yale posterHey all! Sorry for the lack of substantive posts — our ongoing series of guest contributors is still happening, and I’ve been doing some other writing that’s kept me busy. Some of this will see the light of day soon, I promise. In the meantime, I have some exciting information about my speaking and travel this month — in case you wanted to stalk me, I guess!

This Sunday, October 10th, I will be heading to Boston, MA for a few days to hang out with the Humanist Chaplaincy at Harvard, do some work with the Journal of Inter-Religious Dialogue, and have a few other (oh so top secret!) meetings.

Then, this coming Thursday, October 14th, I will be speaking at the invitation of the Secular Student Alliance at Yale and facilitating a conversation around the issue I recently wrote about in The New Humanism: “Should the Nonreligious Join in Interfaith Work?” Please email me at nonprophetstatus [at] gmail [dot] com for more information on this event. I’m honored to help host what I am sure will be an engaging conversation around a difficult issue! [Update: RSVP on Facebook here.]

christian-muslim-titleThe following Friday, October 22nd, I will be in Pittsburgh, PA speaking at the Duquesne University Christian-Muslim Dialogue Symposium about my work with the Journal of Inter-Religious Dialogue and about the role of the nonreligious in interfaith work. You can find more information about the event on their website; it’s a thrill to be invited and I’m excited to both share and learn.

Immediately after that, I will be heading to Washington, D.C. to help facilitate the Interfaith Youth Core‘s Interfaith Leadership Institute in partnership with the White House! Talk about an exciting opportunity. More information on that to come.

White House PictureInterested in having me speak? I love talking to groups and conferences of all sizes and have experience speaking on variety of issues related to religion, atheism, interfaith work, storytelling, new media, blogging, and queer issues. For more on my speaking and travel, and to inquire about having me speak or host a workshop, please check out the Speaking Gigs page.

Want to stay up to date on all of my travel — including for non-work related stuff like weddings? (Man, are fall weddings popular this year or what?!) Follow me on Twitter.

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This post is the second part of a two part report on the Secular Student Alliance‘s New England Leadership Summit. For a report on the first day, click here.

Interview with Greg Epstein

I first had the opportunity to meet Greg Epstein, the Humanist Chaplain at Harvard University, when I was working onInterfaith Youth Core‘s 2009 Conference, Leadership for a Religiously Diverse World. We exchanged several emails and had a greg-epsteingreat conversation at the event itself. We’ve since stayed in touch, and it is always great to hear him talk about his work at Harvard, so I was excited for the opportunity to do so at the Summit. Epstein discussed what he does as a Humanist Chaplain, which is working with students to achieve goals, build a sustainable community, teach and advise student research, and help provide resources for those outside the Harvard Community. He discussed his interpersonal work with students, including a conversation he frequently has with students about values: “Once you begin to think skeptically,” Epstein said, “where do you draw the line? Where do you reconstruct a set of beliefs that says we have all kinds of natural, relative, but still very important reasons for caring about ourselves, others, and the world?”

Epstein also reveled that when he started as Harvard’s Humanist Chaplain, the total budget was $28,000, which included his salary, money for programming — everything. He has since expanded it significantly. Epstein said that the small amount of funding for the Humanist Chaplaincy at Harvard represents the struggle our movement faces as a whole: “In this career field, and in this movement in general, you have to be willing to take a risk if you want to make any kind of advance. We are starting so much further behind anything that might reasonably be considered our competition.” As usual, it was a pleasure hearing Epstein talk. For more, check out a video of the session here (and, if you turn the volume up, you can hear me ask a question about collaborating with religious chaplains near the end of the video).

Bridging the Divide — Keys to Respectful Interaction and Cooperation with Religious Groups

This session, as well as the next two to follow, where those that most directly echoed the work that I do. I was so excited to see this workshop on the list of sessions, and it did not disappoint. Nate Mauger, Secular Student Alliance intern, described maugerhis experience when his Secular Student Alliance group partnered with an on campus Christian group to go to New Orleans for a service project. You can read about his service experience in his amazing NonProphet Status guest blog from earlier this week. In his presentation he highlighted some key beliefs on why it is important to collaborate with religious organizations (beliefs I obviously share), including that it is a “great opportunity to dispel common negative stereotypes aimed at the secular movement,” that engaging with people of differing viewpoints enhances the quality of conversation, and that one is able accomplish a lot more by combining resources. Mauger also offered advice on how to reach out to a religious group, and counseled that clear communication is key and disagreement is inevitable but that you should “take time to focus on issues on which you can find common ground.” All in all it was an excellent presentation and a helpful starting point for secular folks interested in getting involved in an interfaith project.

A Secular Humanist Invocation

Andrew Lovley, Founder and Chair of the Southern Maine Association of Secular Humanists (SMASH) and student at the University of Southern Maine, offered a reflection on the controversy that ensued after he was invited to deliver an invocation at the inauguration ceremony for new city officials in South Portland, Maine. Unsurprisingly, his invocation actually prompted less outcry from religious people than it did from those within the secular community, where he was criticized for doing something “religious.” Lovley asserted that he believes lovleythat “Secular Humanists should do invocations and other religious practices whenever they have they have the opportunity” and use them as opportunities to “unify and inspire, not protest [religion],” saying he believed such protests are counterproductive. As a Secular Humanist who has taken a preaching class in seminary and preached several secular sermons, I agree with him on this. As Kelly Bodwin said on the first day of the Summit, we can use religious forms and apply them to our secular values, modeling our communities off the good things about religion. Lovley’s call for secularists to expand their notions of what kinds of activities secular folks should engage in resonated very strongly with me a secular interfaith dialogue facilitator and I really enjoyed hearing him speak so eloquently about his experiences and beliefs. You can read his invocation here, read a blog he did about whether Humanist’s should deliver invocations here, and see a video of his SSA Leadership Summit workshop here.

Gaining Acceptance — Lessons Learned from the Front Line

Greg R. Langer, an attorney from Los Angeles and founding chairperson of Chrysalis, a non-profit serving the homeless in L.A., lead a workshop on how to advance the secular movement’s quest for wider societal acceptance. He echoed a lot of what I’ve said in my work — the idea that demanding we be recognized as legitimate is far less efficient than demonstrating we are (show and don’t tell), saying that “claiming Atheists are victims does not engender positive responses.” Langer asserted that we will often need to meet religious people more than halfway, advising secularists to “treat each person as an individual and not as a representative of [her or his] group, even when you are not treated that way.” He acknowledged that “Atheism has baggage — it is seen as hostile,” and that “non-theism, while not as problematic, still only says what you do not believe.” For those reasons, Langer said that he prefers to identify as a Secular Humanist — this is precisely what I’ve said on this blog many times over.

