This piece can be read in full on the Huffington Post Religion; it was co-authored with Valarie Kaur.
In the weeks following 9/11, a Sikh man named Balbir Singh Sodhi was shot down at a gas station by a man shouting “I’m a patriot!” In 2009, a 9-year-old girl named Brisenia Flores and her father were murdered in Arizona, allegedly at the hands of anti-immigration crusaders. And just last week, a gay activist named David Kato was bludgeoned to death in Uganda after his picture was published in a magazine article outing and encouraging the execution of LGBT individuals.
What do these three disparate acts have in common? They were rooted in fear and hate, represent humanity at its worst … and they brought together a 29-year-old Sikh woman and a 23-year-old gay atheist.
At first glance, we may seem an odd duo. One of us is a Yale law student and dedicated filmmaker who has spent years raising up the stories of people swept up in hate crimes, racial profiling and domestic violence since 9/11; the other is a queer interfaith activist from the Midwest with more tattoos than fingers, who is working to bridge the cultural divide between the religious and the nonreligious.
We first met in September of 2010, when Park51, or the “Ground Zero Mosque,” came under national scrutiny and a pastor gained prominence by threatening to burn Qurans on the ninth anniversary of the terrorist attacks of 9/11. Looking for a compassionate place to form a response in the midst of cultural strife and increasingly hateful rhetoric, we gathered in a living room and drank hot tea, brainstorming with a group of peers across the country over Skype and e-mail. The result was the Common Ground Campaign, a youth-led coalition speaking out against anti-Muslim bias. In a few short weeks, more than 1,000 people from all walks of life signed on to the Common Ground Campaign charter, and the movement continues to grow. Continue reading at The Huffington Post.
December 13, 2010
Today’s guest blog, the latest in our ongoing series of guest contributors, comes from Stephen Goeman and Bruce Wang, members of Tufts Freethought Society. It is a reflection on pluralism and its ramifications for several contemporary social issues, written from the perspective of two up-and-coming nonreligious student leaders. Initially produced for the Tufts Roundtable, it is a thorough and compelling call for pluralism — please check it out:
A fundamental challenge is confronting America’s modern religiosity: a nation once considered primarily Christian, or at least Judeo-Christian, is getting a taste of secular values. The National Day of Prayer, first started in 1952, has been challenged by a federal judge, LGBT teen suicides have many reconsidering their stance on homosexuality, and Muslims are fighting to build Islamic centers wherever they please—regardless of their proximity to Ground Zero. These examples characterize a push against the fundamentalist stances of religious America—the push of pluralism—or the idea that peace in a modern society depends on allowing all lifestances to thrive. While fundamentalism threatens to divide members of various communities, enforcers of pluralism seek to unite these beliefs in order to maintain the progression of civilized debate and inclusive cooperation.
Traditionally, there are few limitations on what or who is considered American: all individuals, regardless of their point of origin, creed, or identity have an equal position as American citizens. This is a tradition worth preserving. However, this basic right is under fire on America’s religious spectrum by exclusivists, who counter America’s growing religious diversity by denying outsiders the right to participate in America’s religious culture. This view has a consecrated history in everyday language through the exclusivist phrase “Christian nation.” Exclusivism creates a unity at the expense of America’s minority opinions—opinions that need protecting.
The progressive preservation of equality comes from pluralism. Eboo Patel, President and Founder of the Interfaith Youth Core and member of President Obama’s Advisory Council on Faith-Based and Neighborhood Partnerships, explains that “pluralism is neither mere coexistence nor forced consensus… Instead, religious pluralism is ‘energetic engagement’ that affirms the unique identity of each particular religious tradition and community, while recognizing that the well-being of each depends on the health of the whole.”
Pluralism is advanced through interfaith cooperation, the goal of which is to make knowledge of individual beliefs readily accessible through positive and productive interaction. Interestingly, nonbelievers are taking a leading role in this movement. Chris Stedman, Managing Director of State of Formation at the Journal of Inter-Religious Dialogue, claims that “it is precisely because I am an atheist, and not in spite of it, that I am motivated to do interfaith work.” It is clear that the stereotype of atheists as desirous of conflict with religion is monstrously untrue (even the aggressive Christopher Hitchens is on record as saying that, given the chance, he would not end international religious belief).
