Ebony Magazine Features Black Atheist

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In what is undoubtedly a first for a major African American publication, the July issue of Ebony Magazine contains an article featuring a black atheist. The write-up by Alix Jules, director of the Fellowship of Freethought in Dallas, was selected from user submissions for the Spirit Quest section of the magazine’s wellness section, and details his development from Catholic to atheist.

I give credit to the Ebony for providing a platform for this discussion. I hadn’t read the magazine in years, and the last time I flipped through a copy, the edition contained the venerable Most Eligible Bachelorette feature, which highlights single successful African American women. When listing qualities desired in a mate virtually every bachelorette included ‘Christian’ on the list. I suppose if the elusive, eligible educated black man happened to be a Muslim, Jew, Hindu or atheist, he need not apply. From what I can remember, this type of presumptive (Christian) religiosity permeates the stories of the magazine even when not on topic.

Jules, who prefers the title freethinker to atheist, emphasizes that freethought involves taking full accountability for one’s life, which is liberating. He mentions his efforts to bring more diversity into the freethought/atheist community, and endorses a thorough read of the Bible…noting that nothing will turn one into an atheist quicker.

The letters to the editor next month should be interesting. I am already drafting mine.

D. Frederick Sparks is an attorney living in Los Angeles.

Ebony Magazine Features Black Atheist
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Black Atheists and Reactionary Black Nationalism

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By Norm R. Allen Jr.

Members of the Black Atheists of Atlanta are causing quite a stir on the Web with their provocative conception of Black atheism. They embrace a reactionary, African-centered worldview, from which they inevitably denounce homosexuality, Western civilization, and White people in general. In particular, they are all too willing to sacrifice the rights of LGBT people on the altar of African culture.

With so much conceptual confusion running through their minds, they are bound to experience much cognitive dissonance. For example, though they denounce Greek civilization and culture, they embrace the Greek term “atheist,” which means without a belief in God or gods. What is even more problematic is that many Afrocentrists, such as the late John Henrik Clarke, believe that atheism will never take root among people of African descent. Some Afrocentrists claim that atheism is so foreign to Africans that there is no word for atheism in any African language. The late Afrocentric scholar Asa G. Hilliard said that church/state separation is a concept that is totally foreign to Africans. How do reactionary, African-centered atheists deal with these problems?

To their credit, these reactionary Black atheists of Atlanta have learned well from the handbook of reactionary Black militancy. They poison the well by claiming that their critics are wrong because they are Whites, or Blacks that have been brainwashed by Whites. These dogmatic atheists are not above questioning the Blackness of their Black critics.

Ironically, the Blackness of reactionary nationalists is never questioned. Marcus Garvey formed an alliance with the KKK. Elijah Muhammad used Malcolm X to forge an alliance with George Lincoln Rockwell and the American Nazi Party. Louis Farrakhan formed an alliance with Tom Metzger and the White Aryan Resistance. Moreover, the Nation of Islam (NOI) leader has served as an apologist for bigoted slave owners in Sudan. If ever there is a time to question one’s Blackness, it surely ought to be when that person joins forces with the sworn enemies and murderers of Black people. Yet in these cases, reactionary Black leaders were given a free pass, while their Black critics were viewed warily.

The reactionary members of the Black Atheists of Atlanta view antipathy toward homosexuality as an African virtue. Due to exposure to good scholarship, however, they have quietly retreated away from the absurd claim that homosexuality did not exist in Africa before it was introduced by White Westerners. Still, they claim that Africans did not approve of it.

In truth, laws against homosexuality were introduced into Africa by White Christians. Today opposition to same-sex relations is fueled by White missionaries and Eurocentric Christianity. The proposed “kill the gays bill” in Uganda was deeply influenced by White missionaries. White missionaries have also influenced widespread homophobia in Malawi and other nations.

The reactionary nationalists of the Black Atheists of Atlanta insist that homosexuality is unnatural; hence they are opposed to it. However, this rationalization is weak. After all, for millennia, oral sex was considered unnatural, but today there are no major efforts to oppose it. Furthermore, men and women engage in anal sex, which for them could also be considered “unnatural.” Again, where is the outrage against heterosexuals engaged in this alleged abomination?

Regardless of what one thinks about homosexuality, consenting adults should have the right to do what they please as long as they are not hurting anyone else. Such an idea might be considered un-African by some, but it is a cornerstone of liberty.

These Reactionary Black Nationalists have much in common with religious fanatics. Religious fanatics insist that they have the one, true God. Similarly, these Reactionary Black Nationalists insist that genuine African culture and values are perfect. Conversely, all ideas that are believed to emanate from White people are to be immediately deemed suspect.

It is obvious to Reactionary Black Nationalists that Whites can learn much from Blacks. But should true knowledge and wisdom be color-coded? Can Blacks not learn a great deal about humanity from Shakespeare, about freethought and liberty from Robert Ingersoll, about philosophy from Bertrand Russell, etc.? Surely it only makes sense to embrace important truths wherever they are to be found, regardless of their source. This is what critical thinking is all about.