Langer continued by saying that, though it may be tempting, the secular inclination to tell religious people that they are deluded is never productive. He warned that when engaging with theists one should anticipate and be prepared to address negative langerassumptions about the non-religious, but also said that we must “check [ourselves] for prejudices too. We will only achieve acceptance if we really hear [the religious] and empathize.” Langer also condemned the common Atheist desire to serve as a de-conversion missionary, saying that “while it might be nice [to de-convert], it is not our priority.” This echoes the interfaith idea that, while we would all love to see others come to recognize our “truth,” we know it is not the most important issue at hand. Ultimately, he said, gaining wider acceptance is about engagement — and, more specifically, changing how secularists engage. “Disdain must be replaced with empathy,” Langer said,” just as we ask them to empathize with us.” I found Langer’s speech to be a very important articulation of the message that I advocate and really enjoyed the ways in which he broke it down into specific actions secularists can take to promote wider acceptance of secular perspectives.

Building a Relationship with the White House

This was a fun session on the Secular Coalition For America‘s White House briefing in which participant Jesse Galef shared some of his experience. You can see a full video here.

Conversations

As great as the sessions were, my favorite part was meeting with the other attendees of the Leadership Summit. There was a broad variety of perspectives present, but we all spoke our mind without fear of disagreeing and without criticizing one another. It gave me a lot of hope for greater unity in our movement, and I was glad for the opportunity to participate.

Now that my travels are done and I am back in Chicago, I’m turning to work on the final days of the Share Your Secular Story Contest. It closes in 15 DAYS so submit now!

Sorry for the limited number of posts recently — I hit the ground running upon returning to Chicago and immediately got sick. I’m still a bit ill but have continued to work in the interim. It’s little wonder I fell sick; it was a long and winding trek. I started at the 2010 American Atheist Convention (AAC) in New York City / Newark, NJ, stopped by Washington, D.C. for some meetings, headed back north to Rochester, NY for Nazareth College’s first-ever Interfaith Understanding Conference and, finally, made my was to Boston for the Secular Student Alliance’s New England Leadership Summit. My first conference, AAC, was a mixed bag at best (1, 2, 3). The second, IUC, was consistently excellent (1, 2, 3).

SSAHow did the SSA Summit hold up? In a way, it was like a hybrid of the previous two experiences. Like AAC, I was in significant disagreement with many who were there (as opposed to IUC, where we all rallied behind a common cause). Unlike AAC, however, I found some pretty significant allies and all present put their best foot forward, constantly working to hear the other out and take her or his idea seriously. Respectful dialogue ruled the day.

There were many sessions — 18 in total, plus the MythBusters on Humanism event — but I want to highlight a specific few that I found especially interesting:

Creating a Semester Programming Arc & Engaging Local Freethought Groups

This session was facilitated by Jim Addoms, a graduate student at Syracuse University. He talked about his experiences founding a secular student group. I thought he had an interesting story but was confused by the lengthy portion of his presentation that addressed the fact that there is a lot of interfaith going on at Syracuse and that his group developed as a critique against it. He especially focused on the COEXIST movement, which he called “silly.” Addoms spent a lot of his talk saying that he has problems with COEXIST, saying there are “real differences” between religions. I’m not certain why he saw that as opposed to interfaith; the new interfaith movement recognizes and acknowledges the reality that we have distinctly different views but pragmatically declares that we need to find a way to disagree and still live in a way that transcends tolerance and prioritizes collaboration over critiquing one another’s religious beliefs. Unfortunately, though his presentation was very professional and it sounded like they have a lot going on at Syracuse, he spent a lot of time talking about how he thinks COEXIST is stupid and I found it to be distracting from the session’s goal of actually talking about developing secular programming.

Churchless Charity and the Philosophy of Philanthropy

This session, led by Secretary of the Harvard Secular Society and Founder of National Secular Service Day Kelly Bodwin, was an excellent exposition on the importance of engaging in service work as secular individuals. She talked about “reclaiming service NSSDas a secular tradition,” saying that while secular service’s primary goal is helping others, it also facilitates a secondary goal: “helping ourselves by building community, establishing traditions, and breaking stereotypes [because] we have an image problem.”

Bodwin raised the question of what kind of community are we creating, highlighting the differences between such figureheads as Greg Epstein and Christopher Hitchens and asking: “how we can build a community that encompasses all of these perspectives and stop the infighting? Through service.” She declared that service brings people together, revealing that even her Catholic roommate came for their National Secular Service Day event. Her idea is very similar to the one propagated by the Interfaith Youth Core — that service brings together diverse people, such as the various divergent positionings in the secular community, and unites them under a common cause organized around a shared value.

She called secular service “the sincerest form of flattery,” saying “we are emulating the parts of the church we like. The church does some great things, so we should imitate these good models.” She also said that service work will serve as act of self-definition in helping to break stereotypes about the non-religious, proposing that “actions speak louder than words – we need to show that we’re good, not just tell.”

Under the Magnifying Glass

Shelley Mountjoy, Founder and President of the Secular Student Alliance at George Mason University, gave a helpful presentation on how to present yourself publicly if you’re in a position of leadership. She asked attendees to consider the image mountjoypresented by one’s presence in social networking forums. Asked Mountjoy: “Are you living your values? Before you an think about the image you’re conveying, think about the person that you are, about your actions and how they can be interpreted.” This is something I’ve done a lot of thinking about. As someone who has taken on a public voice through this blog, speaking engagements, the workshops I lead, and so on, I’ve considered the kind of image I’m presenting on Facebook and other websites. My Twitter account is linked to this blog – when I tweet about going to a bar called “Whiskeys,” how is that being interpreted? I guess there’s only so much I can do. Those who truly know me know my lifestyle; others can only imagine. Still, I want to take stock of my priorities, discern what of me is most important to advertise, and employ discretion.

Working with Local Groups

goddardDebbie Goddard, Campus Outreach Coordinator at the Center for Inquiry, facilitated a session on ways of reaching out to other Atheist, Agnostic, Secular Humanist, Freethought, Skeptic, et al. groups, suggesting ways to collaborate in spite of possible differences in a way that reminded me some of the interfaith movement. She talked about seeking out allies, ways of reaching out, what other groups can offer and what your group can offer them, and more. She also offered keen words of advice that resonated strongly with me: “If you don’t like what’s out there, work to change it, or create something you do like!” I also really appreciated how she highlighted the need to work with what if often seen as “our opposition” or “the other side” — religious groups.

