Today’s post in our ongoing series of guest bloggers comes from the amazing Amber Hacker, Network Engagement Coordinator at the Interfaith Youth Core. Below, Amber reflects on a few atheists who inspire her and the kinds of honest and respectful conversations atheists and Christians can have. Take it away, Amber!
This is true, except a part of me would be disappointed if that happened, because Chris is such an important leader in the interfaith youth movement who represents a much needed non-religious voice.
Our conversation is not a typical one between a conservative Christian and an atheist. The reason Chris and I were able to have that difficult conversation is because of the relationship we’ve built with one other through working at the Interfaith Youth Core (IFYC).
A big part of my job at IFYC is answering calls and e-mails from folks interested in getting involved in the interfaith youth movement, but aren’t sure if they have a place. I can’t tell you how often I hear “I’m really inspired by this message, but can I be involved in interfaith work if I am [insert blank here -- atheist, agnostic, secular humanist, non-religious, seeking, etc.]?”
My answer? “Yes! You absolutely have a seat at the table, and we need you in this movement.”
Let me tell you about these folks that inspire me on a daily basis – my secular/atheist/agnostic heroes.
Greg Epstein, Harvard Humanist Chaplain and recent author of the bestseller “Good Without God,” is a good friend to IFYC and an important voice for those that identify as non-religious. I got to know Greg when I organized IFYC’s 2009 conference, Leadership for a Religiously Diverse World. Greg was one of our most popular conference speakers because people in this movement, both religious and non-religious, are hungry for his message — that secular humanism should have with respectful relationship with religion (and I would argue, vice-versa).
Greta Christina, author of the widely-read Greta Christina’s Blog. While I don’t know Greta personally, she taught me that we have a lot more in common than what we have different. For example, 95 percent of what makes Greta angry makes me angry too.
Mary Ellen Giess, an incredibly skilled staff member here at the IFYC. Mary Ellen, who is a humanist, helps me better articulate my identity as a Christian. She is such an important ally for the non-religious to this movement.
And of course, Chris Stedman, who is a dear friend and founder of NonProphet Status, one of the most talented interfaith leaders to come through the IFYC’s programs, and someone who continually inspires me on a daily basis.
Bottom line: I believe the faith divide isn’t between the religious or non-religious. For that matter, it isn’t between Christians and Jews, or Muslims and Hindus. It’s between those who believe in pluralism — that we can live together in equal dignity and mutual loyalty — and those who seek to dominate and divide.
We may not agree about heaven or hell (or for that matter, if there is even an afterlife). I don’t think we should gloss over these differences — Chris and I certainly haven’t. What I hope we can agree on is the importance of being in relationship with one another. And as I say on the phone to potential young non-religious interfaith leaders and what I want to say to you today:
We need you in the interfaith youth movement. Because we certainly have a lot of work to do — addressing poverty, hunger, human trafficking, the environment, you name it — and I think we can do it better together.
Amber Hacker is the Network Engagement Coordinator for the Interfaith Youth Core, where she organizes the organization’s biennial Conference, internship program, and alumni network. In her spare time, she works as a Youth Group Leader at Fourth Presbyterian Church of Chicago. Follow her on Twitter @IFYCAmber.
NB: Hijab refers to both a head covering and modest dress in general. Check out hijabifashionista to get a sense of how fabulous hijabis can be. The French legislation in question would ban the covering of one’s face; in the case of Muslim women, by the niqab, or veil. Definitions of modesty are unique to each community, as are the many types of hijab; it can mean just a headscarf or an entire burqa (made infamous by the Taliban). For the sake of consistency, I’ll refer to the garment in question as a burqa (please do post critiques of my lexicon!).
As a friend and I were catching up on the phone last week, talking about doctor/patient relationships, long-distance boyfriends, and other human interactions requiring extra care and consideration, she exclaimed: “My little sister has decided to wear the headscarf!”
This was not a call to arms but an exclamation of joy. My friend is no stifler of little girls: she is an arch-feminist who spends her summer days getting Iraqi refugees comfortable with the idea of mammograms and pap smears. She is also a woman who is Muslim, a woman who chooses to put a headscarf on every morning. Her parents don’t make her wear it, her imam doesn’t make her wear it, her fiancé doesn’t make her wear it. It would be a lot easier for her to walk down the street in America without it on, without people thinking headscarf-Muslim-terrorist-danger! But she chooses every morning to put it on, to pick one to match her outfit, to pin it carefully in place, to make it look good. She dons a headscarf because it is her right and her free choice.
