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nones, rinos and new australians – we’re becoming more secular, but also more religiously complex

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So the census data on religion, and everything else, has just come out, and it wasn’t as I’d predicted (in my mind). I expected a rise in the nones but I opted for a more conservative result, partly because of so many wrong predictions (in my mind) in the recent past, but mainly because I didn’t really expect the accelerating rise in recent censuses to continue for too much longer, I expected a few wobbles on the path to heathenism. Not so much two steps forward and one step back, more like a mixture of giant strides and baby steps.

So the result is encouraging and more people are taking note and it has clear implications for areas of social and political policies in which religion plays a part, such as funding for religion in schools, marriage equality, abortion rights, euthanasia, tax exemptions for religious organisations, school chaplains and the like.

So let’s take a closer look at the findings. The graph I present at the top of this post is identical to the one I posted about 5 years ago, except that the last bar, representing the 2016 figures, is added. And it’s quite a spectacular finding, showing that the acceleration is continuing. The drop in the assertively Christian sector is way bigger than expected (in my mind), from a little under 60% to just over 50%. That’s really something, and there’s no doubt that figure will be well under 50% by next census. So much for the twilight of atheism – at least in this benighted backwater. The figure for the assertively non-religious has taken a bigger jump than in any previous census – we only started measuring the category in 1971. That was a surprise, as was the size of the drop in Catholics (and the Anglican population continues to diminish). The figure of 30.1% for the nones, up from 22.3% in 2011, should be supplemented by a goodly percentage of the ‘not-stated/inadequately described’ category, which makes up about 10%, barely changed from last census. This would make for a figure of more than a third of our population professing no religion.

The figure for ‘other religions’ continues to rise but it’s still under 10%. It’s hardly cause for concern exactly, but we should always be vigilant about maintaining a thoroughly secular polity and judiciary. It has served us, and other secular countries, very well indeed. Meanwhile the mix of other religions makes for greater complexity and diversity, and hopefully will prevent the dominance of any particular religious perspective. We should encourage dialogue between these groups to prevent religious balkanisation.

These results really do give hope that the overall ‘no religion’ figure, now at around 30%, will overtake the overall Christian figure, at about 51%, in my lifetime. If the trend continues to accelerate, that may well happen by 2026. Meanwhile it’ll be fascinating to see how these results play out in the political and social arena in the near future, and what Christian apologists have to say about them.

Of course, the census hardly provides a fine-grained view of the nation’s religious affiliations. I’ve not said much about the ‘rino’ population before – that’s those who are ‘religious in name only’. In fact I only heard that acronym for the first time two days ago, but I’ve long been aware of the type, and I’ve met a few ‘Catholics’ who fit the bill. It really does gripe me that more of these people don’t come out as non-believers, but of course I can’t get inside their heads. Certainly church attendance has dropped markedly in recent years, but it’s impossible to know whether these nominal believers would follow religious lines on hot-button topics like euthanasia or abortion.

The census results, as always, have been published with accompanying ‘expert’ commentaries, and on the religious question they’ve said that the figures don’t really give comfort to Christians or atheists. It’s cloud cuckoo talk, but it doesn’t surprise me. The results speak volumes and give plenty of comfort to those who want religion to be kept well out of politics, and who never want to see a return to powerful Christian lobbies and their incessant and often ridiculous propaganda. Politicians, please take note.

 

three problems with Islamic society, moderate or otherwise

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As a teacher of English to foreign students, I have a lot of dealing with, mostly male, Moslems. I generally get on very well with them. Religion doesn’t come up as an issue, any more than with my Chinese or Vietnamese students. I’m teaching them English, after all. However, it’s my experience of the views of a fellow teacher, very much a moderate Moslem, that has caused me to write this piece, because those views seem to echo much that I’ve read about online and elsewhere.

  1. Homosexuality

It’s well known that in such profoundly Islamic countries as Saudi Arabia and Afghanistan, there’s zero acceptance of homosexuality, to the point of claiming it doesn’t exist in those countries. Its ‘non-existence’ may be due to that fact that its practice incurs the death penalty (in Saudia Arabia, Yemen, Mauritania, Iran and Sudan), though such penalties are rarely carried out – except, apparently, in Iran. Of course, killing people in large numbers would indicate that there’s a homosexual ‘problem’. In other Moslem countries, homosexuals are merely imprisoned for varying periods. And lest we feel overly superior, take note of this comment from a very informative article in The Guardian:

Statistics are scarce [on arrests and prosecutions in Moslem countries] but the number of arrests is undoubtedly lower than it was during the British wave of homophobia in the 1950s. In England in 1952, there were 670 prosecutions for sodomy, 3,087 for attempted sodomy or indecent assault, and 1,686 for gross indecency.

