sikivu Hutchinson
A generation ago a typical humanist group might have been little more than a few older, white men meeting in the basement of a Unitarian church, arguing points of philosophy that have little relevance in the real world. That has changed, as atheist and humanist groups have sprung up in a much wider range of settings, from schools to pubs to workplaces, and as young people, women, people of color, gays and lesbians, and others have helped the notion of personal secularity gain traction in the wider population.
But still, despite this expansion, many would like to see the secular movement experience faster and broader growth in African-American and Latino communities. Dr. Sikivu Hutchinson, a Los Angeles author and secular activist, is one of those working to expand the movement in communities of color. With the authority of churches in those communities very strong, she argues that the secular movement is unlikely to challenge that authority unless it firmly addresses issues of social and economic justice. This message resonates with many—especially among those humanists who see such traditionally liberal issues as being central to humanist ethics—but not with everyone. Some would prefer that the movement focus exclusively on church-state separation and other so-called "culture war" issues, for example, while some atheists even describe themselves as conservative. Below, I chat with Hutchinson about her views on this ongoing discussion.
DN: I attended a recent talk that you gave, and I believe one of the key points you made was that women of color in America have historically gravitated toward religion because it was one of the few institutions that validated their humanity. Could you explain what you mean by that?
SH: In my book, Moral Combat: Black Atheists, Gender Politics, and the Values Wars, I argue that the literature on secularism and gender does not capture the experiences of women of color negotiating racism, sexism, and poverty in historically religious communities. The relative dearth of secular humanist and freethought traditions amongst women of color cannot be separated from the broader context of white supremacy, gender politics, and racial segregation. The writers Nella Larsen and Zora Neale Hurston are generally acknowledged as pioneering twentieth century black women freethinkers. Yet, what few women’s histories of freethought there are celebrate the political influence of prominent nineteenth century white women non-believers, many of whom were suffragists and abolitionists. None contextualize these women’s influence vis-à-vis the race and gender politics that shaped both the feminist and freethought movements. For example, I have yet to see an appraisal that seriously addresses the racism, nativism and xenophobia of forerunning 19th century freethinker Elizabeth Cady Stanton (who used white supremacist imperialist rhetoric touting the intellectual superiority of white women to oppose the 15th amendment granting black men the vote) or the “curious” absence of women of color from freethought movements.