As Greg Epstein, the Humanist Chaplain for Harvard University, notes, “Would some atheists reject the concept of pluralism? Of course. But plenty of Christians reject it as well, and you’d hardly think of holding an interfaith meeting without Christians because of it.” Epstein believes that interfaith events which exclude the nonreligious are arbitrarily divisive and not truly pluralistic. Stedman agrees, and further argues that the religious should be willing to come to the defense of nonbelievers when individuals belittle nonreligious values. Progress is already being made in these areas; the Universal Society of Hinduism publicly defended atheists from Pope Benedict XVI’s comparison of atheists and Nazis, and even the conservative pundit Bill O’Reilly has recently admitted that atheists are not immoral. If we desire the end of prejudice in America, pluralism must be advocated.
Recent legislation has called exclusivist values into question. For almost 60 years, Americans have gathered once a year to celebrate faith through the medium of unified prayer with government sponsorship. However, the legality of this event has been questioned by federal judge Barbara Crabb. Does this event actually encourage equal participation between all Americans, or does it lend itself to an unconstitutional favor of religion? Crabb asserts that the event characterizes the latter, stating that, “In this instance, the government has taken sides on an issue that must be left to individual conscience.” It is also clear that the event is not a celebration of all American religions, but instead caters exclusively to Christians. An Indiana celebration in 2003 split into two disjointed events: one for conservative Christians, and one for everyone else. In 2005, invitations to participate in the Day of Prayer in Plano, Texas were restricted to Christians. That same year, the National Day of Prayer Task Force objected to an American Hindu woman leading a prayer.
This string of events characterizes the clash of exclusivism and pluralism; Americans who seek equal representation for all citizens, regardless of their religious stance, have to contend with an exclusivist tradition. Crabb is right to contest the National Day of Prayer’s government sponsorship. America is characterized by a distinct cohesiveness which unifies greatly varying beliefs, and this is absolutely something to celebrate. However, the National Day of Prayer does not foster these pluralistic values. Our nation can do better.
The conflict between Christianity and homosexuality could also desperately use an injection of pluralist values. The issues of gay marriage and LGBT teen suicides in the last few years have been a painfully divisive wedge between fundamentalist Christian values and those advocating for progressive equality. At every gay rights rally, there are those who vehemently oppose legal equality for all LGBT-identified people on religious or moral grounds, and there are the Christian progressives reminding us that everyone falls under God’s love. If the focus is adjusted to today’s main-stream Evangelicals, the new progressives are those who fully accept homosexuality and the fundamentalists that now advocate a stance similar to the “love the sinner, not the sin” approach. While secular culture overwhelmingly continues to favor gay rights, outspoken fundamentalists have ramped up their rhetoric in order to balance against what they perceive to be antagonism towards their religious values, resulting in their radicalization.
Consider the recent controversy over censorship of high school senior Sean Simonson’s article asking students to reach out in support of LGBT youth. Administrators of Benilde- St. Margaret’s School banned the publication of Simonson’s article, offering this explanation; “this particular discussion is not appropriate because the level of intensity has created an unsafe environment for students.” While the general response to LGBT youth suicide by the majority of Christians is that of compassion, this is merely one example of many of the widening gap of opinion on the issue of homosexuality. Both sides want to prevent mistreatment and suicides of LGBT youth, yet one accepts their identity as morally valid while the other continues to condemn their nature as intrinsically immoral.
The questions Christians must ask themselves, regarding this issue, are: do we really want to help stop teen suicide, and does this condemnation of homosexuality further that commitment? To answer these questions definitively is vital to the reconciliation between traditional fundamentalists and a growing liberal movement, but first a plurality of opinions and stances must be accepted in order to foster civilized debate between the traditionalist and progressive communities. If the issue of homosexuality is to cease existing as a wedge, they must abandon their combative and hostile attitude regarding fundamentalist tradition and embrace a movement to bridge their differences.
Islamphobia is another form of exclusivity which has gained widespread media attention through controversy stirred by the so-called “Ground Zero Mosque”. Ironically, when news of the Islamic Cultural Center of New York (actual name) was first publicized, few took notice, much less opposed the project. When Daisy Khan, wife of Feisal Abdul Rauf, project leader of the Islamic Cultural Center, was interviewed by Laura Ingraham on The O’Reily Factor, no indication of controversy was found. Ingraham, who has spoken out against radicalized Islam frequently on her radio show said, “I can’t find many people who really have a problem with it” and “I like what you’re trying to do”.