As quietly as it’s kept, one can be African-centered and progressive. The great freethinker Hubert Henry Harrison was consistently progressive in his pursuit for justice for people of African descent. W.E.B. Du Bois, considered by many to be the father of Pan-Africanism, was progressive. Today Black freethinkers such as Gary C, Booker of Atlanta and Kwadwo Obeng of California via Ghana are progressive African-centered thinkers.

Black freethinkers must not succumb to the seductive rhetoric of Reactionary Black Nationalists. With enough humanity, originality, and creative intelligence, Black non-theists can come up with a progressive vision for society that can positively transform the world.

For 21 years, Norm R. Allen Jr. was the only full-time African American secular humanist activist traveling the world promoting secular humanism. He is the editor of two books, The Black Humanist Experience and African American Humanism.

Black Atheists and Reactionary Black Nationalism

The Prison of Black Patriarchal Masculinity

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By Derrick L. McMahon, Jr.

As a black man living in the United States, I know all too well the prison that Black Patriarchal Masculinity can be. Growing up, the cell that I was placed in was small and rigid, a place for conformity rather than creativity. My masculinity was policed at almost every turn. My wrists were too limp I was told. My walk was not boyish enough I was told. And my interests were in all the wrong places: dolls and balls as opposed to just dolls.

What brings me to the topic of black patriarchal masculinity is a chance encounter I had the opportunity to witness. A black male was walking by and I overheard a young Hispanic girl, no more than 12 years old, remark that he “walked like a girl.” As I heard the young girl utter that the black man “walked like a girl,” something in my mind went off. I began to think about what black masculinity was in the society I live in. What about the black man walking by made the young girl feel he was crossing some threshold of masculine acceptability? What had made a young girl, a Hispanic one at that, recognize something in that black man that went against whatever she had been taught in her own community and society?

The prevailing narrative of black masculinity in this society seems to be predicated on a few things. Black men are to be full of rage and always apt to commit violent crimes. We’re supposed to be hyper masculine and hyper sexual; willing to fuck anything and be the carrier of superhuman sexual abilities. Also, due to our race, it seems, we are supposed to embody an idealized version of masculinity. Both the dominant culture and many blacks themselves have internalized this false notion of black men embodying a “true” definition of masculinity.

There seems to be an endless barrage of black men depicted in the media as fitting into the narrow narratives constructed around black masculinity. Incidents of crime are reported on frequently, remarking on the latest black man to kill, maim, or rape someone. Sports and music provide the perfect backdrop for introducing the narrative that black males are hyper masculine and hyper sexual. Videos by popular artists populate mass media wherein black men brag about their sexual prowess and their heightened masculinity. The black man is conditioned to believe that he embodies the very best of patriarchal masculinity, and that this is a virtue.

That an eleven year old girl could recognize a random black man as embodying something that she had been taught to pinpoint, to see as an anomaly, was striking to me. It is a testament to the fact that our children are being conditioned from a very early age to police the gender of themselves and others. What business does an eleven year old need with policing gender? Adolescence is, and should be, a time of much experimentation and exploration, not the site of rigidity and policing. That this young girl was a member of a different racial group indicates that patriarchal black masculinity is being communicated to other communities. It’s not unusual to meet someone of another group who is surprised or disappointed that a particular black man does not embody a particular masculine ideal. When I tell people that I don’t play football or basketball, and that I don’t have a bad chick by my side, they seem let down. I’ve destroyed some illusion of black masculinity and manhood that they had harbored.

Masculinity, in my opinion, should be a site for creativity and diversity. No black man should be forced into a prison of rigidity by a society expecting his masculinity to be one dimensional and one note. As a black man who is an advocate of feminism, I know that I have a responsibility to make my masculinity a site of resistance. I make sure that my thoughts and actions promote a view of black masculinity that is rooted in a respect for femininity, and anchored in a multifaceted harbor.

It is imperative for black men to fight for our right to be free of the prison of black patriarchal masculinity. We are more than rage, anger, violence, and sexual conquest. Our masculinity, much like we are, is and has always been diverse. We must make room in our cell for a diverse black masculinity.

The future of black masculinity lies in its ability to break free of the prison cell it has been forced to reside in. Black masculinity must seek out a wide open field where diversity and creativity is celebrated and fostered. We must resist those who insist on our singularity as black men. The prison cell that is patriarchal masculinity must no longer be the site where black masculinity resides.

Derrick L. McMahon Jr. has a Bachelor of Science in History from Florida A&M University. His blog is the antiintellect

The Prison of Black Patriarchal Masculinity

Marx’s View of Religion as an “opiate of the people” and radical social justice Humanism

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By Tia M. Osborne

As I was sitting in a Women’s Studies class in the spring, a discussion regarding religiosity, atheism, and communist ideology took place. One of my peers asked why it is that many Marxists also identify as atheist. My professor and many others in the class (including me) went on to explain Marx’s rather famous notion of religion being the opiate of the people. Marx made this statement and many others regarding religion in “A Contribution to the Critique of Hegel’s Philosophy of Right” (1844).