What Atheists Can Learn from the LGBT Movement

This session, lead by blogger and writer Greta Christina, was one of my favorites even though Christina and I disagree about many things. She began by saying, “Probably the single most important thing atheists can learn from the LGBT movement is to encourage visibility and coming out — and to work harder on making the atheist movement a safer place to come out into.” Christina said the community has done a pretty good job of gaining visibility, but said “I think we’re doing a less consistent job of making the atheist movement a safe place to land once people do come out.” Christina argued that the secular movement needs to put more energy into creating communities akin to religious ones, and on this she and I are in absolute agreement.

Christina then moved on to a very thought-provoking idea — that the secular community ought to “let firebrands be firebrands, and to let diplomats be diplomats. We need to recognize that not all activists pursue activism in the same say; we need to recognize that using both more confrontational and more diplomatic approaches makes us a stronger movement, and that both these approaches used together, synergistically, are more powerful than either approach alone.” The idea that both positions will Christinaadvance the “secular agenda” in different ways is something I’ve heard time and time again from secular folks (unless they are telling me that my position isn’t welcome), but I’m still not totally convinced it is right. While the queer rights movement certainly benefited from having both diplomats and firebrands, the firebrands of the queer community offended by being explicit about their queer identities, and the diplomats worried about offending more popular sensibilities. This is not a perfect parallel because the firebrands of the secular movement want to see religion disappear, whereas the firebrands of the queer movement did not work to remove the presence of heterosexuality, just to make their own identities known in a radical way. The diplomats of the queer movement agreed with the firebrands in terms of core message but disagreed when it came to how to best bring about change; I on the other hand, as one who sees certain benefits to religion’s presence in the world, am on an entirely different page than secular firebrands who want to see religion done away with. I understand the point she was trying to make, but I don’t think it translates all that well.

She also raised another very interesting point — that the queer movement has succeeded in spite of differences in identification language and that the secular movement should “not waste our time squabbling about language. We need to let godless people use whatever language they want to define themselves.” I agree with her; though I’ve said that “Atheist” is a problematic term, I also am fine with others who identify as such if that is what she or her prefers. We’ve more important things to address as a community. Finally, and perhaps most importantly, Christina declared that “Atheists need to work — now — on making our movement more diverse, and making it more welcoming and inclusive of women and people of color.” I couldn’t agree more. I’m consistently surprised by how much the secular movement is dominated by heterosexual, middle-class, white men. It isn’t that such individuals shouldn’t participate; of course they should. But as Christina said, it is important to be intentional about making the community a place where these individuals are not just allowed to participate and gain positions of leadership but a place that invites them to do so. I’ve been surprised by how few queer folks I’ve meet in the secular community, so as a queer it was great to see Christina speak about the parallels between our movements.

One thing that I would’ve liked to have seen explored was an excellent analogy Todd Stiefel made at the American Atheist Convention between the queer rights movement’s utilization of straight allies to advance queer acceptance to Atheists aligning with religious groups. I actually raised the question during the Q&A, to which Christina rebutted that, unlike queerness to heterosexuality, Atheism is innately opposed to religiosity and presents a direct negation of religious ideas. And while I understand this, I don’t think it means that religious-secular alliances are an impossibility. In my interfaith cooperation efforts I have not found that my godlessness has presented the kind of challenge to my religious collaborators that Christina has suggested it might; perhaps that is because I have not positioned myself in opposition to them.

You can find the full text of her speech here.

starkAddress from U.S. Congressman Pete Stark

Three years ago U.S. Congressman Pete Stark, a Democrat from California, filled out survey saying that he did not believe in God, making him the highest ranked politician to openly declare that he does not. His short address was a call to arms in which he said: “we hear from Rush Limbaugh and the Tea Party every day; it is very important that you make your voices heard as well.”

Keynote by Rebecca Goldstein

International Academy of Humanism Laureate Rebecca Goldstein, who’s been mentioned on this blog before, gave the conference keynote, a lecture on “how to answer theists who accuse you of being unable to tell right from wrong.”

She began by declaring that “moral facts are weird. What kind of facts can ethical facts be? They seem different from other facts: they don’t describe how things are, but how things ought to be. ‘Oughtness,’ or normativity, means that ethical facts can’t lie there limp and inert but must exert some sort of ‘oomph.’ [They] must contain a motivational component.” Goldstein critiqued the oft-proclaimed Atheist mantra that there are “no moral facts,” stating: “Don’t say it because it will confirm [the religious] opinion [about you], and don’t say it because it’s wrong.” She used Plato’s Euthyphro dilemma, or the question of whether something is right because the gods say so, or if the gods say something is right because it is right. Said Goldstein: “If God wants goldsteinyou to do it because it is right, then that’s the reason and reference to God’s choices is redundant. Or his choices are mere whims, caprices.” She quoted Bertrand Russel’s “Why I Am Not A Christian,” and then moved into a discussion of secular ethics, saying, “if religious grounds aren’t [going to] do it… what grounds can we offer?” Goldstein said that just as “both physics and ethics begin with intuitions,” “our moral theories begin with intuitions that, unsurprisingly, concern ourselves.”

Referencing Spinoza and Kant, Goldstein suggested that the development of ethics, then, involve a going beyond the self, a cultivation of empathy, and a recognition that members of groups outside our own have the same rights to dignity as members of our own (which, to me, sounded a lot like my impetus for interfaith advocacy). She declared that it isn’t that there is a universal but that things can be made universalizable. “Can there be a morality without god?” Goldstein asked. “It’s hard to say god would be relevant. So what is relevant? Knowing intuitively that I matter. Reason can’t be unique to me. The moral emotions endowered to us by evolution contain a folk morality including an inchoate grasp that someone else matters… but the bias toward our own selves and our own kin and kind must be corrected by reason.” Her talk was heady and important; listening to her speak, it was easy to see why Goldstein was the recipient of the MacArthur Foundation’s “genius” prize.

Check back for my report on the second exciting day!

This post is the final installation in a series of reports on the 2010 American Atheist Convention. For my favorite sessions from the convention, check out “The Good” post; for those that were bad but not the most offensive, check out “The Bad.”