However, when anti-Muslim blogger and Executive Director of Stop Islamization of America Pamela Geller framed the issue as an offense to the victims of 9/11 and a ploy to spread extremism in America, exclusivists began to take notice. She pushed her position to the mainstream media through the New York Post almost half a year later, drawing the fear and prejudice of an impassioned constituent. By later distorting Feisal Abdul Rauf’s intentions, Geller was able to promulgate this needlessly divisive issue in order to advance the self-explanatory goals of Stop Islamization of America.
The damage of religious exclusivity and marginalization has been dealt: hostility, insensitivity, and mischaracterization of the Muslim minority in America has only fed the flames of extremism abroad. Feisal Abdul Rauf began the Islamic Cultural Center as an effort to promote moderate Islam and to combat violent extremism from creeping into American society, but the effort by mostly right-wing Evangelicals to suppress a religious minority in order to preserve and extol one’s own religious identity over another has undermined a genuine effort towards advancing international peace. It is an affront to our principles of equality when Muslims so willingly meet America halfway, only to be cut off by exclusivist thinking.
As religion grows in America, exclusivist doctrine must be repudiated in favor of impartial pluralism. Members of all faiths—and no faith—should work together through the interfaith movement on an equal playing field, and we should not be surprised that nonbelievers are being included.
Americans should rush to fight prejudice, even when they are not members of the group being marginalized. Through pluralism we can defend universal equality which is simply not attainable through exclusivism. The pluralist movement, secular in principle, should be encouraged to continue as the catalyst of individual and communal growth in America. By these means, we can live up to our most progressive motto, E Pluribus Unum (from many, one), and leave the exclusionist motto, One Nation Under God, behind.
Bruce Wang is a sophomore majoring in International Relations with a minor in Film Studies. Currently he is also the Public Relations Chair of the Tufts Freethought Society. Stephen Goeman is a sophomore majoring in cognitive and brain science and philosophy. He is the community outreach representative of the Tufts Freethought Society.
December 6, 2010
Today’s guest post is a submission from Nico Lang, a regular NPS contributor. An intern at Interfaith Youth Core and a senior at DePaul University, Lang co-founded the Queer Intercollegiate Alliance and is head of campus outreach for the Secular Humanist Alliance of Chicago. His previous writing for NPS includes “Talking the ‘Hereafter’ With Atheists and Believer,” as well as posts on his personal journey as a queer agnostic interested in interfaith work, about Park51 and the state of American dialogue and on the ramifications of “Everybody Draw Muhammad Day.”
When looking back over the year that was 2010, I am constantly bombarded with this phrase from media analysts, news commentators and interests on all sides of the spectrum. As just about anyone with a television knows, anti-Muslim and anti-gay hate were notable presences in the final half of our calendar year. “Bullying” became the buzzword du jour, as the media scrambled to respond to an epidemic of LGBT suicides, most notably epitomized by the Tyler Clementi scandal.
However, rather than seeing bullying as uniquely targeting the queer community and queer youth, shouldn’t we also be using it to describe what’s happening to American Muslims? For me, this year showed that homophobia and Islamophobia are not so thinly divided, that hate binds us all.
In the Muslim case, we started out the year by drawing blasphemous depictions of the Prophet of Islam. Then Fox News told us “they were building a Mosque on Ground Zero,” and even that “liberal elite” New York Times scrambledto interview people who felt like that gosh darned “Mosque” didn’t belong there. Now, Newt Gingrich wants to make America safe from Shariah law and, by extension, from Muslims.
Ask yourself: Is this not bullying?
Of course, it is. This was the year of mid-term elections so bullying and demonizing minorities once again became incredibly profitable for the Right, notably the Pam Gellers and Tea Partiers of America. Islamophobia wasn’t just spreading across the country. Groups with an interest reanointing Islam the Supreme Evil had to be spreading it.
Gays understand this phenomenon well, especially those that lived through the 2004 elections. When a right-wing group wants to drum up support for their platform, that wily homosexual agenda acts as a simple scapegoat. Although linking Tinkie Winkie’s purse to 9/11 and the downfall of America may a relic of the past, the industry of homophobia is alive and well. Just ask Tony Perkins, the American Family Association or Sarah Palin’s daughter.
Although FBI data showed that actual hate crimes are decreasing, gays still remain the most retaliated againstminority group in the country, joined by Jews and, yes, Muslims. Analysts warn that gay rights victories may increase the amount of anti-gay violence across America, just as increased Muslim visibility after Park51 led to unspeakable acts of hate. After events like stabbing of a Muslim cab driver in New York, many Muslims stated that they had never been so scared to live in America.
