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Organized Humanism in Canada and the Netherlands Organized Humanism in Canada and the Netherlands ORGANIZED HUMANISM IN CANADA AND THE NETHERLANDS ORGANIZED HUMANISM IN CANADA AND THE NETHERLANDS: A SOCIO-HISTORICAL COMPARISON By JOHN MITCHELL MCTAGGART A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by John Mitchell McTaggart, September, 1994 DOCTOR OF PHILOSOPHY (1994) MCMASTER UNIVERSITY (Sociology) Hamilton, Ontario TITLE: Organized Humanism in Canada and the Netherlands: A Socio-Historical Comparison AUTHOR: John Mitchell McTaggart, B.A. (McMaster University) M.A. (McMaster University) SUPERVISOR: Professor Roy W. Hornosty NUMBER OF PAGES: x, 266 ii ABSTRACT This thesis compares organized humanist organizations in Canada and the Netherlands. Using a grounded theoretical approach, three fundamental research questions are addressed: (1) Why has organized humanism been much more successful in the Netherlands than in Canada?; (2) Why is Dutch humanism informed by an inclusive ideological orientation, while Canadian humanism is militantly anti-religious?; and (3) Is there a relationship between success and ideological orientation? Using a number of socio­ historical and internal-organizational factors, the study suggests that the success of the Dutch movement is, in part, indebted to the long humanist tradition in the Netherlands stretching back to the sixteenth century. Secondly, the pillarization of Dutch society along ideological lines during the late nineteenth century influenced the development of a distinct humanist pillar following the end of the Second World War. Along with the confessional pillars, humanists in the Netherlands were able to secure financial assistance from the state, encouraging an inclusive, non-confrontational ideological foundation for Dutch humanism. In comparison, Canada lacks a strong irreligious tradition and maintains a fair degree of neutrality between church and state. As a result, Canadian humanists have not received any form of subsidization from the state. Organized humanism in Canada was heavily influenced by the militantly anti- iii clerical British rationalist movement and developed largely around Dr. Henry Morgentaler's controversial fight for abortion rights during the late 1960s. As a consequence, Canadian humanism is anti-religious in its orientation. By developing humanism into a practical alternative to the church, Dutch humanists have enjoyed greater success than their Canadian counterparts. However, given the tremendous decrease in religious affiliation in both Canada and the Netherlands during recent decades, the comparatively small numbers joining the ranks of organized humanist movements suggests that this non-theistic worldview does not serve as an attractive alternative to traditional religious expressions. iv ACKNOWLEDGEMENTS I wish to express my sincere gratitude to the dissertation supervisor, Dr. Roy Hornosty, for his assistance in preparing this research. Roy has been a fine teacher as well as a valued friend, and it has been my privilege to have worked with such a kind and thoughtful individual. In every respect, Roy has gone above and beyond his official duties as supervisor, and he has guided me with patience and enthusiasm for many years. He is, quite simply, a teacher in every sense of the word. I would also like to thank Professor Robert Blumstock, Professor Jack Richardson, and Professor Louis Greenspan for their continued encouragement and support during the course of my research. Their valuable comments have been helpful in refining the dissertation to its present state. To my family, I wish to extend my sincerest thanks for their undaunted love throughout the years, and particularly during recent months. I must also take this opportunity to thank a number of humanists, both in Canada and the Netherlands, for their assistance in preparing this document. First and foremost, I wish to thank Professor Robert Tielman for his hospitality during my visits to Holland and his willingness to supervise my research in such a thorough and professional manner. The energy with which he supports the humanist cause is a constant inspiration to me. I would also like to extend my gratitude to Nettie Klein, Diane Ricketts, Erik Stibbe, Wilco Post and Fons v Elders. Don Page, Joe and Blodwen Piercy, Phil Jones, Daylene Lumis, Derek Watters, Vera Freud and Ernie Schreiber of the Canadian humanist movement provided me with additional data on the rise of organized humanism in this country. McMaster's School of Graduate Studies offered me a generous travel grant in 1992 which was used to finance my first research trip to the Netherlands. I must also thank the Social Sciences and Humanities Research Council for providing me with a doctoral fellowship--without it I would not have been able to undertake this project. Finally, I owe a great deal of gratitude to the Department of Sociology at McMaster University for allowing me to pursue my slightly unorthodox interests with support and encouragement. vi CONTENTS ABSTRACT . iii ACKNOWLEDGEMENTS . v CHAPTER ONE: INTRODUCTION . 