Throughout the course of the 2010 American Atheist Convention I had extensive conversations with attendees around a single, significant question: what kind of Atheist community are we building? Some of these conversations were constructive; others weren’t. Yet even in the most productive there was considerable disagreement. How do we best assemble a community of non-belief? Is it by contrasting our identities to those of others? And if so, in what ways do we go about this? By mocking them, or by forging our own unique, singular identity based on the values we hold in esteem?

From these conversations, I have come to better understand how my “accomodationism” turns some off in the same way the blasphemy model offends my sensibilities. All the more, I gained key insight into the pragmatic problems of unifying these perspectives; just as it would be challenging to get all Christians under one roof and have every party in agreement, Atheists struggle to come to a consensus about community priorities.

Yet I still cannot help but wonder: how can we bemoan being such a hated minority, as nearly all speakers at the convention did, while practicing hate toward others? This way of community constructivism – dismantling another’s identity to build one’s own – strikes me as the easier but more fundamentally limited model, and it was out in full force at the convention. The American Atheist Convention seemed, in some ways, to aim to offend. In this respect, it hit its target with force. And one moment in particular, on the first day of the convention, left me feeling so assaulted that I nearly walked out of the room and didn’t return.

Edwin Kagin

kaginAs he was introduced it was said that, with his acts of blasphemy, American Atheist National Legal Director Edwin Kagin strikes a “fine balance of seriousness and making fun of this silly crap [religion].” Kagin’s introduction also included a rousing commemoration for his late wife, which was exceedingly moving. The fact that his wife recently passed makes it all the more difficult for me to say so, but I found his session the most offensive by a landslide – and, in hindsight, it seems clear that this was his intention.

Kagin opened by referring to Ireland’s recently passed anti-blasphemy law (as I reported on). He was understandably bothered by that, and offered an opposing definition for “blasphemy” out of his book, Baubles of Blasphemy. Per Kagin, blasphemy “is the crime of making fun of ridiculous beliefs someone else holds sacred.” With that, I had some idea where his talk was headed. But even I, with all my initial trepidation about this convention, couldn’t have predicted just how far he would go.

From the get go Kagin had little to no regard for offering ideas on how to bolster Atheistic communities or for making an intellectual case against religion – he was perfectly happy to simply shout at those in the audience about how religion ought to be brought down. “We can use their nonsense against them,” Kagin said, only offering the mocking of religious ideas and identities as a way of engaging them. “And it is nonsense, profound nonsense.”

Continuing with this theme, he quoted Martin Luther as saying “reason is the greatest enemy that faith has” and referenced that Luther believed that the world was relatively young. As with every religious reference he made that day, Kagin of course did not contextualize these statement; Luther said a lot more about reason than that, and was working within a limited understanding of the world, while today we have a much greater capacity for reason and have used it to determine that the world is much older than Luther believed. But instead of using this reason to philosophize about empathy, Kagin was happier to mock the religious by turning them into caricatures, selecting the things that are easiest to critique instead of taking on the significant, worthwhile task of working to find a way to reconcile the realities of religious lives with his own reality. But this obviously wasn’t the aspiration of the man who arrogantly announced: “I don’t want to be unduly condescending to ignorant people, but I do distinguish between ignorant and stupid… You can fix ignorant but you can’t fix stupid.”

Referring to the response to these kinds of claims as made in his book Baubles of Blasphemy, Kagin took a moment to congratulate himself mid-way through his speech. “People thought I was mocking that religion… and you know what, I was,” Kagin said proudly. “Some things need to be mocked, and to not do so is an abomination. You know why? We are right and they are wrong!”

Though I will argue against the mocking that occurred there that day, to label one who chooses not to engage in such behavior an abominationist was a clear sign that my beliefs were not welcome in that room. Kagin seemed to suggest that blasphemy is a powerful political tool and that any Atheist who does not employ it is not doing his or her Atheistic duty. And in some respects he is right. Blasphemy certainly can be impactful (just ask Martin Luther). But what kind of impact do we want to have? The answer in that room seemed to be greater isolation from the rest of the world – myself included.

But what disturbed me most is that no one else in the room seemed even a little fazed. Instead, they leapt out of their chairs, rallied, cheered, and rushed forward to be “debaptized.”

That’s right – in what sounds like the punchline of a joke caricaturizing Atheists, there was a “debaptizing” ceremony in which Kagin dressed up in a costume that was supposed to resemble a Middle Eastern man and took a hair dryer to anyone interested in having their “waters of baptism” blown away while he bellowed contemptuous religious references. I spoke with several individuals after and asked them about the ceremony – what it symbolized for them and why they did it. Some indicated that they had been baptized before and wanted to essentially “take it back.” But the majority said that they participated because they found it funny.

And yet, to me, the “debaptizing” ceremony wasn’t even the most odious part. Worst of all was a nasty segment in which, immediately prior to the ceremony, Kagin blew into an animal horn and called for “his wives,” at which point a group of three young white women entered the room dressed in Burkas, or traditional religious garb for some Muslim women. They sang a song Kagin co-wrote called “Back in their Burkas Again” about women and Islam. I don’t mean to sensationalize but I couldn’t help but wonder if what I felt in that moment was akin to what it must be like to be a non-racist white person at a community meeting who suddenly realizes she or he is in fact attending a Ku Klux Klan rally, watching with frozen horror and nausea as the organizers parade men in blackface before an audience that hoots and hollers with glee.

At this point, I wanted to walk out. Hell, I wanted to storm out. I’m not sure I’ve ever been more offended to call this my community. They announced that ABC News was there to film the ceremony and my face reddened with embarrassment as I imagined how many people would witness this and feel justified in how they’ve stereotyped Atheists. “This is supposed to redeem the world?” I asked myself. “If this is what it looks like not to be religious, I’m not sure I want to call myself secular.” To quote Andrew Bolt of the Herald Sun’s reflection after attending the Global Atheist Convention: “I’ve never felt more like believing in God… Is this what morally superior people do when God has gone? In that case, bring God back.”

conventionI stuck it out the whole time, even though – and I am terribly embarrassed to admit this because it rarely happens – I began to cry. I remained for the sake of journalistic integrity – to hear it out from start to finish to be fair before offering my account – and for the sake of a full awareness of the state of affairs of the largest Atheist group in America. It took a lot of willpower to stay fixed in my seat. I honestly can’t recall the last time I felt such shame. I felt so wholly wrong for sitting quietly in the back of the room instead of speaking up. I wanted to say something but didn’t know what to say or how to say it. I still don’t.