Opiates are considered what many would call a “downer”, a drug that ought to put one in a state of passive inaction. Therefore, many understand Marx’s famous statement to mean that institutionalized religion and religious dogma cause individuals to become passive, apathetic, and no longer willing to be active political agents. Marx wrote, “Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people” (Marx 1844). With this, many could also observe that religion often times channels what would be political energy (energy used for political organizing). For instance, Black women who are considered the “backbone” of their church channel their organizing potential into filling the pews of their neighborhood church rather than organizing for reproductive rights/choices for the young, struggling Black women in their community. This example is an unfortunate use of organizing potential and is evidence of the problem enduring faith and religiosity pose in the African American community and ultimately true Black self-determination (and most importantly the self-determination of all marginalized individuals in the United States).

With Marx’s observation of religion as an opiate, he also writes and alludes to the fact that religion, like mainstream illegal drugs and alcohol, is often a sign of depression and hopelessness. And that, when we see immense reliance on faith in an individual, that individual is most likely struggling through what he or she can not yet understand. Individuals often use religion as a way to mitigate physical and psychological pain caused by systems of oppression like racism, sexism/patriarchy, capitalism, and heterosexism. This being true, I believe self-identified humanists and atheists (more specifically atheists and humanists, who contribute to New Atheist discourse online and read New Atheist materials) ought to realize that the presence of faith in an individual may not simply be because he or she does not know enough about Darwin’s Theory of Evolution through Natural Selection, but that there are larger forces that instruct their reliance on faith and religious custom.

The social justice lens that I urge many atheists and humanists to adopt will allow us to realize that institutionalized religion is as much a tool to prohibit the creation of genuine social revolution as any other system of oppression that many of us are working to resist.

Marx, Karl. “Marx, A Contribution to the Critique of Hegel’s Philosophy of the Right 1844.” Marxists.org. N.p., 2009. Web. 15 Jun 2011.

Tia M. Osborne is an undergraduate Political Science and Gender, Women, and Sexuality Studies double major at Butler University in Indianapolis, Indiana.

Marx’s View of Religion as an “opiate of the people” and radical social justice Humanism

Black Atheists and the Failure of Black Academia

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By Norm R. Allen Jr.

There has never been a better time to be a black atheist, secular humanist, freethinker, or rationalist in the U.S. Black non-theists are especially coming out of the closet on-line. There are groups such as the Black Skeptics, Black Female Skeptics, Black Atheists of America, and many others. Black non-theists have made numerous You Tube videos and appeared on many podcasts. Over the past couple of years, black non-theists have gathered in cities such as Atlanta, Washington, D.C., Indianapolis, and New York. There are now quite a few books out by and about black non-theists.

Why, then, does black academia continue to ignore black non-theists and the roles that non-religious individuals and secular ideals have played in the substantive development of black intellectualism and activism?

Among white academics, there is no shortage of scholars able and willing to discuss the “New Atheism” and the books of such writers as Sam Harris, Christopher Hitchens, Richard Dawkins, Daniel Dennett, Victor Stenger, and others. Conversely, black academia is silent on writings defending non-theism from black perspectives.

Black academics do not seem to be any less religious than the black mainstream. According to every major U.S. poll on religion, African Americans are by far the most religious group in the nation in every category. One cannot help but wonder if black academics have intentionally ignored black non-theists, perhaps even questioning their “blackness” due to their rejection of religion.

This raises another point overlooked by black academics. Since the 1990s, there have been scores of humanist and freethought groups all over Africa. They have hosted major conferences, spoken and written in major media, defended church/state separation, opposed superstition, promoted secular ethics, published newsletters, fought for the rights of LGBTs, etc. Similarly, there are humanist groups in such Caribbean nations as Haiti, Trinidad and Tobago, and Barbados. Why are black academics missing the boat when there is so much potential for badly needed research and scholarship in this area?

Black humanist scholar Anthony Pinn of Rice University believes that there should be an entire discipline dedicated to black humanist studies. Indeed, such a discipline would go far in demonstrating that there are important non-religious traditions in the black community. For example, Pinn has written about the secular roots of blues music, and how some blues musicians not only challenged traditional religion, but the very existence of God. (Perhaps it was not called “the devil’s music” for nothing).

Since the 1990s non-theist rappers have been making explicitly atheistic music. Perhaps the best known atheist rapper is Greydon Square, who has performed before atheist audiences. Considering that many Black academics closely study hip-hop, it is amazing that they have ignored the phenomenon of the atheist rapper.