This indicates how far we’ve travelled in a short time, and it also gives hope that other nations and regions might be swiftly transformed, but there’s frankly little sign of it as yet. Of course the real problem here is patriarchy, which is always and everywhere coupled with homophobia. It’s a patriarchy reinforced by religion, but I think if we in the west were to try to put pressure on these countries and cultures, I think we’d succeed more through criticising their patriarchal attitudes than their religion.

Having said this, it just might be that acceptance of homosexuality among liberal Moslems outside of their own countries (and maybe even inside them) is greater than it seems to be from the vibes I’ve gotten from the quite large numbers of Moslems I’ve met over the years. A poll taken by the Pew Research Centre has surprised me with its finding that 45% of U.S. Moslems accept homosexuality (in 2014, up from 38% in 2007), more than is the case among some Christian denominations, and the movement towards acceptance aligns with a trend throughout the U.S. (and no doubt all other western nations), among religious and non-religious alike. With greater global communication and interaction, the diminution of poverty and the growth of education, things will hopefully improve in non-western countries as well.

2. Antisemitism and the Holocaust

I’ve been shocked to hear, more than once, Moslems blithely denying, or claiming as exaggerated, the events of the Holocaust. This appears to be a recent phenomenon, which obviously bolsters the arguments of many Middle Eastern nations against the Jewish presence in their region. However, it should be pointed out that Egypt’s President Nasser, a hero of the Moslem world, told a German newspaper in 1964 that ‘no person, not even the most simple one, takes seriously the lie of the six million Jews that were murdered [in the Holocaust]’. More recently Iran has become a particular hotspot of denialism, with former President Ahmadinejad making a number of fiery speeches on the issue. Most moderate Islamic organisations, here and elsewhere in the west, present a standard line that the Shoah was exactly as massive and horrific as we know it to be, but questions are often raised about the sincerity of such positions, given the rapid rise of denialism in the Arab world. Arguably, though, this denialism isn’t part of standard anti-semitism. Responding to his own research into holocaust denialism among Israeli Arabs (up from 28% in 2006 to 40% in 2008), Sammy Smooha of Haifa University wrote this:

In Arab eyes disbelief in the very happening of the Shoah is not hate of Jews (embedded in the denial of the Shoah in the West) but rather a form of protest. Arabs not believing in the event of Shoah intend to express strong objection to the portrayal of the Jews as the ultimate victim and to the underrating of the Palestinians as a victim. They deny Israel’s right to exist as a Jewish state that the Shoah gives legitimacy to. Arab disbelief in the Shoah is a component of the Israeli-Palestinian conflict, unlike the ideological and anti-Semitic denial of the Holocaust and the desire to escape guilt in the West.

This is an opinion, of course, and may be seen as hair-splitting with respect to anti-semitism, but it’s clear that these counterfactual views aren’t helpful as we try to foster multiculturalism in countries like Australia.They need to be challenged at every turn.

Amcha, the Coalition for Jewish Concerns holds a rally in front of the Iranian Permanent Mission to the United Nations in response to Iranian President Mahmoud Ahmadinejad’s threats against Isreal and denial of the Holocaust, Monday, March 13, 2006 in New York. (AP Photo/Mary Altaffer)

3. Evolution

While the rejection, and general ignorance, of the Darwin-Wallace theory of evolution – more specifically, natural selection from random variation – may not be the most disturbing feature of Islamic society, it’s the one that most nearly concerns me as a person keen to promote science and critical thinking. I don’t teach evolution of course, but I often touch on scientific topics in teaching academic English. A number of times I’ve had incredulous comments on our relationship to apes (it’s more than a relationship!), and as far as I can recall, they’ve all been from Moslem students. I’ve also come across various websites over the years, by Moslem writers – often academics – from Turkey, India and Pakistan whose anti-evolution and anti-Darwin views degenerate quickly into fanatical hate-filled screeds.

I won’t go into the evidence for natural selection here, or an explanation of the theory, which is essential to all of modern biology. It’s actually quite complex when laid out in detail, and it’s not particularly surprising that even many non-religious people have trouble understanding it. What bothers me is that so many Moslems I’ve encountered don’t make any real attempt to understand the theory, but reject it wholesale for reasons not particularly related to the science. They’ve used the word ‘we’ in rejecting it, so that it’s impossible to even get to first base with them. This raises the question of the teaching of evolution in Moslem schools (and of course, not just Moslem schools), and whether and how much this is monitored. One may argue that non-belief in evolution, like belief in a flat earth or other specious ways of thinking, isn’t so harmful given a general scientific illiteracy which hasn’t stopped those in the know from making great advances, but it’s a problem when being brought up in a particular culture stifles access to knowledge, and even promotes a vehement rejection of that knowledge. We need to get our young people on the right page not in terms of a national curriculum but an evidence-based curriculum for all. Evidence has no national boundaries.