Look – I have a sense of humor. I enjoy certain strains of blasphemy as much as the next secular person. Saved! and Dogma are two of my favorite movies. I spend at least half of a given day joking around with friends – yesterday, for example, I participated in a particularly debaucherous pun exchange about dinosaurs and sex that I won’t share here (but oh, how I wish I could). But Kagin’s speech was anything but funny. There is nothing humorous about hate embodied.

As his speech came to a conclusion, it became clear that Kagin wanted to light a fire beneath Atheists. He was trying to incite, using incendiary language to rally the troops. “By weakening our nation and our understanding of science, [religious people] are engaged in acts of terrorism,” Kagin boomed. “By teaching our children things are other than the way they are, they are engaged in child abuse.” Kagin predicted an upcoming American religious civil war and followed up this forecast with aggressive, anti-religious rhetoric. With talk like his, I wouldn’t be surprised if such a conflict is in fact realized. You want to avoid a religious civil war? Try respectful, engaged interfaith dialogue. All Kagin seemed to be doing was fanning the flames. “If it weren’t for these fools we’d be at the stars by now.” Funny, because I’ve never felt further from the heavens.

If there are nearly 20 million Atheists in America, as Kagin suggested, it begs the question: where are they? They weren’t at this conference, which probably had a few hundred at most. I can only speculate, but I imagine (and hope) that their absence signifies that such a scene would hold little appeal to them. Atheism doesn’t have to come at the expense of respect and basic decency. Many speakers throughout the convention lamented the lack of traction Atheism has gained in America, in spite of vigorous attempts to assert itself in the public realm. After this day, the underlying reason couldn’t be any clearer. I’ve never wanted to call myself an Atheist less.

My feeling is that many in that banquet hall had been burned by religion at one point or another in their lives. I sympathize – religion has been a catalyst for significant pain in my life. But what happened in that room was painful, too. As I sat there watching three women don holy Muslim dress and sing an offensive song about a rich tradition, I understood that they had good intentions. The song was intended to call out the repression of women in some forms of Islam. But I also couldn’t help but think of a dear friend who wears the hijab because it makes her feel empowered and in touch with the tradition of her people, and how grossly this song misrepresented her. Though it perhaps intended to serve as a form of liberation, the song represented profound oppression. With all of the smart and kind people in the room, I could not believe the enthusiasm it aroused. I’ve quoted him before and I’ll quote him again; as the Rev. Dr. Martin Luther King Jr. said, “injustice anywhere is a threat to justice everywhere.” This type of behavior seems like self-sabotage in Atheism’s quest for acceptance and justice.

In his talk, Eddie Tabash said “that there is no more noble effort to be undertaken than explaining to society-at-large why no supernatural being or beings exist.” I for one could not disagree more. I couldn’t help but wonder when passing a group of low-income housing units on the train en route to the conference: Why aren’t we non-religious doing more to organize and help those in need? Perhaps it is because we are too busy decrying religion –  what some Atheists see as “the root of the problem” – to deal with the pressing issues of our present reality. Meanwhile, religious efforts to help those in need far outnumber secular ones. Are these our priorities? Blowing a hair dryer in one another’s faces and laughing at how clever we are while thousands of people suffer every day and religious people are on the frontlines offering them respite?

Even as I put forth my strong critique here, I want to make it known that I didn’t come to the 2010 American Atheist Convention to pick a fight – as we recently saw on this blog, that is rarely fruitful. I went to learn. I went because I wanted to know what the current state of affairs on Atheism was. And though there were moments that weren’t as offensive, and models of dynamic and foreword-thinking strategies for promoting Atheistic agendas in a respectful manner, Kagin’s speech was so egregious that I left with little hope for the Atheist movement. The speakers at the convention spent a good deal of time lamenting how disconnected from the rest of the world Atheism is, and then Kagin built up another barbed fence. To me, this community couldn’t feel any more isolated or any less interested in collaboration with others. It is no wonder the rest of the world despises Atheists – we mock them and then stomp our feet when they don’t accept us with arms wide open.

You think religious people are keeping you from approaching the stars, Kagin? Maybe it’s because you’re trying to build a spaceship alone.

This post was the final installation in a series of reports on the 2010 American Atheist Convention; you can read the first two here and here. Stay tuned: this upcoming Sunday – Tuesday (4/11-4/13/2010) I will be in Rochester, NY for an Interfaith Understanding Conference, and the following weekend I will be in Boston for the Secular Student Alliance Leadership Summit. I’ll be posting reflections and reports here, and I’ll also be tweeting about my experiences. Also, check out an archive of my interview with Vocalo / 89.5 FM WBEW about my experience at the 2010 American Atheist Convention, and tune in next week when I report live from Rochester.

This post is the second part of a three part series of reports on the 2010 American Atheist convention. For a rundown of my favorite sessions from the session, check out “The Good” post.

Though in number the sessions that I would call “good” succeeded those I’d call “bad,” I’d say that, for me, overall the bad outweighed the good. The talks detailed below seemed to represent the sentiments of a majority of convention participants – they often got the heartiest rounds of applause and articulated things akin to what I heard the majority of pariticpants saying in both Q&A sessions and in my individual conversations – and, as you’ll both see below and especially in tomorrow’s “The Worst” post, their negative attitudes overshadowed the more prevalent, positive outlooks of the other presenters. As Massimo Pigliucci said in his talk (as referenced in “The Good” post), “if we’re part of a community of reason we need to take members to task when they say things that aren’t that reasonable.” And so: I’d like to call out the negative (but not the worst) parts of the American Atheist Convention.

Darrel Ray

rayAfter a morning full of good, relatively inoffensive speeches that focused on Atheism’s room for growth instead of just focusing on the limitations of religion, things took a turn for the worse in the afternoon of the first day of the convention with Darrel Ray’s “Exposing the God Virus” workshop. In this session, he discussed his 2009 book The God Virus: How God Infects Our Lives and Culture.

Ray came out swinging, saying that “religion is an infection of the mind… So you need a strategy to combat it.” He said that he wasn’t opposed to people being religious, but went on to contradict himself, saying that he wanted to inform everyone of the dangers of religion and wanted to see it eliminated someday. Said Ray: “Anywhere that religion is, expect manipulation. Ask anyone about their religion, and you’ll see an observable, behavioral change [in the way they talk] as a direct result of the infection.”