Many black non-theists offer strong, progressive, badly needed critiques of black Christianity. Many black churches are blatantly sexist, homophobic, materialistic and theocratic. Black non-theists uncompromisingly oppose these moral failings while challenging preachers that sexually abuse their congregants. Non-theists are obviously less likely than church members to try to rationalize the unjust practices of powerful ministers.

Black academics should certainly be interested in the history of black non-theists. Indeed, great African American non-theists include civil rights giants such as W.E.B. Du Bois, A. Philip Randolph, James Forman, and James Farmer. They include writers such as Nella Larsen, Zora Neal Hurston, Lorraine Hansberry, Richard Wright, James Baldwin, and Langston Hughes.

Black academics will write about such great individuals, but all too often they will ignore or downplay their non-religious worldviews. On the other hand, it seems abundantly clear to them that is important to discuss and understand—or to at least acknowledge—the religious views of great religious individuals.

It is ironic that so many black academics will not study black non-theists. After all, black studies came about due to the fact that white scholars were ignoring or downplaying the history of black people. Yet many black scholars apparently see no hypocrisy in shunning a minority within their own group.

It is time for black academics to give serious attention to black non-theists. With the growth of the Internet, this group will only expand greatly in the near future. If black academics are left behind while they could be on the ground floor, they will only have themselves to blame.

For 21 years, Norm R. Allen Jr. was the only full-time African American secular humanist activist traveling the world promoting secular humanism. He is the editor of two books, The Black Humanist Experience and African American Humanism.

Black Atheists and the Failure of Black Academia

Breaking Down Old Structures

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By Kamela Heyward-Rotimi

I find the most compelling arguments are those that cause me to think, that move me beyond ‘my usual’, and beg for further dialogue. Moral Combat: Black Atheists, gender Politics, and the Values Wars by Sikivu Hutchinson does just that; it took me to a place of agreement, discovery, connection, and debate. It is refreshing to have a writer and scholar affirm, as I too believe, that social justice and morality is not solely the domain of religious institutions. Hutchinson makes no pretense of ‘holding your hand’ in her discussion of the state of religiosity and secular options. What she does is clearly, astutely and sharply presents her arguments. In this exercise of bringing the black feminist atheist humanist experience to the fore, she draws on extensive data which includes interviews, surveys, classic and contemporary literature, and personal experience to address black secularism.

Normally shuttled to the back of the American consciousness, Hutchinson locates secularism within the rich legacy of African American secular theorists and social justice activism from the antebellum period to the present. She speaks of and to her communities about her fieldwork and daily walk and work in these communities to present an alternative to the dominant religious belief system. Hutchinson reflexively presents her myriad identities and adds flesh to them, locating them among a growing community of black, feminist, secular humanist atheist, social justice activists’. She also shows the interconnectedness of this community with her other selves that of a native Angeleno and life resident of South Los Angeles, mother and wife, public school advocate and educator.

Underscoring black feminist atheist humanism as a viable alternative to existing religious institutions, Hutchinson holds to task the history of Universalist thought, both religious and secular, which dominates an American landscape in need of real social, economic and moral reform, especially in urban black centers in desperate need of moral social justice thought and action. Hutchinson traces institutionalized religious belief structures and the crisis of social equity for African Americans and people of color within existing beliefs of morality in the Universalist and Eurocentric traditions. Specifically, the complex histories of a liberating yet limited moral force in the black community, black organized religion. Though I find myself wanting to deliberate the historic and contemporary relevance of the religious experience for many Americans, thus not reducing the religious experience to an antiquated, supernatural irrelevance, Hutchinson’s charge that dominant religious systems not be the sole model of morality and that secular thought broaden the spectrum of ‘how to be’ in life is spot on. The Universalist thread is broached again in her revealing discussion of the relative invisibility of black humanists, atheists and women within the Secular Atheist and Humanist movements. White privilege couched in ethically challenged scientific reasoning also known as “scientism” and the Universalist assertion—placing New Atheism beyond race and class analyses—frames the social justice platform of many black humanists and atheists that considers poor and communities of color as unnecessary rhetoric.

Integrating theory and practice, Hutchinson’s alternative to this crisis of humanity, especially for people of color and women, is the implementation of a secular humanist social justice agenda to address the economic and social invisibility prevalent in poor and communities of color across America.

Here’s to complicating American communities and their stories.

Kamela Heyward-Rotimi is an anthropologist engaged in work that bridges academia and community advocacy. A Ph.D. candidate in the Department of Anthropology at the University of Massachusetts at Amherst, her research looks at issues around race, political advocacy, science, and information technology. She is currently conducting research on the 419 advance fee fraud culture in Nigeria.