Conclusion – the problem of identity politics

 The term identity politics is used in various ways, but I feel quite clear about my own usage here. It’s when your identity is so wrapped up in a political or cultural or religious or class or caste or professional grouping, that it trumps your own independent critical thinking and analysis. The use of ‘we think’ or ‘we believe’, is the red flag for these attitudes, but of course this usage isn’t always overt or conscious. The best and probably only way to deal with this kind of thinking is through constructive engagement, drawing people out of the groupthink intellectual ghetto through argument, evidence and invitations to reconsider (or consider for the first time) and if that doesn’t work, firmness regarding the evidence-based view together with keeping future lines of communications open. They say you should keep your friends close and your enemies closer, and it’s a piece of wisdom that works on a pragmatic and a humane level. And watch out for that firmness, because the evidence is rarely fixed. Education too is important. As an educator, I find that many students are open to the knowledge I have to offer, and are sometimes animated and inspired by it, regardless of their background. The world’s an amazing place, and students can be captivated by its amazingness, if it’s presented with enthusiasm. That can lead to explorations that can change minds. Schools are, or can be, places where identity politics can fragment as peers from different backgrounds can converge and clash, sometimes in a constructive way. We need to watch for and combat the echo-chamber effect of social media, a new development that often reinforces false and counter-productive ideas – and encourages mean-spirited attacks on faceless adversaries. Breaking down walls and boundaries, rather than constructing them, is the best solution. Real interactions rather than virtual ones, and thinking about the background and humanity of the other before leaping into the fray (I’m beginning to sound saintlier than I’ve ever really been – must be the Ha Ji-won influence!)

Written by stewart henderson

April 19, 2017 at 10:27 am

patriarchy, identity politics and immigration – a few reflections

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Germany. Muslim migrants  being threatening. Note the female presence.

Germany. Muslim migrants being threatening. Note the female presence.

 

A conversation between ‘apocalypse man’ Sam Harris and Gad Saad (evolutionary psychologist and producer of a Youtube channel critiquing inter alia various shibboleths of the left), together with some overheard comments at my workplace, as well as other promptings, has led me to consider writing about some major issues confronting our increasingly secular society and it maintenance…

As everyone  knows, in Australia as in other western countries, the influx of refugees from such countries as Iraq and Afghanistan, relatively small though it has been, has ignited a response of what has been called ‘Islamophobia’ amongst a certain sector of the public. This is of course connected to a more generalised xenophobia and nationalism. My own response to all this has been a fairly unconcerned dismissiveness, though coloured by a definite distaste for such items as the niqab, and such customs as the strict segregation of males and females, which I’ve long been exposed to as a teacher of English to Arabic-speaking families. Insofar as I gave it thought, I tended to believe that the children of these immigrants would become more drawn to western secularism and everything would be more or less hunky dory. But the more I read, listen and observe, the less sanguine I’ve become about all that. We may need to defend secularism more robustly in the future.

I think it’s true, though dangerous, to say that the greatest threat to secularism today is Islam. Previously, I’m not sure that I’ve been able to admit this, even to myself – even though it’s been articulated clearly enough by concerned thinkers I admire, such as Sam Harris and Ayaan Hirsi Ali. So now it’s time to face the issue more resolutely and to think about solutions.

Here’s an example that illustrates the problem. In my workplace as a TESOL educator, dealing with mostly Chinese students, together with a substantial proportion of Vietnamese and Arabic speakers, I have a colleague who is an Israeli-born Muslim. She doesn’t wear any kind of head-dress or make any outward display to show that she believes in Islam, she is very professional and hard-working, and she’s very well-liked by and supportive of  her colleagues. In fact, in the first few months of working there, having heard that she was born in Israel, I assumed naturally enough that she was Jewish. Only later did I learn that her native language was Arabic, and even then I wasn’t sure whether she was a practising Muslim. In fact apostate Muslims are rare, but as a sometime member of atheist and humanist groups I do encounter them, and this has probably skewed my views on the possibility of abandoning Islam for those born into it. In any case, three experiences in recent months have brought home to me the difficulty of dealing with even the most apparently liberal Muslims on issues which, for virtually all secular liberals, are no-brainers. First, during a brief staff-room discussion of the marriage equality plebiscite being mooted here in Australia, she quietly stated that ‘we think homosexuality is wrong’. Second, on a video I watched in which she was assessing a seminar on political violence given by a student, she quietly, and very briefly, stated her doubts about the truth of the holocaust (it’s unlikely that her students had the language skills to comprehend her comment). Third, in another staff room discussion, she stated that ‘we don’t believe in evolution’. So herein lies the problem. It is, and I think plenty of research bears this out, a standard view of even the most liberal Muslims, that homosexuality should not be allowed, that natural selection is false and shouldn’t be taught, and that Jews are liars, or worse, and can’t be trusted.