Gallup data further proved that their fear is justified. A majority of Americans now hold an unfavorable view of Islam, and more than a quarter identify as extremely prejudiced against the religion.
At a time when a majority of Americans likewise still believe that homosexuality is a sin, activists like Sherry Wolf believe that our struggles make gays and Muslims natural allies. Although we surely cannot excuse the anti-gay policies of fundamentalist Islamic countries like Iran, this in no way represents all or even most Muslims, and Wolf states that we must look past these divides to find common ground. Doing so is crucially important for “any oppressed people, whether…black, LGBT [or] immigrant” to fight for equality for all.
Last Spring, a dialogue between notable Chicago Muslims, like Hind Makki of the Interfaith Youth Core, and members of the Secular Humanist Alliance of Chicago (SHAC) proved that we can find the common language to be able to articulate our shared struggles. Discussing the Everybody Draw Muhammad Day controversy, the event’s Muslims and LGBTQA members of SHAC found that our perspectives were motivated by the same thing: a need to feel safe and secure in our communities.
Recently, Hind Makki put it even more succinctly. Recently, Makki devised a Twitter hash tag around the topic of “Gays and Muslims Have a Lot in Common,” and the response in the affirmative has been incredible.
As a queer activist and intern at Interfaith Youth Core, I find commonality in the struggles of Muslim allies like Hind, who chooses to wear the headscarf at a time when one simple expression of her core identity is sadly unpopular. Although choosing to lead my life as an out queer man led to some harassment and hatred, I can only imagine what life is like for Hind’s queer co-religionists.
Whether Muslim, queer or queer and Muslim, all of us just want to be true to our selves and to be respected for exactly who those people are. We want to live in a society where we aren’t wedge issues, where we have the ability to create the homes, the families and the communities we so badly want.
What this year has shown us is that we must work together to build them.
Nico Lang is the Communications Intern for Interfaith Youth Core and a Senior in International Studies at DePaul University. Nico just started up DePaul’s first film club, the DePaul A.V. Club, and represents the lone agnostic among 2010-2011′s Vincent and Louise House residents, who represent DePaul’s Catholic intentional living and social justice community. He is also the co-founder of the Queer Intercollegiate Alliance, an initiative between Chicago’s LGBT campus groups; a writer for the DePaulia newspaper; and head of Campus Outreach for the Secular Humanist Alliance of Chicago. Occassionally, Nico sleeps.
November 8, 2010
Today’s guest post in our ongoing series of guest contributors comes once more from Nicholas Lang, who previously submitted guest pieces considering Park51 and the state of American dialogue and reflecting on the ramifications of “Everybody Draw Muhammad Day.” Today’s piece is a personal triumph; searing, sobering, and terribly relevant. There’s really nothing more that I can say about it, besides the fact that you must read it. Seriously. Read it:
When I heard about Tyler Clementi for the first time, I looked into the face of a stranger. I didn’t know his middle name or what he was really like, but when I heard that he had leapt off of a bridge to take his own life, I cried. When I heard about Tyler Clementi for the first time, I saw that many commentators and bloggers were confused by this sudden suicide, said that they couldn’t fathom the incredible loneliness that leads to such a drastic action.
When I heard about Tyler Clementi for the first time, I cried because I did understand. I cried because America is full of Tyler Clementis. I cried because I was Tyler Clementi.
When I heard about Tyler Clementi for the first time, I thought about the first time I pondered committing suicide.
It was 7th grade; I was in gym class, wearing shorts ten sizes too big for me and a thick gold chain with a cross at the end. Thinking about suicide was surprisingly easy. I knew exactly which pills I would take. I knew what my body would look like when my grandmother discovered it in the morning. I knew the words I would write to my family, knew I would take the longing looks I sent to a certain male classmate with me to my grave. I couldn’t name my feelings, but I knew I wasn’t like everyone else. I knew I wanted to be the same, to cover up the Agatha Christie books I read in secret, to feign interest in the bland rap songs the other students were blaring.
And if I couldn’t minimize my difference, I would execute it.
Throughout high school, I would devise a number of ways to kill myself, some melodramatic, others rather macabre; my preferred method involved a simple revolver to the head in my stepfather’s dilapidated pick-up truck. I even made it into a favorite pastime, finding myself surprisingly adept at doodling my Rube Goldergesque strategies in my notebooks. For me, suicide was the only way to sublimate the secrets I couldn’t share, to minimize the hurt of having my backpack thrown in a garbage can, to deafen the “gay jokes” of a father who had to know what he was doing to his oldest son.