Breaking Down Old Structures

The American Atheists 2011 Convention

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By Naima Cabelle

I tend to dislike conventions, large conferences, etc., as opposed to smaller groups where there’s a greater possibility for more individual interaction. Had I not understood that an unprecedented number of people of color and women were invited as convention speakers at the April 2011 American Atheists convention, there would have been no incentive for me to go. Even so, I had to justify my attendance after considering the expense and time commitment. I decided to go because I certainly wanted to be present as well as support other women and people of color. However, I also wanted to do more than just passively listen to the convention speakers or endlessly bump shoulders with hundreds of strangers. Since I’m a member of AA, I decided to distribute a statement [DC Atheist Advocate] expressing my concerns as well as expectations about the organization. I also added another paper [Ideas for Expanding the Secular Community]. Because I am also a member of the Washington Area Secular Humanists, I thought it would be good to let others know about our work by distributing back issues of WASH’s newsletter, the WASHLine as well. I also decided to meet as many people as I could, have a little conversation with them and tell them a little bit about WASH before finally asking if they’d like a copy of the newsletter. Generally, I’d rather stay in the background, and I was clearly stepping out of my comfort zone, but I needed to shun the easy route. I took over 50 copies of all of the materials with me, and after 2-1/2 days, I returned to DC with very light travel bag and laryngitis!

I tried to meet every African American present and I think there were approximately 15 in attendance. As I recall, they came from Lincoln, NE: Atlanta and Macon, GA; Sterling, VA; St. Louis, MO; Chapel Hill, NC, and Washington, DC. I also met several people from India as well as a few Hispanics. From what I could gather, there were approximately 30 people of color at the convention.

Approximately 5-7 people protested the presence of American Atheists outside of the hotel, including one person who was “hell-bent” on being confrontational. On Friday, the mayor of Des Moines was one of the speakers who offered opening remarks at the convention. He enthusiastically welcomed American Atheists to the city of Des Moines, let us know how much they appreciated our business, and asked that we try to see as much of the city as possible. He said he hoped that we would return as a group as well as individuals. For a very Christian city, 5-7 protesters represented a poor showing especially since the convention has received a considerable amount of advanced coverage in newspapers along with TV and radio coverage. Our presence wasn’t a secret however the god-fearing in Des Moines apparently realized that they had nothing to fear from the godless!

A Few Convention Highlights: The convention was well-planned and the convention speakers ranged from interesting to excellent. I do believe that having the convention addressed by an African American woman, in this case, Jamila Bey from Washington, DC, may have been a first for the secular community. Not to take anything away from the other speakers, my two favorites, Hector Avalos and Greta Christina both earned five stars. Both gave very powerful, captivating, and insightful presentations. Many of the individual speakers who addressed the convention were given approximately 45 minutes to make their presentation. There were five people on the Diversity Panel and when several panelists attempt to share 45 minutes of time for a “discussion,” the value of what is offered is simply going to be limited. The panel was comprised of nonbelievers who were women, Hispanics, African Americans, lesbians, etc., and frankly, none of the challenges faced by any one of the groups represented on the panel could have been intelligently addressed during a single panel discussion. Because I know very little about secularists in the Hispanic community, I would have preferred a “dialogue” between Ms. Indra Zuna, who moderated the panel, and Prof. Hector Avalos and for them to explore the issues facing the Hispanic community and well as the challenges of Hispanic nonbelievers. While, I think this would have made for a more focused discussion, I heard many people say that they enjoyed the Diversity Panel. I was rather disappointed with the presentation which was to explore the reasons behind the lack of women in the secular community. I think it lacked depth. Although, many people lined up to ask questions after this presentation as well as after the Diversity Panel, there simply wasn’t enough time to entertain many questions.

Secular & Social Networking:I did have an opportunity to meet a blind African American who came to the convention from Lincoln, NE, however I wasn’t able to get back to him for a meaningful discussion. I was able to talk to three African Americans from Georgia who belong to Black Nonbelievers of Atlanta: blacknonbelievers.org. All were friendly, upbeat, and intelligent. Mandisa, a founding member of Black Nonbelievers of Atlanta, said she came to Iowa primarily to network, and at different times she could be seen talking to people at the convention, exchanging contact information and ideas. She also described some of the challenges regarding the work in Atlanta: the need to develop better and more positive means of communication between members of her organization as well as those outside of the secular community. Fund-raising and creating financial stability are also challenges since the organization will need to have money to support its work.

Maurius, from Macon, GA said he came to the convention to make connections with other atheists as well as to get ideas and inspiration from other attendees. He said that he was getting a great deal of both from being in Iowa. He explained that in Georgia there is a very active Facebook community of nonbelievers as well as monthly meetings which attract 15-20 people. He’s looking forward the group being able to do work in the community.