These views are a part of identity politics, hence the regular use of ‘we’ in their delivery. Intelligent though my colleague is, I’d be willing to bet she wouldn’t be able to explain the mechanism of natural selection from random variation that’s the basis of our understanding of life on earth, nor would she be able to give a detailed explanation of how the holocaust ‘myth’ became widespread, or of why homosexuality is so wrong. My guess is that her very being, as part of a rigid collective consciousness, would be threatened if she disavowed these beliefs, and it’s the collective consciousness of Islam that’s my main concern here. Of course this consciousness isn’t absolute, because if it were there would be no apostates and no possibility of apostasy. However, it’s also very powerful and compelling, because if it wasn’t the opprobrium and the violence meted out to apostates wouldn’t be so extreme. So the situation in the Muslim world bears similarities to that of the Christian world in Europe before sceptical individuals such as Cristovao Ferreira, Jean Meslier and Julien de La Mettrie began to proliferate in the eighteenth century – a situation that prevailed for over a thousand years. However, there are important differences between contemporary Muslim collective consciousness and the Christian variety that’s now fast disappearing in Europe. The most important difference, of course, is that European Christendom wasn’t faced with the external pressure of sophisticated societies on its borders, demanding trade deals and seeking to impose universal, largely secular values more or less in exchange. So today there is very much a clash of cultures, though probably not as described in various books on the subject (none of which I’ve read). It’s quite possible, though by no means certain, that this clash, and the greater fluidity of human movement in the 21st century, will speed up the process of change, of a Muslim enlightenment, in coming decades, but there seems little sign of that at present.

So what with Muslim identity politics and no Muslim enlightenment on the horizon, issues arise with respect to immigration, multiculturalism and the like. And I have to say I’m very much torn on this issue. On the one hand I’m disgusted by our former PM Tony Abbott’s portrayal of Syrian refugees as largely economic migrants who need to be turned back if their lives are not in immediate danger, despite the worse than horrendous conditions they suffer under. On the other hand I recognise the difficulty and the danger of accepting people who have been living on a diet of violence and hatred for decades into a peaceful country. The evidence is clear that though the majority of these refugees want nothing more than to find a peaceful place to restart their lives, there will be a certain percentage that bring their grievances with them, and most disturbingly their long-held grievances against western values.

So this is one of the biggest problems facing western society currently. As I’ve said, I’ve tended to minimise the problem in my own mind up till now. After all, Muslims make up only about 2.5% of the Australian population and haven’t caused too many problems as yet (with apologies to the families of Tory Johnson, Katrina Dawson and Curtis Cheng), and my own experience of Muslim residents and students here, which has been quite considerable of late, has been almost entirely positive. However, events in Europe and the USA in recent years give cause for grave concern, as have statistics relating to the growth of Islam worldwide. While projections about the growth of Islam in the the future are never going to be entirely reliable, being based on a host of assumptions, it’s pretty clear that it’s growing faster than Christianity or any other major religion. This has more to do with fertility rates than any other factor, but the fact that it’s generally dangerous to abandon the Muslim faith doesn’t help much.

At the moment, this is not an Australian problem, even though we have a rise in thuggish xenophobia and anti-Muslim sentiment, but it’s clear that if the Muslim population continues to rise, and screening of extremists isn’t adequate, there will be incidents (to use a euphemism), and reactions to incidents, which will adversely affect our civil society. But of course things have changed already in this ‘distant’ western society. When I was growing up (and at 60 I’m no spring chicken) there were no Muslims whatever in our very Anglo working class community – Italian market gardeners were our version of exoticism. Now, in my workplace, we have to provide ‘multi-faith’ (but actually Muslim) prayer rooms and deal with the guardians of (rare in comparison to male) female Arabic students who refuse to shake hands with our course co-ordinator who happens to be female. This is a far more challenging and personally offensive situation than anything I’ve experienced before, as someone brought up on and profoundly influenced by seventies feminism, and part of the challenge is having to counter absurd arguments by members of what has been termed the ‘regressive left’ who have actually suggested, in discussion with me, that western women are coerced into wearing bikinis and short dresses in much the same way as Muslim women are coerced into burqas and niqabs.