When I came out in my Very Southern Baptist church at sixteen, a few of my fellow churchgoers were wildly supportive: one boasted that he had been fired from his job at a car wash because of the HRC Equality Symbol that rested proudly on his windshield. However, I was largely met with indifference or scorn, and the week after my sexuality’s unveiling, the subject of Sunday’s sermon was something akin to “San Francisco: How the 21st Century Sodom and Gomorrah is Destroying Your Family.” Although all sinners were in the hands of an angry God, the head pastor sat me down that day to explain to me that God reserved his most special brimstone for us “flamers.” In particular, God was waiting for me specifically, waiting to “cut me down” like a Johnny Cash song. God may have been loving and forgiving for normal folks, but He doomed gays to a life of ostracizion and depression.
In conclusion, my pastor sent me away with a simple homework assignment: change. He asked me to read those Bible passages about my “abomination” and gave me some helpful anti-pornography literature. With a little help from Jesus’ friends in the publishing industry, I was to turn from a sinner into a winner.
After that day, I never went back.
In my case, and in many other cases, religion was used as a tool to divide us, a way to mark “others.” For extremist Salafi Muslims, labeling fellow Muslims as “kafirs,” which translates to apostates or non-believers, allows these radicals to wage violent jihad against their own people. In my case, labeling me a sinner allowed my co-religionists to wage spiritual violence against me, to rhetorically put me to death. I once went to a service where the pastor told us that God loved all of His weeds, but I wondered why I was labeled a “weed.” Why was my difference so pejorative, so ugly? Why was my difference always in need of heavenly forgiveness? Everyone else seemed to agree that weeds like me needed to exterminated, that AIDS was God’s lawnmower. They were so busy telling me to die that I never got around to wondering about how to live.
Years of Pat Robertson condemning me to Hell, Jerry Falwell condemning me to Hell, my grandmother condemning me to Hell only served to further support their argument. When I read about Anita Bryant telling good, God-fearing Americans that they had to “Save the Nation” from people like me, I understand that it’s our culture that teaches LGBT kids to hate themselves. How can we truly speak of change in our society when Focus on the Family ads still proclaim to be saving Americans from us, when Bush’s outspoken opposition to gay marriage largely got him elected in 2004? We uphold the loneliness of LGBT kids when we tell them that their love doesn’t belong in this church, their love can’t go to this prom, their love isn’t legal in this state.
In his seminal book, “Acts of Faith,” Interfaith Youth Core founder Eboo Patel speaks of a “Faith Divide” that permeates today’s society, a religious intolerance that leads people of separate faiths to blow each other up. To borrow from Mr. Patel, what I see in the midst of the LGBT suicide epidemic is a Gay Divide: One which arms good Christians, good Jews, good Muslims to destroy people they don’t know. In a letter published in the Salt LakeTribune, William Germain writes that recent events show a growing “divide in the way we treat each other, whether with religion, race, sex or politics. We have become a people of hate…It’s almost like we’re fighting a bunch of civil wars, and for no reason.”
In an article for the Washington Post, columnist Mitchell Gold likewise finds that these divides can “have deadly consequences. Gay youth who are rejected or ostracized by their families are at high risk of depression, substance abuse, HIV infection, and dropping out of school. They are also at least four times more likely than other youth to commit suicide. For gay youth who are sent to a therapist who tries to change their sexual orientation, that risk is even higher. Let me emphasize, it is not their being gay that puts them at risk but rather how they are treated by their parents and clergy.” Gold’s column was in response to recent remarks by media demagogue Tony Perkins, who has used the “bullying” controversy to publicly insist that it’s not society’s intolerance that leads to the suicide of kids like Tyler. Perkins affirms that what drives them to suicide is an understanding of their own immorality.
Although people like Tony Perkins, and the many others like him, many be on the front lines of this conflict, Gold seems to insist that an entire system of religious teaching and preaching is implicit in perpetuating the Gay Divide. Gold writes, “During my visits with people of faith in all parts of the country, I have spoken with Evangelicals, Catholics, Protestants and Jews who have been taught that homosexuality is immoral and wrong. Almost invariably, they are surprised and concerned when they hear about the harms caused by those teachings. Many have told me they had not fully considered the impact on a gay young person of being told that he is sinful and abnormal, or that he will be cut off from God’s love unless he can do the impossible and change who he is.”