I had an opportunity to speak to Charone Pagett from Atlanta at length. She described herself as an organizer, a queer, and a disabled person. As a problem-solver, the focus of her work is on social justice and human rights issues. She’s also a feminist who is very much influenced by the work and life of Audre Lorde whom she quotes as saying, “Make human rights your religion.” Charone actually cleared up a point for me because I’ve been unable to get a fix on “gay Christian congregations,” which have formed as a result of gays being made unwelcome in the established church particularly in African American communities. I just couldn’t figure out how those congregations deal with the anti-humane directives which are not only in the Bible but are part and parcel of religious dogma. Charone, as it turned out, is very critical of these churches and thinks that the “queer church had de-radicalized” the queer community. Where many queers may have once openly challenged religion and anything connected to it, Charone says that the “queer church has acted as a silencing agent and caused the queer community to become complacent” even though its members are still oppressed. Again she quoted Audre Lorde caution against attempting to dismantle the master’s house using the master’s tools. Charone doesn’t see how religions, whether they accept queers or not, can fully engage in social justice, nor engage people in the community in ways which will cause them to ask the hard questions and to demand more from leaders. She sees critical thinking as the tool which will help people ask those hard questions and in turn hold people in positions of leadership accountable. Charone is also in broadcasting and does the LAMBDA Radio Report on Tuesday’s from 6:00-6:30pm on WRFG 89.3 FM in Atlanta.

Ronnelle Adams also from Washington, DC was in Iowa to introduce his children’s book entitled Aching and Praying, published in 2011 by American Atheists Press. Ronnelle certainly displays the experience, talent, and personal insight required to create a book dealing with the Middle Passage, slavery, and the forced Christian indoctrination of African people which took place in the New World. Although he’s written the book for children, I found it very to be something which adults can appreciate and learn from as well. His creative use of Bible verses demonstrates how many of those soothing words stood in brutal contradiction to the reality of slavery as ropes, whips, and chains were utilized to keep millions of Africans in bondage. The book is also beautifully illustrated. As an added bonus, Ronnelle was invited to recite one of his poems at the convention; a poem which cleverly spells out the divisive and destructive nature of bigotry, especially religious bigotry. To learn more about his work, book a speaking engagement, or purchase copies of Aching and Praying, please contact him on Facebook or through Atheists.org.

Wrap-up:I recently received a message from the American Atheists saying that nearly 800 people attended the convention. The number of women as well as people of color may have been amongst the largest as well. There were many information booths, scheduled book-signings, and because only one event occurred in each time-slot there were no conflicting presentations. Once the main hotel quickly filled up, I along with other attendees stayed in another hotel several blocks away. While I was happy to have an opportunity to stretch my legs before going to the convention, other people may not have felt the same way. But, there was a shuttle bus which transported people between the two hotels and provided a safe way of quickly getting around. The full-length feature film, The Ledge, produced by Matthew Chapman (the great- grandson of Charles Darwin) was shown, and was well-received by an appreciative audience. As far as I could tell, every effort was made to make it an excellent and meaningful convention. In spite of the very upbeat tenor of the convention, there was clearly one very somber presentation in the form of a letter addressed to members of the convention from Christopher Hitchens. His illness forced him to cancel his appearance at the convention, but his very dignified letter was filled with hope for the future as he encouraged us to continue our work in the secular community.

The new president, David Silverman, is a human dynamo! No resting in the wings for him. He could be seen throughout the entire convention, moving around, talking to people, handling logistics, etc. and he delivered such a powerful speech! I had a few moments to speak with him and to give him my paper. I also mentioned that I thought it would be a huge mistake for American Atheists to allow such a dynamic group of people to leave the convention only to not have any contact with them until next year’s convention. I suggested that AA make it a point to contact each attendee as soon as possible to find out what kind of work they are doing in their hometowns around secular issues; to determine what challenges they face or if they aren’t active because they lack the means for doing so. The American Atheists have over 20 state directors and these directors ought to be in contact with every convention attendee in their state. The fact is that not everyone at the convention belongs to American Atheists, and being in contact with them would be a way to expand the work of the secular community.

Finally, the fact is that the more diverse secular organizations become at every level—committees, state directors, grassroots activities, membership, local and national leadership—the less need there will be to cram and/or attempt to address diversity into annual one-hour panel discussions. American Atheists as well as all other secular organizations must make sure that diversity exists at both the top and lower tiers of the organization.

The American Atheists President also announced preliminary plan which calls for having 12 of the national secular organizations working with American Atheists to prepare for the 2012 convention. I hope to be able to host a few reunion type activities and get together with some of the people I met in Des Moines. The next convention which sounds like it will be the mother of all secular conventions is scheduled for July 2012 in Washington, DC!

Naima, an atheist, feminist and socialist activist, currently serves on the Washington Area Secular Humanist Board of Directors. She can be reached at [email protected]

The American Atheists 2011 Convention

Support Camp Quest!

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Black Skeptics has been asked to participate in a fundraising challenge for Camp Quest with bloggers Greta Christina, Friendly Atheist Hemant Mehta, Jen McCreight of Blaghag and JT Eberhard.

The nontheist community offers many programs for adults, but very few for children. To provide a future for our values we need to provide freethinking families with a place for their kids to find community, develop critical thinking skills, and learn ethics and values. Fortunately, that is what Camp Quest is all about. Well, that, and all of the summer camp fun that you can pack into a week.