To watch for this change, he suggested engaging with religious people by using “the exorcist test.” Ray said that when you talk to someone you know about religion, “you’re not talking to [your friend] anymore, you’re talking to the God virus… his [sic] personality literally changes. You’ll get 5-7 year old logic, not adult logic… Besides, [your Christian friend] doesn’t know the Bible because he hasn’t even read the Bible.”

He did a pretty offensive mimic of a Christian preacher, then said: “If you saw a guy talking like that, you’d say he needs to be institutionalized. Yet people do it every day in churches.” He deemed churches “emotional infection centers,” warning convention attendees: “If you walk into one of these, you should know that you’re entering an emotional infection zone. This is where they teach you to feel guilty for the things you do.”

Ray focused on guilt a lot in his speech. He said that religion’s message is a simple one: “You are never good enough.” He then began to sing a mocking version of “Amazing Grace,” calling it “guilt bullshit.” Ray said that “religions are looking for ways to open you up and infect you. You can’t be infected without a channel or key, and religion creates a guilt pathway.” He claimed that “religion takes things you already do and teaches you to feel guilty about it. You already eat, so let’s make you feel guilty for eating pork.” Instead of acknowledging the cultural roots of religious traditions, he used a wide brush to portray the traditional comports of religious mores as manipulation tactics; in this respect, not only was his perspective historically false, it favored being inflammatory over being intellectually honest. He tried to say that any guilt feelings we have internalized are the fault of religion. My critique is that some of our guilt feelings are culturally conditioned, certainly, but some also just occur organically or are unrelated to religion. It is simply too absolutist to approach religion and guilt as Ray did.

Ultimately, he seemed to be advocating for Atheistic isolationism:

Be careful how you communicate with this demon called the God virus when it comes out. That’s the time to back off because you’re not going anywhere with that person. Their brain’s not working anymore. Religion reorganizes the brain… his brain has been reprogrammed around that one specific thing. He might even be a scientist, but he’s been infected. Religious people don’t even know they’re infected. Remember: they’re infected, not you.

On a disturbing sidenote, a member of the audience asked Ray during the Q&A why “more women [seem to be] infected by the God virus.” Ray responded that his best guess is that it is because “women are more often ‘feelers,’ and religion is about emotions.” This essentialistic approach to gender and religious belief, though disturbing, was unsurprising after his similar approach to religion on a larger scale.

Eddie Tabash

tabashConstitutional Lawyer and Eddie Tabash gave a talk titled “Taking Atheism to the General Public, The Time is Now.” He spent a good deal of the talk saying that religion received special treatment from inquiry and should not. His argument was that people think that religious claims deserve critical isolation, which he called a double-standard, decrying the idea that religious claims deserve “respect” in response.

Said Tabash:

Too many people in our country take it for granted, as a horrible premise that is never even examined, that religious claims deserve some special insulation from critical examination and doubt. This is a vicious double standard in which folksy common culture approves of deep skepticism directed against all paranormal claims, unless those claims are safely housed in the context of religion. Then, this same common culture expects even the most outlandish claims to be met, at a minimum, with respectful silence and an artificial forfeiture of the critical examination that would automatically be applied to anything else.

While I too think that religion should be open to critique, I think that, like any critique, it should always be done respectfully.

As in the session before it, gender came up in a problematic way. Tabash said that “there can be no true equality for women as long as the majority of society deems our moral values to be undergirded by an ultimate force that has issued revelations requiring male hegemony.” This is a point in which we are in fundamental disagreement. As often as religion has served as a justification for gender hierarchy, it has functioned to deconstruct gender distinctions. For every verse in the Bible that can be used to say that men are superior, there is a verse akin to Jesus’ proclamation that there is “neither male nor female” in his community. You cannot hold contemporary religious communities accountable to their texts alone – we must instead look at how they function today. My former church had both a male and female minister; in many places, religion houses some of the most visible female leaders in the community. And at the Interfaith Youth Core, a religious leadership organization, the women on staff outnumber the men.

Again, Atheism’s superiority complex came to the foreground in Tabash’s talk. His talk of “folksy common culture” felt extremely condescending and, unlike Pigliucci’s humble claim that he doesn’t “pretend that [his] position is the only reasonable one,” Tabash said: “We represent the world’s most important philosophical revolution. [Never forget] that there is no more noble effort to be undertaken than explaining to society-at-large why no supernatural being or beings exist.” Really? There is no more noble effort? Not caring for the needy or working to end the great illnesses of the world? Tabash continued: “If we succeed, we Atheists will have dispelled the greatest falsehood to ever permeate the world and will have replaced it with the light of truth.” That sounds eerily like the language I heard when I converted to Evangelical Christianity. As a community of reason, I believe it is essential that we remain open to change and greater understanding and retain a humble spirit. This talk, in its boastful nature and absolutist narrative, represented the antithesis of that.

Near the end, Tabash declared we should offer “sympathy” to religious people – no, wait, sympathy for the religious people that we are able to convert to Atheism over the mourning they will undergo for the loss of their faith. And how should we approach those who do not leave their religion? Well, besides warning that we should prepare for “severe” and sometimes “violent”backlash, on this, Tabash was silent.

Cecil Bothwell

bothwellOpenly Atheist politician Cecil Bothwell gave a speech on his experiences getting elected to the City Council of Asheville, North Carolina, and as an investigative reporter who wrote a book on Billy Graham. He talked about how there was an archaic clause on the books in North Carolina that says one cannot be sworn into office if they do not believe in God. Bothwell won the challenge launched against his candidacy and went on to serve on the council. I thought his engaging speech was inspiring and contained some nice ideas like when he said “I think everyone is entitled to their beliefs,” but he said one problematic thing that burrowed itself under my skin and made it challenging to appreciate the rest of what he had to offer. Citing an uncovered statement by George W. Bush in which he refers to his religious beliefs as a reason for engaging in warfare with Iraq, Bothwell said that “religious beliefs are the reason that [political leaders] treat soldiers like canon fodder… Atheists might take their nations to war, but at least they don’t delude themselves with divine persuasions.” I cannot help but ask: how is that any better? Those soldiers are still “canon fodder” either way, are they not? This comment was disturbing, distracting, and again represented the moral superiority that permeated this convention.