Anyway, now that I’ve ‘come out’ on this major issue, I plan to deal with it further in future posts. I want to look at the European situation as an object lesson for Australia, because what I’ve been learning about it is quite alarming. I’m also keen to connect what I’ve been learning about all this – the Saudi guardianship system and the macho jihadist culture – to patriarchy and its obvious deficits. I still think this is the area in which Islam can be most constructively critiqued, with a view to reform.

Written by stewart henderson

November 13, 2016 at 9:34 pm

a statement of intent: blogging on patriarchy

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meg-sullivan-quote-ill-be-post-feminist-in-the-post-patriarchy

Okay I’ve recently become a bit depressed that my blog is heading south, comme on dit, being read by nobody, due largely to my personality. A recent SBS program on the celebrated Dunedin longitudinal study of human behaviour and personality told us that there were five essential personality types. Three were considered ‘normal’, and they were the well-adjusted (40% of the population) the confident (28%), and the reserved (15%). In case you can’t add, this makes up some 83% of the population. The other 17% can be divided into two rather more dysfunctional types, the under-controlled (10%) and the inhibited (7%). You’re more than welcome to be healthily skeptical of these categories, but I’m prepared to take them as granted.

I’m not sure if I’m fully in the reserved category or the inhibited one, but I’m quite certain that most of the problems or failings of my life have been due to inhibition. For example, I live alone, have very few friends and no family connections and I visit and am visited by nobody. I have no sex life but a strong sex drive – make of that what you will – and I like other people very much and have many heroes and heroines, and I believe strongly that humans have gotten where they are through communication and collaboration. We’re the most socially constructed mammals on the planet. I love children and would love to have been a father…

Enough, I hope you get the picture. What’s interesting is that, in accord with Dunedin’s personality types, my character seems to have been fixed in early childhood, which I spent largely enjoying my own company, but also being fascinated by the world, soliloquising on it at delightful length. And sometimes, as I grew older, falling to despair, weeping at night over a projected future of loveless isolation. Oh dear.

So what does this mean for my blog? Writing a blog that’s sent out into the public domain is surely not an inhibited act, and craving attention for it is arguably not what a reserved person does. It’s a puzzlement. In any case, I will try harder to expand my readership by writing shorter pieces and narrowing my focus. I’ve decided, for the time being at least, to confine my attention to a subject I’ve long been bothered by: patriarchy. I want to critique it, to analyse it, to examine what the sciences say about it, to shine lights on every aspect of this, to my mind, benighted way of thinking and being-in-the-world. I’ll take a look at bonobos, the Catholic Church, homophobia, the effects of religion and culture, male and female neurophysiology, history, sex, workplaces, business, politics, whatever I can relate to the main subject, which surely will provide me with a rich, open field. And I’ll try, really try to communicate with other bloggers and commentators on the subject. Maybe I’ll become just a little less reserved before it’s too late. It’ll be a cheaper way of getting myself out of a rut than visiting a psychiatrist, of whom I would be healthily if self-servingly skeptical.

Written by stewart henderson

August 21, 2016 at 5:01 pm

More impressions of Budapest, mainly

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Matthius church, Buda. Supposedly first associated with 'Saint Stephen', Hungary's first Christian king, in the early 11th century, it was largely built in the late 14th century and much-restored in the 19th. Its style is over-the-top late gothic

Matthius church, Buda. Supposedly first associated with ‘Saint Stephen’, Hungary’s first Christian king, in the early 11th century, it was largely built in the late 14th century and much-restored in the 19th. Its style is over-the-top late gothic – sort of steampunk sans irony

Once we’d checked in, we didn’t much want to leave the air-conditioned comfort for the cold and damp, so we settled in at the hotel bar for a bit. I’d decided to over-dress to cheer myself up – fancy tie and colourful waistcoat, etc – so this elicited discomforting looks from the definitely not over-dressed bar people, and even smirks and laughter from passers-by when we decided to brave the weather and try out an ATM down the road. When a particularly attractive damosel made some obviously mocking remark about me to her beau I was stung into trying out a charming French greeting, but she ignored me. Our ATM venture was also unsuccesful, it would only spit out Magyar currency, aka forints. Still I was beginning to warm to the city, as I noticed a lot of attractive, interesting-looking young people on the streets, all dressed mostly in black. This was probably because, as I discovered next day, the city’s principal university was very close by.

The next day was slightly warmer and drier, and we went for a walk to the nearby museum, an absolutely massive building which was closed, and only open a few days a week – a bad sign I thought. The university precinct, though, gave me the sense of lively Enlightenment that all such areas do. We took some lunch in a pub across from the hotel, after which I took a stroll down to the nearby Danube, where I discovered a lively cafe hub, just one street back from the river, jammed between the usual tall, tightly-packed examples of Euro-impressive architecture. By which time I’d decided I really liked Budapest, but I’m probably more easily pleased than most.