Fun, Friends, & Freethought
Camp Quest builds a community for children and teenagers from atheist, agnostic, humanist and other freethinking families. We provide campers a place to explore their developing worldviews, ask questions, and make friends in an environment supportive of critical thinking and skepticism. Camp Quest is open to campers from all backgrounds. We encourage campers to think for themselves, be comfortable with who they are, and engage respectfully with people who have different views.

Sound good? You can get involved! Camp Quest needs support from a broad community of freethinkers to be successful. Donate through this ChipIn to help us make the Camp Quest experience available to more campers!

Instead of me telling you more about why Camp Quest is a great experience for kids, I want to share some of what the campers themselves say. When we asked them, “What have you learned at Camp Quest 2010?” campers replied:

“Camp Quest helps me remember that there are other people my age who think like I do.”

“To be kind to others of different beliefs.”

“…to be a leader, about photography, different plants, about the oil spill, and many other things.”

“That it’s okay to be myself.”

“how to make really good friends in just a week.”

“I’ve learned how to question things better.”

“That it’s okay to be an atheist.”

“So many things I can’t even count.”

Pretty amazing, right? Help us make that happen for more kids. Camp Quest is a 501(c)(3) non-profit corporation. Donations are tax deductible. If you have any questions about making a donation, please don’t hesitate to contact us.

Support Camp Quest!

Discretion: The “DL” Problem

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By Dexter Smith

The “Down-Low”. A uniquely African-American slang term used in reference to an insidious subculture of deeply closeted African-American homosexual and/or bisexual men who, while carrying on their normal, day-to-day, public lives as heterosexual men, simultaneously lead secret lives engaged in sexual relations with other men. The meaning of the term, however, has expanded over the years to include all closeted African-American gay and/or bisexual men. Originally the typical “DL” man identified as “straight” despite his same sex attractions and liaisons. Today, many “DL” men accept that they are either homosexual or bisexual despite what they may tell the rest of the world.

Defined by its “cult of masculinity”, the “DL” lifestyle shuns the traditional trappings of LGBT culture for secrecy and discretion. Many “DL” men are deluded into believing that they can somehow remain in the closet forever, carrying on a double life in secrecy for as long as they like. This of course seldom, if ever, works. These things invariably have a way of being exposed eventually. The “DL” lifestyle itself is symptomatic of the shame, fear, and ignorance that plague the African-American LGBT community. The African-American community itself, overwhelmingly Christian and therefore bound hopelessly to patriarchal beliefs and behavior, is not very welcoming to homosexuality.

The struggle to “come out of the closet” is nothing new. It is a transition that every gay and or bisexual person, African-American or otherwise, will have to experience. However, there is something different about the experience in the African-American community. It seems that heterosexism is even more densely concentrated amongst black people than it is amongst our white counterparts. We’re deeply mired in a cult of hetero-normativity, devoted to a fallacy constructed by patriarchy. So much so that we’ve produced this dangerous “DL” subculture. A factor which has helped turn the African-American LGBT community into this backwards satellite of the wider mainstream LGBT community.

A friend once told me that sexuality is a “private thing”. That it was ok to be in the closet or “DL” because no one needed to know your sexual orientation. Especially since, as he saw it, being gay made things harder. The notion is not entirely without merit but it sets an unfair double standard. Why should my sexuality be private? After all, if you approached a heterosexual male or female and asked “Are you straight?” chances are they will respond honestly. If my sexuality is private, am I supposed to lie? Why should I advance heterosexism by keeping my sexuality “private”? After all, unless I indicate otherwise, most people would automatically assume that I’m heterosexual. I don’t want that. If you’re not free to be who you are then exactly how free are you?

Besides, how exactly are we to dispel the negative myths and stereotypes, eradicate the stigma and ignorance, and achieve equality by hiding? If we act like we have something to be ashamed of, people will treat us like we have something to be ashamed of. We must abandon the false notion that heterosexuality is superior. This is, in itself, the very root of many or our problems.

The plight of LGBT people has come a long way since June 28, 1969, when those brave pioneers of the gay rights movement stood up to this country’s institutionalized oppression of sexual minorities. On December 18, 2010, the discriminatory “Don’t ask, Don’t tell” policy which prohibited gays and lesbians from serving openly in the U.S. armed forces was repealed. American society has become very open, welcoming and tolerant, and with each year that passes the excuses for hiding dwindle in number and significance. Its 2011 and you’re still so called on the “DL”? Excuse my use of common black vernacular but “Nigga please!” That is so last year.

I’m not hiding. I’m proud, I’m happy, and I’m free. Thank You.

Dexter Smith is a sophomore Political Science major at Morehouse College in Atlanta, Georgia.