1 1.1 SETTING THE STAGE . 1 1.2 STATEMENT OF THE PROBLEM . 6 1.3 JUSTIFICATION FOR THE STUDY . 12 1.4 SURVEY OF THE LITERATURE . 15 1.5 METHODOLOGICAL CONSIDERATIONS . 22 1.5.1 Fieldwork Experience . 27 1.6 FORMAT OF THE DISSERTATION . 32 CHAPTER TWO: THE HUMANIST TRADITION . 35 2.1 HUMANISM: INTELLECTUAL ROOTS ............... 36 2.2 THE RISE OF ORGANIZED IRRELIGION ............. 40 2.2.1 Secular and Freethought Traditions . 41 2.2.2 The Positivist Tradition . 45 2.2.3 The Free Religious Tradition . 47 2.2.4 The Ethical Culture Movement . 49 2.2.5 The Rationalist Movement . 51 2.2.6 The Humanist Movement . 54 2.3 ORGANIZED HUMANISM TODAY .................. 56 2.4 HUMANISM: DOMAIN ASSUMPTIONS . 64 2.5 SUMMARY AND CONCLUSIONS . 68 CHAPTER THREE: ORGANIZED HUMANISM IN CANADA AND THE NETHERLANDS . 70 3.1 EARLY IRRELIGIOUS ACTIVITY IN CANADA .......... 70 3.2 "VICTORIA HUMANIST" AND "HUMANIST JN CANADA" . 73 3.3 THE HUMANIST ASSOCIATION OF CANADA (HAC) .... 77 3.3.1 The HAC: Local Group Activity . 81 vii 3.3.2 The HAC: Local Group Activity {Some General Considerations) . 89 3.3.3 The Canadian Humanist Movement: Issues and Concerns . 91 3.3.4 The HAC Membership: Some Demographic Details . 94 3.4 EARLY IRRELIGIOUS ACTIVITY IN THE NETHERLANDS 97 3.5 HUMANITAS . 99 3.5.1 Humanitas: Social Programs .................. 104 3.6 THE HUMANISTISCH VERBOND (DUTCH HUMANIST LEAGUE) .................... 106 3.6.1 The Verbond: Counselling Services ............. 109 3.6.2 The Verbond: Education . 112 3.6.3 The Verbond: Media and Publicity . 115 3.6.4 The Verbond: Issues and Concerns . 116 3.6.5 The Verbond: Some Demographic Details ........ 117 3.7 THE DUTCH HUMANIST MOVEMENT: SHARED INITIATIVES ........................... 120 3.8 THE DUTCH HUMANIST MOVEMENT: RELATED ORGANIZATIONS ...................... 122 3.9 SUMMARY AND CONCLUSIONS .................. 124 CHAPTER FOUR: THE CANADIAN AND DUTCH SOCIO-HISTORICAL CONTEXTS ............................. 126 4.1 CANADA: PRELIMINARY HISTORICAL CONSIDERATIONS ................... 126 4.2 RELIGION AND THE CANADIAN FRONTIER .......... 128 4.3 CHURCH AND STATE IN CANADA ................. 132 4.4 IMMIGRATION: THE RELIGIOUS FACTOR ............ 133 4.5 CANADA: ABSENCE OF SECULAR INFLUENCES ...... 135 4.6 THE SECULARIZATION OF CANADIAN SOCIETY 136 4.7 THE CANADIAN RELIGIOUS LANDSCAPE ........... 138 4.7.1 Canada's Religious Nones: Some Demographic Features ................. 138 4.7.2 Canada's Irreligious Community ............... 142 4.8 BIBBY'S FRAGMENTATION THESIS ................ 142 4.9 THE NETHERLANDS: SOME PRELIMINARY CONSIDERATIONS ............................. 146 4.10 THE NETHERLANDS: HISTORICAL BACKGROUND ... 147 4.11 THE NORTHERN HUMANIST TRADITION ........... 152 4.11 .1 Erasmian Humanism in the Netherlands ....... 154 4.12 THE PILLARIZATION OF DUTCH SOCIETY .......... 158 4.12.1 The Emergence of Holland's Pillars ........... 160 4.12.2 What is a Pillar? ........................ 161 viii 4.13 THE DUTCH RELIGIOUS LANDSCAPE ............. 164 4.13.1 Holland's Religious Nones ................. 165 4.13.2 Holland's Religious Nones (Additional Demographic Features) ........... 167 4.14 DEPILLARIZATION ............................ 169 4.15 SUMMARY AND CONCLUSIONS ................. 170 CHAPTER FIVE: INTERNAL ORGANIZATIONAL FACTORS: THE CANADIAN AND DUTCH HUMANIST MOVEMENTS ........... 173 5.1 CAMPBELL'S CATEGORIES ...................... 173 5.2 THE HAC: PHILOSOPHICAL CONSIDERATIONS ....... 175 5.2.1 The Canadian Humanist Movement: Formal Organization ....................... 176 5.2.2 The HAC: Local Meetings .................... 180 5.2.3 The HAC: Humanist Counselling and Services ..... 181 5.2.4 The HAC: Education ....................... 183 5.2.5 The HAC: Proselytization .................... 185 5.2.6 The HAC: Publicity ......................... 186 5.2.7 The HAC: Co-operation with Churches .......... 187 5.3 THE VERBOND: PHILOSOPHICAL CONSIDERATIONS .. 188 5.3.1 The Dutch Humanist Movement: Formal Organization ....................... 191 5.3.2 The Verbond: Local Meetings ................. 194 5.3.3 The Dutch Humanist Movement: Counselling and Services .................... 196 5.3.4 The Dutch Humanist Movement: Education ....... 198 5.3.5 The Dutch Humanist Movement: Proselytization .... 198 5.3.6 The Dutch Humanist Movement: Publicity ........ 199 5.3.7 The Verbond: Co-operation with the Churches ..... 199 5.4 SUMMARY AND CONCLUSIONS .................. 202 CHAPTER SIX: ABOLITIONISTS
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