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Download PDF Version of Vol. 118 No. 5 Ethical Record The Proceedings of the Conway Hall Ethical Society Vol. 118 No. 5 £1.50 June 2013 EDITORIAL – CONFRONTING SALAFI-JIHADI IDEOLOGY The Centre for Secular Space [www.centreforsecularspace.org] has recently published a 112 page book entitled Double Bind – the Muslim Right, the Anglo- American Left and Universal Human Rights , written by Meredith Tax. This tract tackles the problem of how to react to the growth of Salafi-Jihadi ideology. It clearly delineates this pernicious ideology, which includes making no distinction between killing soldiers and civilians in pursuit of its aims. The term ‘double-bind’, deriving from Gregory Bateson, occurs when there appear to be ‘conflicting instructions’. For example, what does one do when the people mistreated by the state are also people who violate the rights of women? Traditionally, the ‘Left’ has answered ‘Leave the question of women’s rights until the state’s oppression has ended’, while the ‘Right’ has reversed this order of importance. The Editorial Group of the Centre for Secular Space formed to support Gita Sahgal (who, in 1989, spoke at the Ethical Society’s meeting at Conway Hall defending Salman Rushdie’s Satanic Verses ). In 2010, Gita had been suspended from being head of Amnesty International’s gender unit over Amnesty’s partnership with the group Cageprisoners, which advocates the notion of ‘defensive jihad’. It’s now vital for atheists and secularists to clarify their views on these complex issues involving the ‘double bind’. The book is now in the Humanist Library and should be studied. THE MYTH OF SECULARITY: NONRELIGIOUS CULTURE IN CONTEMPORARY BRITAIN Lois Lee 3 NEW ADDITIONS TO THE HUMANIST LIBRARY Cathy Broad 7 A BRIEF HISTORY OF ANTI-VACCINATIONISM, MMR AND AUTISM Rob Brotherton 8 THE GINGERBREAD HOUSE Superstition and Pseudoscience in Steiner Schools Alex Lewis 14 VIEWPOINTS Robert Morrell, John Severs, Jennifer R. Jeynes 18 JOHN GRAY AND THE ENLIGHTENMENT: A CRITICAL LOOK David Simmonds 20 Book Review: THE SCIENCE OF DISCWORLD IV by Terry Pratchett Chris Bratcher 24 Book Review: THE ATHEIST CENTRE: UNBOUND BY CAGES by Jim Herrick. Norman Bacrac 27 SILENCE ON RELIGIOUS EXTREMISM Elizabeth O’Casey 27 FORTHCOMING EVENTS 28 CONWAY HALL ETHICAL SOCIETY Conway Hall Humanist Centre 25 Red Lion Square, London WC1R 4RL. Main phone for all options: 020 7405 1818 Fax (lettings): 020 7061 6746 www.conwayhall.org.uk G.C. Chairman: Chris Bratcher G.C. Vice-chairman: Giles Enders Editor: Norman Bacrac Please email texts and viewpoints for the Editor to: [email protected] Staff Chief Executive Officer: Jim Walsh Tel: 020 7061 6745 [email protected] Administrator: Martha Lee Tel: 020 7061 6741 [email protected] Finance Officer: Linda Lamnica Tel: 020 7061 6740 [email protected] Librarian: Catherine Broad Tel: 020 7061 6747 [email protected] Hon. Archivist Carl Harrison carl @ethicalsoc.org.uk Programme Co-ordinator: Sid Rodrigues Tel: 020 7061 6744 [email protected] Lettings Officer: Carina Dvorak Tel: 020 7061 6750 [email protected] Caretakers: Eva Aubrechtova (i/c) Tel: 020 7061 6743 [email protected] together with: Brian Biagioni, Sean Foley, Tony Fraser, Rogerio Retuerma Maintena nce: Zia Hameed Tel: 020 7061 6742 [email protected] CONWAY HALL ETHICAL SOCIETY Reg. Charity No. 251396 Founded in 1793, the Society is a progressive movement whose aims are: the study and dissemination of ethical principles based on humanism and freethought the cultivation of a rational and humane way of life, and the advancement of research and education in relevant fields. We invite to membership those who reject supernatural creeds and are in sympathy with our aims. At Conway Hall the programme includes Sunday lectures, discussions, evening courses and the Conway Hall Sunday Concerts of chamber music. The Society maintains a Humanist Library and Archives. The Society’s journal, Ethical Record , is issued monthly. Memorial meetings may be arranged. The annual subscription is £35 (£25 if a full-time student, unwaged or over 65) CALLING MYSTICAL ATHEISTS Alice Herron at the University of Surrey is carrying out an investigation into the spontaneous, transformative, enlightening and/or mystical-type experiences of atheists. If you are an atheist and have had one or more of these experiences and would be willing to participate in this study, please contact me directly at [email protected] . The research has received a favourable ethical review from the University of Surrey. Many thanks for your assistance. Alice Herron, PhD student at the University of Surrey, Department of Psychology. Telephone: 07791219159 Splinter Manifesto An exhibition of oil and water colour painting by Candida Riva in the Brockway Room, Conway Hall on now until the 16 June 2013 2 Ethical Record, June 2013 THE MYTH OF SECULARITY: NONRELIGIOUS CULTURE IN CONTEMPORARY BRITAIN Lois Lee Lecture to the Ethical Society, 13 January 2013 The number