Discretion: The “DL” Problem

Black Atheists in the Pulpit: Dialogue with Zion Hill Baptist Church

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By Sikivu Hutchinson

Congregants of Zion Hill Baptist Church in South Los Angeles probably thought Pastor Seth Pickens was certifiable when he proposed a community dialogue with the L.A. Black Skeptics Group. Founded in March of last year, the group provides a safe real time space for atheists, agnostics, freethinkers, humanists, and skeptics of African descent. As the group’s organizer, I had been in conversation with Seth about a forum for several months after interviewing him for my new book Moral Combat. A thirty-something, literary Morehouse College graduate from the East Coast, he was open to the idea of an “interfaith” dialogue from the beginning. Pastor of Zion Hill since 2009, he seemed deeply concerned about the ongoing national critique of the Black Church’s waning influence (see, for example, Princeton religion professor Eddie Glaude’s widely circulated Huffington Post piece “The Black Church is Dead.”).

The Zion Hill church building itself is a sprawling beacon of provincial beauty. About forty participants of all ages and beliefs gathered in one of the churches’ smaller sanctuaries to hear the panel. In my opening comments I framed black secular humanist traditions within the prism of black liberation struggle and cultural politics. Far from being marginal to black social thought and activism, secular humanism and social justice were deeply intertwined in the work of leading black thinkers like A. Philip Randolph, Richard Wright, and Zora Neale Hurston. However, analysis of 21st century black religiosity should be situated within the context of deepening social, political, and economic crisis. Faced with double digit unemployment and skyrocketing rates of homelessness, the American dream is even more of a brutal sham for African Americans. In the wake of Obama’s election it is no accident that reactionary forces seek to dismantle what little remains of the American social welfare safety net. Indeed, the decades’ long Religious Right backlash against civil rights, women’s rights, and gay liberation is exemplified by the ascent of Tea Party-style white nationalism. Consequently, to paraphrase panelist Carol Pierce, the Black Church is still something of a “refuge” in a hyper-segregated nation.

So why did the panelists become atheists or agnostics? Jim Pierce, a retired engineer, expressed his dissatisfaction with the church’s sexist treatment of women. Thamani Delgardo, a health care professional who described herself as a “former holy roller,” became disillusioned after repeatedly seeing innocent babies die despite prayer. Jeffery “Atheist Walking” Mitchell found Christian explanations for the creation of the universe absurd. Discussing the real life stigma black non-believers face, We Are All Africans author Kwadwo Obeng expressed his contempt for comedian Steve Harvey, who smeared atheists as having no moral compass in a now infamous 2009 interview. Obeng also condemned racist characterizations of the 2010 Haitian earthquake as an example of God’s wrath (due to Haitians’ blasphemous worship of Voudoun). Delgardo argued forcefully against the benefits of prayer as an antidote to pain and suffering. Predictably, monotheism itself came in for a vigorous beating. Both Obeng and Mitchell unpacked the illogic of thousands of competing religious truth claims; each faith’s loyalists insisting that their particular view of divinity, morality, righteousness, and the god(s) concept be privileged by the masses. Obeng articulated a radical African critical consciousness, arguing that European colonialism and white supremacy wiped out indigenous African belief systems amongst enslaved Africans in the so-called New World. Hence, all Abrahamic religions legitimized a kind of mental slavery, fatally undermining black self-love and self knowledge for both African Americans and Africans.

In response, one audience member complained that it was easy to “poke holes” in scripture and Christian belief. But at the end of the day you had to believe in something. Secular humanists believe that faith in supernatural puppet masters are dangerous because we only have one life to live. Feminist atheists believe that social justice based on the universal moral value of women’s right to self-determination (rather than self-sacrifice, domestication, submission, and sexual degradation) is certainly not found in the Bible or the Koran. It is for this reason that the heterosexist, patriarchal hierarchies of Abrahamic religions are especially insidious for black women and LGBT people of African descent.

A lively exchange on biblical literalism versus liberal Christian theology ensued when I quoted several misogynistic passages from scripture. Pastor Seth took exception with the notion that Christianity prescribed misogyny, citing a passage in the New Testament which he interpreted to suggest equality between men and women.

Pondering the question of evil and free will, a younger parishioner contended that God didn’t micro-manage people’s lives, implicitly rejecting Epicurus’ caveat about God’s impotence if he didn’t intervene against evil. Speaking from the audience, my father, author and political commentator Earl Ofari Hutchinson, concluded the discussion with a spirited defense of “Christian” precepts of charity and forgiveness, whilst acknowledging the pernicious acts of some true believers. When I was growing up, our household was perhaps the only one in the neighborhood where secular humanism was the rule (my mother Yvonne still considers herself a secular humanist). So my father’s newfound belief in God and self-proclaimed “spiritual” humanism has been interesting to watch.

In the end, odysseys in belief, like family politics and intimate relationships, are complicated. Yet what is not in question is the need for a paradigm shift around social justice in black communities. So the atheists and the Baptists pledged to meet again, in the spirit of shared struggle.

Sikivu Hutchinson is the author of Moral Combat: Black Atheists, Gender Politics, and the Values Wars.

Black Atheists in the Pulpit: Dialogue with Zion Hill Baptist Church