Conversations

Though it got off to a good start, I felt less and less a part of the convention community as it progressed. When talking to participants about the need for religious literacy, both in our community and in greater society, I got a lot of comments like “I know the Bible so I can heckle believers” or “I have a Bible so I can use it to roll joints.” Most people couldn’t understand why I would be interested in interfaith work, one going so far as to call me a traitor to my face, saying that I was working against the Atheist cause and for the “other side.” At one point a man asked me about my blog on a break, saying, “So, do you use it to rant about how terrible religion is at three in the morning?” When I responded that my blog actually aims not to be anti-religious, the tone of the conversation changed swiftly. I tried to share my opinion but was talked over or ignored. It ended when he forcefully said, “I think religion needs to be done away with altogether” and turned away from me and began speaking to another person.

In my work, I’ve been accused of alienating atheists. If I am, perhaps it is because I wasn’t even allowed to speak in the first place.

Check back tomorrow for another account of the American Atheist Convention, in which I detail the incident that left me so offended that I nearly walked out and didn’t come back. For more on my adventures on the Eastern Seaboard, follow me on Twitter.

This post is the first part of a three part series of reports on the 2010 American Atheist convention.

This weekend I attended the 2010 American Atheist Convention – my first time at a meeting of the American Atheists. I was coming off a series of attack blogs against my critiques of atheistic positioning so, to be honest, I was a bit nervous. And though I had some trepidation, I also had hope. But this conference, though it had its moments of insight and inspiration, was an experience that left me feeling somewhat defeated. At one point, things got so offensive that I had to do everything in my power not to walk out of the room. But for the sake of positivity, let’s start with the good, shall we?

Paul Kurtz

kurtzThe first two talks of the conference assuaged my fears that the conference program might be a series of rants against religion across the board. It kicked off with a talk by “the father of Modern Secular Humanism” Paul Kurtz, called “A Kinder and Gentler Atheism?” Kurtz opened his talk by saying: “Atheists and Secular Humanists unite… we have nothing to lose but other people’s illusions.” Though I found that a bit off-putting in its echoing of the Atheistic obsession with terming the beliefs of others as illusory, Kurtz promptly got to challenging the participants of the conference.

“Though many of my friends and I enjoy the critique of religion, we have a far greater task than that: to present alternatives,” Kurtz said. “We’re not doing that [right now]. If god [does not exist], what do we do about that? We should be leading the way.”

Kurtz elaborated on that point at length, saying:

I think the most imp thing for the Atheist movement in the United States is to change the ways the public perceives Atheism. It is the most hated group in America, because we’re known as “angry atheists,” when we really ought to be affirmative atheists… It’s very important that we think about redefining Atheism. Most [Atheists] I meet are good people, fine citizens, dedicated to the societies in which they live, virtuous… that is why it’s important that we make that clear… In my view, atheism needs to be gentler and kinder. We have to give the impression of being a civilized, morally committed group who, on the basis of science and reason, are skeptical of claims of religion, and also demonstrate that it is possible to have moral integrity and express good will in order to reassure people that we are committed to our moral outlook. I’ve always used the soft approach. We have to demonstrate that we’re loving people above all else.

He also emphasized the significance of interreligious cooperation:

We’re facing awesome problems… we ought to work together with our religious friends about these problems. The atheist movement needs to be inclusive. We ought to be defined not by what we’re against but what we’re for. It’s important that we not be totalitarians… we need to emphasize the importance of democracy, of tolerating others’ beliefs… A lot of my colleagues have turned against me because they don’t like the positive and prefer to just lambast religion. But we need to move beyond egocentric individualism. Atheism should be affirmative, positive, constructive, and [provide] parameters and guidelines for the fullness of life.

Kurtz’s perspective wasn’t always exactly in line with what I believe, but I found his talk very inspirational. Not everyone seemed to – the first person to ask a question during the Q&A did not take well to Kurtz’s critique of Atheism’s negativity, arguing that Atheists having negative things to say is good and that it is the Atheist’s duty to educate the world, which elicited a hearty round of applause from the room. Still, I really enjoyed Kurtz’s talk – I think I took twenty pages of notes on it, but I’m not going to transcribe them all here. Though I didn’t nod my head to everything he said, I’m glad to have Kurtz as a vital voice in this movement.

Massimo Pigliucci

pigliucciImmediately following Kurtz, Massimo Pigliucci, a Professor of Philosophy at the City University of New York, did a talk called “What’s Atheism Got to Do with It?” His session was on how atheism does not imply the dismissal of all philosophical inquiry. Like me, Pigliucci, a former scientist and now philosopher, has been accused of being an “accomodationist” in his work. To that, Pigliucci said, “If I’m an accommodations, I’m in good company. We shouldn’t have these kinds of labels. If science brought you to atheism, great. But we shouldn’t have a litmus test to participate in this community.”

As I’ve done, Pigliucci critiqued the exclusivistic attitudes of New Atheist folks like Richard Dawkins, Bill Maher and even Penn and Teller in his talk, saying, “I love Bill Maher and Penn and Teller, but if we’re part of a community of reason we need to take members to task when they say things that aren’t that reasonable. And they have some unreasonable ideas.” Ultimately, Pigliucci’s perspective can be best summed up by this statement: “I don’t pretend that my position is the only reasonable one.” This pluralistic perspective was refreshing and important.

Todd Stiefel

Stiefel, who was referred to by many at the convention as an “exciting new face of Atheism,” gave a thoughtful and commanding talk on strategies for advancing the Freethought / Atheist agenda. Stiefel had a lot of say and I agreed with most of it. Early in his talk he said something I’ve been saying for a long time in almost the exact way I say it: “Religion is not going away anytime soon. Focusing on directly eliminating religion and faith will outcast us further from 80% of the population, [and] we will fail on a macro level.”

This theme reverberated through much of what he said. Stiefel articulated strategies for the movement, including that we need to “level the perception of who is ethical, marginalize fundamentalists, [and] team with theists,” comparing such a coalition to the queer rights movement and its straight allies.

“We need to stop being so divisive and unite around the things that we have in common,” said Stiefel. “We need to motivate inactive freethinkers to join the movement – why aren’t they getting involved?” I agree that this is an important question to ask and it shouldn’t surprise that I think it is because of the pervasive negativity in our community. To this end, Stiefel said that we need to “personalize freethinkers to others by ‘coming out’ and ‘living openly’… demonstrate that we do ‘believe’ in love, integrity, reason and freedom,  [and] take a positive approach whenever possible… I don’t know about you, but I am tired of hearing that we don’t believe in anything. We need to be positive. People don’t want to join in on an angry, bitter movement.”

He also talked about the importance of structuring a community around our values:

We need to offer a community to freethinkers… to give a sense of family. [We need to] make available guidance and emotional support as freethinkers search for hope and purpose. I know this is an Atheist convention, but let’s get over the labels and increase the study of humanism, a positive label that says more than what we don’t believe in.