There were a few touristy/traveller problems though. The flight had affected my normally regular sleep pattern, and two weeks into the holiday I still haven’t regained any sleep normalcy (I’m writing this at 3am in Amsterdam), and my cash-flow concerns weren’t alleviated by another ATM failure. This time I’d pre-located nearby a so-called ‘Euro-ATM’ via GPS on my phone but when I got there I couldn’t make any sense whatsoever of its instructions, and I ended up withdrawing a massive number of forints – something like 400,000 of the buggers – thinking I’d receive euros. This is no doubt the closest I’ve come to being a demi-millionaire in my life, but I felt more like a bloody idiot, with a pocket stuffed with a wad of currency that would be practically useless to me within 24 hours. My stress about this caused my first contretemps with my TC, who decided to shop for something warm to wear, in consideration of the somewhat unexpected chilliness, and so left me waiting longtemps outside stanping my feet and sensing the beginnings of a cough and a ‘bubbly dose’, when all I wanted to do was get to a bank that would turn my unearned forints into a maximum of euros. So after an all-too-familiar nasty spit-spat I stamped off to a bank. I’d been warned off having dealings with money exchangers, whose shingles were all over the place, because they apparently charge extortionate commissions, but in the bank I was advised by a friendly young teller in perfect English to use a money-changer down the road who charged no commission and whose rates were much better than the bank’s. This sounded all very helpful and civilised and I followed the young man’s directions precisely and with alacrity until I came to a kind of hole-in-the-wall booth advertising no commission and told my tale to a solemn-looking university type who very carefully counted out my great bundle of forints, typed a formula into a calculator and asked me silently to approve the result, some 800-odd euros, which I could only pretend to know was correct. But I really did feel enormous gratitude that these people seemed to be on my side, if that’s not too self-indulgent a term. Shortly after leaving the hole-in-the-wall with great relief, I stopped as my heart skipped a beat – should I have ‘tipped’ the fellow for his good sevices? I must say I can’t stand the stress and strain that tipping and haggling and such things causes. I’m no good at either, and I’m sure it’s not just a matter of inexperience. It’s just not a fair system – I would rather that people charged plainly and were paid appropriately, so I don’t have to fret about it…

Anyhow, I was happily cashed-up and ready to start the cruise….

Written by stewart henderson

May 12, 2016 at 11:55 am

Good Friday? We object..

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profound spirituality lives on

profound spirituality lives on

Canto: I’m sitting here thinking I’d like to take a ride to the beach and then breakfast at a seaside caf but I can’t because it’s ‘good Friday’ and every such outlet in this state is shut down.

Jacinta: Right, and so what’s so good about Good Friday? I’ve heard tell it’s good for us to have a complete day off from shopping or having paid servants wait on us – a bit like having a day off from using electricity or motorised transport or – imagine it – a whole day in which smartphones couldn’t be used. We would somehow be better human beings, more appreciative of the first-world splendour we bask in, if we experienced the horrendous suffering of being deprived of it for a day.

Canto: Well I’ve had thoughts of that kind in the past, but I’d rather be up-front and call it first-world-free day or some such, because we both know good friday isn’t about deprivation of our favourite indulgences, or, if it is, that deprivation is supposed to remind us that on a ‘good day’ around 2000 years ago someone was crucified. A horrible death but not so horrible in this case because this particular guy was an immortal being in disguise who is now still alive and all around us and loves us terribly much. So it’s all good.

Jacinta: Yeah…right… sooo…

Canto: Okay the reason they say it’s good is because this immortal being died, or pretended to, or went through enormous suffering, because this allowed us to be saved.

Jacinta: Ahh right… saved… saved… ummm

Canto: Look Jass … I know this seems confusing to you but if you take a thorough-going theology course, and maintain a deeply spiritual lifestyle for the next several years you might be offered a glimmer of the revelation enveloped in this outwardly mysterious form of knowing-as-being.

Jacinta: Ohhh… shit… but all I really wanted was a caffe latte..

Canto: Okay well the reason you won’t get your latte today is because a certain dwindling section of our society believes this story of Jesus on the cross is literally true, or symbolically true or true in some deep sense which is beyond our shallow faithlessness, and this section of our society, though now a shadow of its former all-powerful self, once had complete control of our polity and economy and thus dictated what holidays we should have and why. And since we really like to have holidays and it would be a pain in the national arse to rename or reconfigure them, the ship of state being very difficult to shift from its course and all that, we’re stuck with good friday until the dwindling near-minority dwindles to such a level that it becomes a national embarrassment that we’re still pretending to respect such inconcinnities.