Little sister chose to wear the headscarf despite her parents’ warnings; it will be very difficult to be the only hijabi in the hallway when she starts high school in the fall, during Ramadan no less. Little sister has also made the more challenging choice – to represent not only her faith, but to act as a trailblazer for other young girls who might not be so brave when classes start. Does she want to wear the headscarf because her big sister does? Probably. Little sister does not live in a cultural or social vacuum, but she also has the opportunities and freedom to make her own choice.
There are women who wear burqas in terror. If they did not shroud themselves every time they walk out of the house, they would suffer savage beatings, gang rape, disfigurement, exile, and murder. These women live war zones, mountain villages, and in the suburbs of Paris. These women have no human rights.
There are women who wear hijab because they choose to. Why would a woman choose to cover herself if she were not so compelled? Ask a woman who wears one (or a little sister). They’ll all give you different answers. The French government will soon take their choice away. They will be denied a human right.
I fully support half of the legislation passed by the French National Assembly yesterday morning. (It must also pass in the Senate and be approved by the constitutional council). Forcing a woman to wear a face covering would now come with a $38,000 fine or a year in prison. Or, at least, I support the spirit of the law, which protects a person’s right to self-determination. If only this law had been passed 1300 years ago, we wouldn’t have to feel the birthing pains now.
The likely consequences of its enforcement are horrifying. The women whose families compel them to wear the burqa will be imprisoned in their homes for the rest of their lives. If they do go out in their burqa and are questioned, what would they say? What would happen to a woman who pointed a finger at her husband, at her mother? These women have neither the choice to disrobe nor the voice to seek justice.
The other half of the law is a slap on the wrist. Choose to cover your face in public? (Masquerade balls get a pass.) That’ll be $185, or you can pick up litter for a day. Women can march down the street in protest without fear of having a year’s wages gleaned. If I were a Muslim woman in France I’d be sewing myself a new burqa to join them.
The ban’s not so bad, right? Wrong. Any law that restricts a person’s human rights (such as freedom to practice whatever religion they choose, even if that religion dictates you can only show your eyes to strangers) cannot be tolerated by a truly free society. When we grant each other the right to self-determination in a plural society, we should expect that some of the choices others make will be antithetical to our own.
Little sister is going to put a headscarf on next month, and maybe every day for the rest of her life. Every day she gets to choose. I know it’s not a burqa, not even close. But what if she did want to put one on, just for a day? Should she be punished for that? I hope to have a daughter someday, and I hope that she is free to put a burqa on — and not just for a masquerade ball.
Nathaniel DeLuca grew up at a Lutheran summer camp and is now a Secular Humanist and the Program Coordinator at the Yale University Chaplain’s Office. He likes to flip pancakes for hungry students, create sustainable community service partnerships, and make “queer” and “religious” fit into logical sentences. Depending on conditions, he’s usually strapped to a snowboard or a bike. Right now he’d rather be camping, driving somewhere off the map with Chris Stedman [Ed. Note: Ditto, Nat].
April 30th, 2010 | Posted by: Chris Stedman
Interview with Greg Epstein
I first had the opportunity to meet Greg Epstein, the Humanist Chaplain at Harvard University, when I was working onInterfaith Youth Core‘s 2009 Conference, Leadership for a Religiously Diverse World. We exchanged several emails and had a great conversation at the event itself. We’ve since stayed in touch, and it is always great to hear him talk about his work at Harvard, so I was excited for the opportunity to do so at the Summit. Epstein discussed what he does as a Humanist Chaplain, which is working with students to achieve goals, build a sustainable community, teach and advise student research, and help provide resources for those outside the Harvard Community. He discussed his interpersonal work with students, including a conversation he frequently has with students about values: “Once you begin to think skeptically,” Epstein said, “where do you draw the line? Where do you reconstruct a set of beliefs that says we have all kinds of natural, relative, but still very important reasons for caring about ourselves, others, and the world?”
Epstein also reveled that when he started as Harvard’s Humanist Chaplain, the total budget was $28,000, which included his salary, money for programming — everything. He has since expanded it significantly. Epstein said that the small amount of funding for the Humanist Chaplaincy at Harvard represents the struggle our movement faces as a whole: “In this career field, and in this movement in general, you have to be willing to take a risk if you want to make any kind of advance. We are starting so much further behind anything that might reasonably be considered our competition.” As usual, it was a pleasure hearing Epstein talk. For more, check out a video of the session here (and, if you turn the volume up, you can hear me ask a question about collaborating with religious chaplains near the end of the video).