of people who say they are not religious but who do not like to identify themselves as ‘atheist’ or ‘humanist’ represents one of the largest groups in Britain. This group of ‘neither/nors’ apparently provides evidence that Britain is significantly ‘secular’: they are people who are so unexercised by religion that they are not even troubled to oppose it. This is the sense of ‘secularity’ referred to in the notion of ‘secularisation’, meaning not the decline of religion per se but religion’s increasing insignificance in society. But is this the whole story? In this article, I draw on new social scientific research to show that the ‘neither/nors’ are not really secular at all. Rather than not really caring, they are in fact engaged with religion in a number of ways and, in affirming their sense of otherness from religion in the process, they should be seen not as non-practicing seculars but as the practicing nonreligious. Shifting our thinking in recognition of this is apparently slight, but in fact represents a fundamental recalibration of what it means to be secular, religiously plural and modern. A Post-religious society? Past understandings and expectations of what it meant to be modern foresaw the advance of secularisation, involving a declining interest in both religion and explicit forms of nonreligion and atheism: religion would decline as societies modernised, and nonreligion, which, the theory said, only exists to oppose religion, would therefore decline with it. We would all simply move on. This vision of post-religious society has failed to materialise. Of course, in places like the UK people decreasingly go to Church or believe in the tenets of orthodox religion. But these same populations have not disengaged from the topic as expected. Professor Kim Knott (University of Lancaster) has compared media coverage of both religion and nonreligion over the past 30 years and has found that the column inches for both have remained broadly similar over time; in fact, the coverage of religion has slightly increased over the period, and the coverage of nonreligion has also increased, also slightly but slightly more. Despite various gains, lobbyist and campaigning secularist groups like the British Humanist Association and the National Secular Society still have plenty to keep them busy and their memberships and activity are both growing, not declining. There is, however, one phenomenon which seems to indicate that the post- religious prediction may have some clout yet, and this is the emergence of a large population of atheists who decline to identify themselves as such. That is, they are not religious but apparently don’t care enough to make a song and a dance of it. So, they don’t believe in God, but they don’t like to describe themselves as ‘atheist’ either; they might make use of Humanist ceremonies, but they don’t like to describe themselves as ‘humanist’; they might even describe themselves as religious: only 15.5 % of people described themselves as not religious in the 2001 Census of England and Wales whilst 27% gave atheistic answers to a question about the existence of God in the British Attitudes Survey Ethical Record, June 2013 3 in the year before. This number is based on the 12 % who said they did not believe in God combined with the 15 % who said that they believed it was impossible to know whether God exists – that is, the strong agnostic position. The two together can be considered atheist-in-practice in that both groups live their lives without reference to or interaction with any God or ‘higher power’. Most of the remaining 11.5 % must have identified with some religious grouping. In other surveys, however, 40-50 % of Britons identify as ‘not religious’ – suggesting a certain ambivalence and disregard for their religious or nonreligious identity. This group is arguably – and commonly – understood as being essentially indifferent to religion – as neither religious nor nonreligious. Indeed, many people understand and would identify themselves in these terms. What is more, by some measures, this ‘indifferent to religion’ group represent one of the largest groups in Britain. For example, the first decade of the twenty-first century has seen 40-50 % of Britons identifying as ‘not religious’ on the British Social Attitudes survey, with year-to-year fluctuations. Compared to this, the number of people who have identified as atheist ranges from the infinitesimal (e.g. on the 2001 Census) to the very small (5-10 % on large-scale surveys (Bullivant, 2010)). Subtracting those who explicitly identify as nonreligious from those who say they are not religious leaves the neither/nor group at between 30-45 % of the population. This is similar to the numbers of ‘indifferent to religion’ that Pascal Seigers (2010) has recorded: 35 %. It is clear, therefore, that this group represents one of the most significant aspects of contemporary ‘religious landscapes’, certainly in places like the UK.
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