Certainly, the members of my church never stopped to consider what the effect that their condemnation would have on me, the years of psychological damage that thinking God didn’t, couldn’t possibly, love you would cause. I spent years hating God because of the bigotry of one man, and I was lucky that such sentiments didn’t have the same ultimate effect on me that it had on Tyler. Although I am no longer at the point where I call myself a believer, I know what my travails made me believe in: the power of communities to heal. In high school, I didn’t have God, but I had friends to lift me up, friends who understood what being an outcast was like. I had the guidance of a history teacher, who was deterred from taking his own life by the kindness of a complete stranger. These allies were living proof of Dan Savage’s assertation that “It Gets Better.”
And I’m here to tell you: it does get better. I don’t believe in a God, but as a member of theVincent and Louise House, which is DePaul’s Catholic intentional living community, I have nine faithful housemates that I do believe in. As a queer man, I believe in the power of allies like these to help heal the hurt we that we share, to build bridges across social divides. At a recent DePaul vigil to honor the number of LGBT youths who have taken their lives in recent months, a mother from PFLAG came to talk about her unfailing support for her gay son, and another speaker related that their mother’s support in a time of crisis saved their life. But the incredible diversity of attendees showed that this mantle has been taken up by more than just our mothers. In the crowd, I saw teachers, students, friends and lovers standing together, people committed to a better world, committed to making America a safer place for our “weeds” to grow in.
Just as importantly, I stand in solidarity with people of faith committed to speaking about intolerance and calling for change. Following these controversies, religious leaders like Orthodox Rabbi Shmuley Boteach preached understanding and tolerance, wrote that our congregations have a place for all people, regardless of sexuality. But what really inspires me are the people who have come together to take action towards building a culture where people of faith and LGBT people are not seen as diametrically opposed. An ideological cousin to the “It Gets Better” project, the “Faith Gets Better” campaign, an initiative by Faith in Public Life, argues that hatred and bigotry divide us, not religion. These courageous religious folks — some queer, some allies — show us that religion can be a force for good in this conflict.
The “queer people of faith” involved in LGBT Change’s The Faith Project likewise testify to the fact that religion does have the power to affirm people of all backgrounds and sexualities. But at the initiative’s launch on Oct. 20, the evening’s speakers preached a far more important message: faith cannot get better all on its own. If we want a world where religion unites rather than divides, where LGBT kids are safe in their own communities, we have to build it.
As an intern for Interfaith Youth Core, we recently launched the Better Together campaign, where we are asking people a similar question: “What If?” What world could we build if “we took action together?” I already know what this world could look like. I see it every day when people come together to dialogue around difference, when people decide that we are better than inherited hatreds. I see it in the faces of my ever-loving brothers, who never had to work to “accept me” for who I am, whose support and solidarity was as easy as an embrace. I look in their eyes and know that this better world is there, waiting for us to fight for it.
We all have a role in building a society where we love past difference: where we teach our children not to hate each other, where we teach adults not to hate each other, where we are not alone. To be Better Together, all it takes is to be an ally to someone. So, all of you reading this — people of faith, people of no faith — tell someone today that you love them for exactly who they are. Tell them that they don’t need to die for you to stand in solidarity with them. Rather than waiting until it’s too late to honor a loved one, hold up a candle for them today. Taking action now might save a life.
It saved mine.
This post originally appeared on DePaul Interfaith and was refeatured on NonProphet Status at the author’s request.
Nicholas Lang is the Communications Intern for Interfaith Youth Core and a Senior in International Studies at DePaul University. Nick just started up DePaul’s first film club, the DePaul A.V. Club, and represents the lone agnostic among 2010-2011′s Vincent and Louise House residents, who represent DePaul’s Catholic intentional living and social justice community. He is also the co-founder of the Queer Intercollegiate Alliance, an initiative between Chicago’s LGBT campus groups; a writer for the DePaulia newspaper; and head of Campus Outreach for the Secular Humanist Alliance of Chicago. Occassionally, Nick sleeps.
October 13, 2010
Today’s guest post in our ongoing series of guest contributors is a re-feature from Tikkun Daily by Jorge Cino. Jorge is Tikkun Daily’s current web editor intern and a NonProphet Status reader, and it’s a total pleasure to refeature his work here. His post is in honor of National Coming Out Day, and though “spiritual” is a dirty word to some atheists, agnostics, secular humanists and other nonreligious people, it is an important and worthwhile read about coming out and how rejecting religion impacts the queer community. Check it out — the original post can be read here — and many thanks to Jorge for offering to share his work with NonProphet Status.