Stiefel took to task those who radically oppose religion and encouraged interfaith dialogue:

[We need to] oppose fundamentalism, irrationality and dogma, but not religion in general. Take a diplomatic approach while appreciating the value of religious criticism… Contrast fundamentalist values with secular values [and] demonstrate similarities between moderate theistic values with secular values. We have to show them we may not believe in their deity but we have more in common with them than fundamentalists do.

This is the impetus behind the interfaith work I do – to help religious people see that the non-religious are just as likely to be their allies in values as their religious counterparts. This perspective hasn’t always been warmly received by some in the Atheist community and has made me feel occasionally marginalized, and Stiefel underscored that this movement will fail if those in the movement who appreciate religion are pushed aside: “Too often I hear ‘they’re an accomodationist, get them out of here…’ No. We need every voice in this movement.” This made me feel particularly good, as I’ve been labeled just that very recently.

Moreover, Stiefel said that Atheists need to stop being so black and white in their approach to religion. “We need to accept that religion can be both good and evil; we need to give tolerance [to] the good to receive tolerance. We cannot go out and say that all religion is evil or we will be alienated. We cannot be absolutist.”

I couldn’t agree more – this was, perhaps, my favorite talk of the convention. It got a mixed reaction from attendees, but it seemed many were open to what he had to say.

Dan Barker

barkerIn the afternoon on the second day of the convention, Dan Barker, co-president of the Freedom From Religion Foundation, spoke about his experiences as a former minister and evangelist. “I left Christianity not because I didn’t like it – in fact, I am still friends with many Christians – and not because it felt bad,” Barker said, “but because of an intellectual process I had. I thought to myself, ‘If Adam and Eve are just metaphors, maybe so is God.'”

In spite of his conculsions, Barker talked about why he doesn’t aim to convert: “My conclusions belong to me and me only – that’s what so great about the Freethrought movement. I don’t want to push my beliefs on others.”

His talk, titled “How to Talk to a Fundamentalist,” noted that “not all Christians are the same; not all fundamentalists are the same. There’s no one answer to say, ‘Here’s how you talk to a fundamentalist.’ Not all Christians are [fundamentalists] – some can see the gray areas… But fundamentalist minds are binary – everything is absolutistic. Everything is right or wrong… So if you’re ever having a conversation with a fundamentalist, remember that. Maybe you’re not speaking the same language.” His talk echoed the methodology of the Interfaith Youth Core, which recognizes religious divisions not as one religion versus another but as pluralists standing against fundamentalists / totalitarians.

Barker suggested that when talking to a Christian fundamentalist it is important to know the Bible and to be able to offer a unique take on secular morality, referring to Elizabeth Cady Stanton, an Atheist who had a lot of purpose in her life. It seems Barker has a purpose of his own, and he still sounded very much like a preacher. Barker’s talk felt particularly relevant for me as a former Evangelical who also wanted to be a minister. And like listening to Christian sermons back in the day, I was inspired by his prophetic message.

Wendy Kaminer

kaminerThe final talk I attended for the American Atheist Convention was “Privileging Conscience” by Wendy Kaminer, a lawyer and social critic who is a correspondent for The Atlantic. Kaminer talked about how the Atheist movement needs to refocus its priorities in respect to legal challenges.

Kaminer discussed a case in which a woman was not allowed to read from the Bible to her child’s class when the students were invited to have their parents come in and share from their child’s favorite book, as well as prayer in schools. Kaminer asked: “Does a law that asks for a moment of silent prayer, meditation, or another silent activity privilege religion? Many of you may say yes, but I tend to disagree… There is an argument that mandatory moments of silence coerce prayer. I say: reminding [students] that they have the right to pray silently does not a theocracy make.”

She highlighted many legal cases in which moments of silence in school were legally challenged by Atheists, including one in which a “Child Psychologist testified that some might succumb to peer pressure to pray.” Kaminer’s perspective: “It takes a great leap of faith to say that moments of silence actually advance religion.”

She also talked about legal challenges to Christian student groups that have exclusive policies for membership, but raised a very important point: “You wouldn’t want the government telling the American Atheists that they couldn’t have their members sign a pledge [to the ideas of their cause]. Would you want Fundamentalist Christians on a voting panel for an Atheist group? [Of course not.] So why should a Christian group be expected to allow an Atheist to join?”

Kaminer spoke from a highly legalistic perspective, displaying a breadth of knowledge and employing years of experience following relevant cases. The audience didn’t seem to take well to her positioning – the man sitting behind me loudly uttered “bullshit” several times during her speech – and offered a flurry of combative questions during the Q&A session. One individual asked about parents who don’t want kids to be exposed to material they find offensive, suggesting that just as some parents find pornography offensive others might wish to shield their children from the Bible. I thought that was such a silly question – as an Atheist parent, wouldn’t you want your child to be aware of this book that is so influential? Children need to be aware of what other people believe, and by putting them in public education you are opening them to world of pluralism.

Kaminer’s talk may have been the most poorly received of all at the convention, but I thought it was a useful, educational moment for our community.

Conversations

I had a few really great conversations, including a particularly honest dialogue with a representative from the New York City Atheists and one from Alabama Atheists. Though there was fundamental disagreement about the best approach to take in non-religious community organizing, we did concur that there was a place for all of our perspectives in the movement. This conversation occurred as I was getting ready to leave the convention; we engaged one another’s perspectives with respect and an open spirit, and it left me feeling optimistic about further dialogue in the future.

This certainly wasn’t so for all of the convention – check back throughout the week for reports on the less encouraging moments from my experience, and be sure to follow my adventures on the Eastern Seabord on Twitter.

Taking it on the Road!

April 4, 2010

nycHello from New York City! Today marks my fourth day in NYC and, despite a bit of a cold, I am loving it. I’ve been in town for the American Atheist Convention, which was in Elizabeth / Newark, NJ. I’ll be traveling the East coast for the next couple weeks, from NYC / Newark to Washington, D.C., to Rochester, NY and finally to Boston, for the aforementioned American Atheist conference, the Interfaith Understanding Conference in Rochester, a Secular Student Alliance Leadership Summit in Boston, other work-related meetings and visits with friends. Follow me here on NonProphet Status and on Twitter to get the word on the ground level from these events. Coming tomorrow: the first of three recaps on the American Atheist Convention.

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