Bridging the Divide — Keys to Respectful Interaction and Cooperation with Religious Groups
This session, as well as the next two to follow, where those that most directly echoed the work that I do. I was so excited to see this workshop on the list of sessions, and it did not disappoint. Nate Mauger, Secular Student Alliance intern, described his experience when his Secular Student Alliance group partnered with an on campus Christian group to go to New Orleans for a service project. You can read about his service experience in his amazing NonProphet Status guest blog from earlier this week. In his presentation he highlighted some key beliefs on why it is important to collaborate with religious organizations (beliefs I obviously share), including that it is a “great opportunity to dispel common negative stereotypes aimed at the secular movement,” that engaging with people of differing viewpoints enhances the quality of conversation, and that one is able accomplish a lot more by combining resources. Mauger also offered advice on how to reach out to a religious group, and counseled that clear communication is key and disagreement is inevitable but that you should “take time to focus on issues on which you can find common ground.” All in all it was an excellent presentation and a helpful starting point for secular folks interested in getting involved in an interfaith project.
A Secular Humanist Invocation
Andrew Lovley, Founder and Chair of the Southern Maine Association of Secular Humanists (SMASH) and student at the University of Southern Maine, offered a reflection on the controversy that ensued after he was invited to deliver an invocation at the inauguration ceremony for new city officials in South Portland, Maine. Unsurprisingly, his invocation actually prompted less outcry from religious people than it did from those within the secular community, where he was criticized for doing something “religious.” Lovley asserted that he believes that “Secular Humanists should do invocations and other religious practices whenever they have they have the opportunity” and use them as opportunities to “unify and inspire, not protest [religion],” saying he believed such protests are counterproductive. As a Secular Humanist who has taken a preaching class in seminary and preached several secular sermons, I agree with him on this. As Kelly Bodwin said on the first day of the Summit, we can use religious forms and apply them to our secular values, modeling our communities off the good things about religion. Lovley’s call for secularists to expand their notions of what kinds of activities secular folks should engage in resonated very strongly with me a secular interfaith dialogue facilitator and I really enjoyed hearing him speak so eloquently about his experiences and beliefs. You can read his invocation here, read a blog he did about whether Humanist’s should deliver invocations here, and see a video of his SSA Leadership Summit workshop here.
Gaining Acceptance — Lessons Learned from the Front Line
Greg R. Langer, an attorney from Los Angeles and founding chairperson of Chrysalis, a non-profit serving the homeless in L.A., lead a workshop on how to advance the secular movement’s quest for wider societal acceptance. He echoed a lot of what I’ve said in my work — the idea that demanding we be recognized as legitimate is far less efficient than demonstrating we are (show and don’t tell), saying that “claiming Atheists are victims does not engender positive responses.” Langer asserted that we will often need to meet religious people more than halfway, advising secularists to “treat each person as an individual and not as a representative of [her or his] group, even when you are not treated that way.” He acknowledged that “Atheism has baggage — it is seen as hostile,” and that “non-theism, while not as problematic, still only says what you do not believe.” For those reasons, Langer said that he prefers to identify as a Secular Humanist — this is precisely what I’ve said on this blog many times over.
Langer continued by saying that, though it may be tempting, the secular inclination to tell religious people that they are deluded is never productive. He warned that when engaging with theists one should anticipate and be prepared to address negative assumptions about the non-religious, but also said that we must “check [ourselves] for prejudices too. We will only achieve acceptance if we really hear [the religious] and empathize.” Langer also condemned the common Atheist desire to serve as a de-conversion missionary, saying that “while it might be nice [to de-convert], it is not our priority.” This echoes the interfaith idea that, while we would all love to see others come to recognize our “truth,” we know it is not the most important issue at hand. Ultimately, he said, gaining wider acceptance is about engagement — and, more specifically, changing how secularists engage. “Disdain must be replaced with empathy,” Langer said,” just as we ask them to empathize with us.” I found Langer’s speech to be a very important articulation of the message that I advocate and really enjoyed the ways in which he broke it down into specific actions secularists can take to promote wider acceptance of secular perspectives.
Building a Relationship with the White House
As great as the sessions were, my favorite part was meeting with the other attendees of the Leadership Summit. There was a broad variety of perspectives present, but we all spoke our mind without fear of disagreeing and without criticizing one another. It gave me a lot of hope for greater unity in our movement, and I was glad for the opportunity to participate.
Now that my travels are done and I am back in Chicago, I’m turning to work on the final days of the Share Your Secular Story Contest. It closes in 15 DAYS so submit now!