For those of us who have come out of the closet, National Coming Out Day – which is being internationally celebrated today – is a good reminder of the spiritual journey each of us have undergone since the fateful day we decided to say, “Enough. I am who I am, and from today onwards I will live by it.”
The idea that coming out is a defining spiritual moment in a person’s life is not something you’ll find in mainstream LGBT discourse. Understandably so, of course: those who control religious discourse in America and elsewhere have done a tremendously effective job at turning gay people against organized religion. Ask a gay guy if they believe in God and an overwhelming majority of them will say, “I don’t think so,” or “No, I don’t.”
In reality, what they are rejecting is the entire cauldron of anti-gay sentiment that classmates, relatives, priests, politicians, etc. have been unloading in our ears since we were born. It is no surprise then that a lot of us in the gay community have gone as far as rejecting religion and faith all together. (The question here would be, “What has the LGBT community replaced religious virtue with?” The answers to that question would merit another post.)
It’s a clear case of blaming the sinner instead of the sin. Because we hear the Pope saying grotesque lies about homosexuality, because the Mormon Church donates exorbitant amounts of resources to state, federal, and even international anti-gay initiatives, or because many evangelicals go out of their way to vote against our rights, the majority of us get so frustrated, so infuriated, that we decide that religion as a whole is inherently wrong; a harmful man-made power tool; a below-par way of thinking.
And yet, whether we like it or not, coming to terms with one’s sexuality, and subsequently coming and living “out” in a society that by and large is still religious – those are all experiences that test our relationship with God, with our neighbors, and with ourselves. But why are we letting them thwart our relationship to a higher power, or a higher way of living? Why are we letting bigots strip us of our faith, whatever our faith is?
Being “out” should not necessarily mean breaking away from religion, God, or faith. On the contrary, it could be an opportunity to positively rethink your personal relationship to your god, to respectfully and fully engage in spiritual conversations with yourself and others, and to learn how to live in love and kindness. Gay people, contrary to mainstream conservative diatribe, are looking for happiness and fulfillment just like anyone else. We want equality for us and for everyone else. We defend freedom and kindness and respect for all beings. We have and continue to work hard to build a community that is supportive of those individuals who are going through special struggles, whether it be AIDS, substance abuse, depression, discrimination–you name it, we have support groups and organizations for all of them.
How much easier would it be for a gay man to go to take a good second look at the sacred text of his family’s religion and study it under this his “new” worldview? How much more quickly could we gay folks win over the religious middle if we engaged in healthy, constructive conversations with them about religion and faith, instead of antagonizing with them? Or how much easier would it be for someone who is really struggling with his coming out experience to look at it as an opportunity to test her fears and doubts, and make a commitment to be loving and kind with those people who she thinks will not accept her?
I am sure most straight Tikkun readers have reflected on these issues, but if you haven’t lately, this might be a good time to do so. How can you be more empathetic and show more support to a colleague, a child, or a neighbor who is gay? Let’s remember that they who are different depend on the “other’s” willingness to listen and engage with them. They will live a better life (including, perhaps, a more spiritual life) if you show an interest to integrate them fully into your life.
Jorge M. Cino is Tikkun Daily’s current web editor intern, and a recent graduate from University of San Francisco. Born and raised in Buenos Aires, Argentina, he has lived in the Bay Area for the past six years. He is passionate about social justice; here, there, and everywhere.
August 9, 2010
I’ve gotten to the point in my work with other Atheists where I’m not often shocked by the ignorant ways many talk about religion. Still, sometimes I’ll hear something so inflammatory that I’m left floored.
In a recent post on The Friendly Atheist, blogger Hemant Mehta shared a video of the Secular Student Alliance National Conference (where I spoke on a panel) keynote address by Atheist blogger Greta Christina on what Atheists can learn from the LGBT movement. I’ve heard her give this talk before, but it was Hemant’s conversation with her about it that caught my attention:
I had a chance to ask Greta later what she considered to be our “Stonewall” — what event did she feel mobilized atheists in a way never before seen? […]
So, what was Greta’s response to what our version of Stonewall was?
As a queer person, I am mortified by this comparison. The riots at Stonewall, which I was fortunate enough to visit earlier this year, were the first major instance that queer folks, long persecuted in the United States, decided to fight back and defend themselves. Stonewall is hugely symbolic for the queer community; to summon it as a parallel to the terrorist attacks on 9/11 – a moment when, per Greta, many Atheists decided to start being vocally opposed to religion – is not just inappropriate, but a gross distortion of what those riots represented.