Jacinta: Well I saw on the morning news that the Sydney fish market’s open today.. wherever that is..

Canto: I think it’s in Sydney.

Jacinta: … but nothing’s open in dear old Adelaide, the shitty of churches. I don’t think we should just sit back and accept this. Why aren’t people protesting?

Canto: Okay, yes, let’s protest. What do you suggest?

Jacinta: Well, ummm, we could write to our local MP?

Canto: Yes, that would turn the ship of state around quick smart.

Jacinta: How about a petition?

Canto: Now that’s original. We could put it out over the net through change.org or some such, and sit back and watch the overflow of community outrage…

Jacinta: Well the fact is, as you say, we love our holidays, so many people are prepared to be completely hypocritical about the reason for the season, even to the point of accepting the inconvenience of one complete shut-down day…

Canto: So that’s the end of our protest?

Jacinta: Pretty much. Join me for a nice breakfast out somewhere tomorrow morning?

Canto: You’re on.

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Written by stewart henderson

March 25, 2016 at 1:24 pm

why is evolution true? (if it is): part two, the problem of macroevolution

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Fig-8-9-Chimp-Skeletons

So, in Darwin’s day, there was a clear problem. Fossilised bones turning up everywhere, sometimes of gigantic creatures unlike anything on earth, sometimes of creatures very like those then living but not quite the same – in any case all indicating change, change, change. And there were many other oddities, some of them observed by Darwin himself on his Beagle voyage. Marine fossils embedded in landscapes way above sea level. Darwin had a great interest in geology, courtesy of Charles Lyell, whose landmark work, Principles of Geology, he carried with him on his great voyage. He was very interested in Lyell’s view, derived from Hutton, that landscapes changed slowly, with mountains rising from the sea, over periods of time much greater than the biblical account. So imagine his mind, full of Lyell’s speculations, when on March 4 1835 he was exploring the cliffs above Talcuhano Harbour, near Concepcion in Chile, shortly after the devastating earthquake, and found maases of seashells embedded in the rock. The Andes had risen from the sea, surely! Yet he might well have been in two minds – slow change, yes, perhaps, but the earthquake had also changed the physical landscape in an instant, bringing rocks dripping and oozing with marine life up several feet above the sea surface…

Meanwhile, dinosaurs. Of course the bones of these critters have been unearthed for millenia, but it was only in the early nineteenth century that they were treated scientifically. It was Richard Owen, later to become Darwin’s bête noir, who coined the term in 1842 (it’s from the Greek, roughly meaning ‘terrible lizard’ though dinos weren’t lizards, and they weren’t all terrible, or terribly large). These huge beasts (dinos come in all sizes, but large bones are more easily preserved than small ones, giving a false picture, and of course bigness grabs the public imagination) had clearly disappeared, but when? Why? How long ago? It all made the question of the earth’s actual age and history rather more urgent.

Darwin, back in England after a richly stimulating voyage in which he’d collected and ruminated over a vast number of exotic species, was exercised by a number of problems. Why did whole species disappear? Surely this had some connection with changes of landscape and habitat? He’d been making observations with regard to predators and prey, how species depended on other species, how individuals competed for mates. It seems that, unlike Wallace who came upon the insight of natural selection more or less in one fell swoop years later, Darwin was piecing things together painfully slowly, with hesitation, scepticism and uncertainty, but also with a dogged accumulation of evidence, so that when, finally, impelled by the famous letter from Wallace in the late 1850s to express his views, he was able to do so fulsomely, in spite of a lack of writerly ability. And the rest, as they say, is history.

The theory of natural selection is the most spectacularly successful and productive theory in biology, and is in fact its foundation stone. It has been reinforced by all that has been discovered since, especially in genetics and microbiology, fields that didn’t exist in Darwin’s time. The basis of the theory is quite simple, though it has been much misrepresented. Creatures reproduce, and generally the offspring are pretty well identical to the parents, but sometimes mutations occur. The offspring is in some way different. Usually the difference is ‘negative’, disadvantaging the offspring. The offspring is thus unable to reproduce and its line dies out. Sometimes the difference is ‘neutral’ and the line continues to reproduce, until or unless natural (environmental) conditions change and that line becomes either positive or negative within the context of those conditions. In other words it thrives compared to others or it dies out. Sometimes the difference is immediately positive, and this line outcompetes the others. The variation is random, but the natural environment ‘selects’ the best fit – the birds with the best beak for pecking out food; the worms with the best chemistry for thriving in a particular soil; in more recent times, the bacteria that can best resist the antibiotics we throw at them.