9/11 was not a moment that catalyzed a community to stand up for equality; co-opting the tragic events of 9/11 to make a case against religion strikes me as simply malicious and manipulative, just as the extremists who co-opted Islam on 9/11 manipulated their tradition.
The comparison of 9/11 to the Stonewall riots offends me personally as a queer person, it offends me intellectually as a rationalist, and it offends me as an advocate for the disenfranchised. It is truly a sad day for our community when we sound more sensational and less thoughtful than Sarah Palin.
This comparison is merely a symptom of a larger problem: our fundamentally flawed approach to religion, and more specifically to Islam. At least once a week I hear Atheists say: “Why aren’t Muslims speaking out against the terrorists who claim their tradition? Maybe if they did that, then I’d see a difference between the two.”
First, who are we to dictate what a Muslim should or shouldn’t do? They shouldn’t be expected to help us understand why they are different than extremists who also claim that identity. We wouldn’t want others demanding that we explain how we’re different from violent Atheists like Kim Jong Il, Pol Pot, Jeffrey Dahmer (who said “if a person doesn’t think that there is a God to be accountable to, then what’s the point of trying to modify your behavior to keep it within acceptable ranges?”), and others, right? I don’t see many Christians running around apologizing for Fred Phelps. It’s because they don’t have to – most of us just get that there is an ideological chasm between the clan who stands with “God Hates Fags” placards and the majority of mainstream Christians.
Second, Muslims are speaking out against extremists who cite Islam as their inspiration. Need some examples? There. Are. So. Many. That. I. Can’t. Link. To. Them. All (but those eleven are a good start).
The real problem? We’re just not listening.
We need to start seeking out different stories. When we look for the worst in religion, that’s what we’re going to find. Stories of Muslims engaging in peaceful faith-inspired endeavors don’t sell nearly as well as stories of attempted Times Square bombings. Yet even coverage of violent stories is skewed against Muslims: the mainstream media totally ignored when a mosque in Florida was bombed earlier this year – imagine the media frenzy if that had been a Muslim bombing a church. The press also ignored the fact that the man who stopped the Times Square bomber was himself a Muslim.
Perhaps we perceive Islam as inherently violent because our perspective is shaped by the warped way the media reports on it. As a community that boasts critical thinking and reason as our primary concerns, we shouldn’t be so quick to swallow the inaccurate portrayal of Islam narrated by our biased news media.
For too long, Islamophobia has been given a free pass in the United States, and the Atheist community has been a willing accomplice. Atheism is supposed to be a pillar of reason, yet many Atheists talk about Islam in the same problematic way as right-wing conservatives (just one example: “Muslims are particularly barbaric and primitive“). We claim to be progressive and enlightened but, in the same breath, espouse an oversimplified and uninformed view of Islam.
The real issue is that so often we confuse “Islam” with “Muslims.” We must not, as we so often do, look at the Koran and say, “I know what Muslims believe!” No, we don’t. Religion doesn’t work like that. If we want to understand what Muslims believe, we must stop assuming and actually talk to Muslims; ask them what they believe and how they live their lives.
In an article published yesterday in the New York Times, one man said of the growing protests at mosques around the country: “they have fear because they don’t know [Muslims].” The same is true of many Atheists. We must know our neighbors before we make qualitative judgments about what they believe. Besides – c’mon, is this really the company with which we want to cast our lot?
Atheists are quick to tout that America was not formed a Christian nation but on the principle of religious freedom. And yet, to quote from the Huffington Post‘s report on Akbar Ahmed’s recent appearance on The Daily Show, “unlike today’s attitudes of intolerance and suspicion, Ahmed observes that the founding fathers maintained a deep respect for Islam.”
We need religious freedom as much as anyone else and should be quick to denounce when that right is threatened. Instead, we lead the charge against it by perpetuating false claims against an entire community of people with rhetoric more inflammatory than what I hear on Fox News. We’ve no right to invoke the queer movement when this kind of tactic runs so counter to what Stonewall stood for – the idea that everyone deserves dignity.
The only “wall” such comparisons construct is yet another division. Let’s stop building walls and start breaking them down, like the rioters at Stonewall did – brick by brick, piece by piece. And we can start by inviting Muslims to help us understand Islam instead of calling them guilty by association.