So the theory of natural selection describes incremental, gradual change. Its effect upon species is more difficult to explain, and it’s with this that creationists like to play, raising lots of dust and fog with respect to the species concept.

So what exactly is a species? The first more or less universally accepted classification of living things into groups was that of Linnaeus in his Systema naturae of 1735. It was a thoroughgoing system, from kingdom at the top, ranging down through phylum, class, order, family, genus and species. It’s still used today, of course, with various additions intercalated with these layers, but in the 20th century a new taxonomic system called cladistics, based on a more scientific understanding of descent from common ancestry, and so incorporating the new science of genetics, has won increasing favour.

One of the main reasons for this new development is that the term ‘species’ has historically been  frustratingly vague. Originally it was based on morphological characteristics – in other words, visible similarities. Nowadays, though, with the emergence of population genetics and genomics, we can be more rigorous about species and speciation. Basically, a species becomes separated from another when it no longer breeds with that other. More often than not, this is due to geographic separation. Early on in the separation interbreeding is still possible, but over time, with continued lack of opportunity, the two groups become increasingly distinct and unlike (and one or both groups may go extinct). This branching has of course occurred oodles of times, creating an evolutionary bush, each twig of which can be traced back to the original stem.

So far, so clear, I hope. So where do the creationist terms micro-evolution and macro-evolution come in? Well, off the top of my head, I think that, since creationists really really dislike the theory of natural selection as presented by Darwin, they have to account for obvious changes somehow without abandoning divine creation, especially of humans, as soul-blessed, dominion-holding, image-of-god types. So, they distinguish micro-evolution, changes within species (e.g. different breeds of dogs) from macro-evolution, transformations from one species to another, which they claim doesn’t exist. Presumably they think that every species was specially created by their god, though why he should have created so many and rendered the vast majority of them extinct before humans even came on the scene is a mystery. This points up a major problem for those who believe in directed evolution as well as creationism.

Okay, to be clear, micro-evolution and macro-evolution aren’t terms invented by creationists, though they’ve taken to them like babies to their mothers’ milk. The terms were first used by evolutionary biologists early in the 20th century to characterise not different processes but different scales of evolution. Micro-evolution plus time (in which minute changes accumulate) equals macro-evolution. Creationists, then, are reduced to claiming that, because we don’t ‘see’ speciation, it doesn’t exist. Presumably they can say the same for the big bang and black holes, but we can detect such objects and events through increasingly precise instrumentation, and we can pretty well map the relations between species, and the branchings-off, by examining genomes. They tell us, for example, that we share an ancestor with our closest living relatives, the chimps and bonobos, dating back between 5 and 7 million years ago. We are equally related to these two species because they branched off from each other later, between one and a half and two million years ago. Richard Dawkins, in his monumental work The Ancestors’ Tale, attempted to trace these nodes of connections between the ancestors of humans and other species, back to the first life forms. There are gaps in our knowledge of course, but they’re being filled in on an almost daily basis.

As Dawkins points out in another of his books, River out of Eden, the DNA ‘revolution’ that got underway as a result of Watson and Crick’s unravelling of the molecular structure of the gene, is a digital revolution. The genetic code is quaternary, with four nucleotide elements – adenine, thymine, cytosine and guanine which can be combined in specific ways. Therefore the difference in the coding for different proteins, leading on the large scale to all the variation we see, can be worked out mathematically. This allows us to define more precisely our cousinship to other species – which are the more distant cousins, horses or pigs? Or, how closely connected are bees and butterflies? We can illustrate these relations using cladograms:

663px-Cladogram-example1

 

The technology we now have at our disposal allows us to map whole genomes increasingly cheaply and efficiently, and so we’re finding some surprising relationships. For example, recent DNA analysis has revealed that falcons, previously thought for fairly obvious reasons to be closely related to other birds of prey such as eagles, are in fact more closely related to parrots, songbirds and passerines such as the humble sparrow – a significant shift in taxonomic placement.

The obvious connections between species, and the fact that we can draw the evolutionary bush with increasing confidence, makes a mockery of creationist claims against natural selection, which not only explains speciation but also extinction. We may not know exactly why the neanderthals, or the trilobites, or the Australian megafauna died out, but natural selection points us in the right direction for answers – climate change, food scarcity and the introduction of new predators into the environment being the obvious candidates. The creationist, on the other hand needs to answer the question – why would their god keep creating these species, endlessly, only to have them snuffed out? No answers about the opacity of their god’s intentions are acceptable. And of course that’s far from being the only question they can’t answer.

Written by stewart henderson

June 13, 2015 at 5:14 pm