Time to ban face veiling: Equality first.

Back in 2010 I wrote about France’s intention to impose a Burqa ban in all public places and at the time I was equivocal about the merits of such an action vs. the imposition on the human rights of those who see veiling as an expression of their cultural or religious identity. However as the subject has now come up in the U.K, at least in the limited contexts of court appearances and Muslim health workers, I have been re-evaluating my position.
I am rapidly coming around to the view that arguments about identity, public safety and cultural cohesion, valid though they are, are not the primary problem with face veiling. The issue is the prima facia one of sexual equality. In a progressive and egalitarian society we should not allow a particular subsection of it to impose restrictive dress obligations on its women just because they adhere to a particularly patriarchal cultural or religious ideology. The Burqa and Niqab are symbols of repression and the male ownership of female sexuality and as such should not be condoned or encouraged. As Maryam Namazie said recently

”…whilst the niqab or burka are often framed within the context of “a woman’s right to choose”, it has to do with much more than mere religious identity and religious beliefs. Apart from the fact that it is a symbol of women’s subordination, it is also a tool of Islamism. The increase in the burka and niqab are a direct result of the rise of the far-Right political Islamic movement and part of that movement’s broader agenda to segregate society and impose sex apartheid. To ban or not to ban the burka? Ban it, of course. And not merely because of security matters or for purposes of identification and communication as is often stated but in order to protect and promote the rights of women and girls – all of them – and not just the few who wear the burka and niqab…”

The “right to choose” argument is appealing but slippery. While it is quite possible that a number of Muslim women do freely choose to wear the Niqab, as claimed recently by a 14 year old student on BBC Radio’s World-at-One program, by protecting their right to veil we are failing those who are coerced. The un-named girl in the interview linked above said

…it was her own choice to wear the veil and neither of her parents had encouraged her to do so [..] it meant she avoided the pressures to keep up with the latest trends and look a certain way.

which is fine for her and I have some sympathy with the problems faced by young women in what is still a very sexist and over sexualised world especially if they come from a culture that idealises female purity and modesty. But a better and more admirable response would be to join the fight for women’s equality rather than hide behind a veil and perpetuate the problem.
In fact even the idea that face covering is about modesty is disingenuous. There is no requirement for anybody, male or female, to flaunt or emphasise their sexuality in public and nobody is arguing for restrictions on traditional Arabic or Asian clothing or even the Hijab as a hair covering, but veiling is dehumanizing to an unacceptable extent.
I am more than conscious of the fact that I am not from an Islamic background and, along with most people in this country, have no idea of the extent to which Muslim women are compelled to wear the Burqa or Niqab by their parents or husbands. But coercion does not have to be explicit or accompanied by threats of violence, it can simply be the result of living up to other people’s expectations or not wanting to offend or distress those you love. Banning the Burqa would provide an escape into greater equality for those women, possibly the majority, who would prefer to integrate with wider society with their faces exposed.

Penn Jillette: God, what?

 

It took me a while to get round to buying Penn Jillette’s God, No!: Signs You May Already Be an Atheist and Other Magical Tales and it hung around on my Kindle for some time before I got to reading it. The reason for this prevarication was my suspicion that it would provoke the sort of reaction in me that, as a matter of fact, it subsequently did.
For anyone not familiar with Penn JIllette he is the larger and more verbose helping of magical duo Penn and Teller, (in)famous for revealing the working behind their and other’s illusions (almost) and less famously, at least in the U.K, for a sceptical T.V show called Penn and Teller: Bullshit! aimed mostly at debunking pseudoscience and conspiracy theories. Jillette is an outspoken atheist and sceptic as well as a political Libertarian and it is his libertarianism that gave me pause before diving into his book.
The first thing I should say is that God, No! is liberally (libertarianally?) peppered with profanities ranging from the pretty strong to the “can you actually print that?” which was to be expected and doesn’t bother me at all, although it might offend some people. However in some contexts the language paints an unpleasant side to Jillette when he uses it while referencing people with whom he disagrees politically or has a personal grudge against. Referring to one woman in particular as a “cunt” betrays a deeply misogynistic streak as in the U.S the word is frequently deployed in a sexist or gender disparaging way which even if he doesn’t like the woman (he doesn’t) seems unnecessary and distasteful.
His sexism also shines through when he discusses women that he likes or has been in relationships with. He is quick enough to describe them as “smart”, “witty” or “intelligent” before going for the inevitable “sexy”, but it is clear which of the adjectives is most pertinent. Now of course it may be the case that he finds smart, witty and intelligent women sexy, who doesn’t? But it seems as though every female referred to in the book is in the context of what Jillette finds attractive about them and when he doesn’t find them attractive they’re just cunts, or In one notable anecdote “scary”: but she was a lesbian…
His sexism is probably more disturbing than his libertarianism but the latter begins to grate after a while too. Anyone who doesn’t subscribe to his extreme brand of macho individualism is a socialist in his less than nuanced world view and even where my own liberalism intersects with his libertarianism I find myself wanting to disagree with his reasoning. For example we agree that the vast majority of people in the world are good people and that in the main they can be trusted to do the right thing like support their immediate family and return your lost wallet if they find it in the street. But that doesn’t mean we shouldn’t have a welfare policy or a police force. He may have made his own living touring America with Teller, relying on no one else, but he did it using a highway infrastructure that could only exist through collective taxation. Libertarianism always struck me as a juvenile political philosophy but Jillette’s is blatantly so
You may be getting the impression that I am not enjoying God,No! which is not strictly true. Jillette is extremely funny when he is not making you cringe and the insights and anecdotes into his life and his relationship with Teller are fascinating. His atheism isn’t particularly philosophical or insightful and to be honest doesn’t really occupy that much of the narrative despite the book’s title, but his blunt and outrageous style is engaging and something of a guilty pleasure from my perspective.
I suspect that if I was to meet him in person Penn Jillette would be someone whose company I would enjoy whilst not approving of him, but then I have had several friends like that. Also I’m pretty sure that Penn Jillette doesn’t give a fuck about my approval, which is just as it should be.

Fracking? I don't know and neither do you

Like GMO’s fracking seems to be one of those things that people are either for or against and their attitudes, similarly, come with a passion totally out of proportion to their understanding of the pros and cons of the issue. Either they are convinced this method of extracting gas is going to produce environmental devastation, water contamination and Richter 9 level earthquakes or they see it as a benign technology able to deliver energy security and relief from the economic crisis. The fact is that it could result in all of the above, none, or maybe some of it, we really just don’t know.
Protests like the one at Balcombe in West Sussex have captured the public imagination and attracted demonstrators from all over the country many of whom seem to have an agenda over and above that of the local people who were initially concerned about the immediate impact of a test drilling site in their area and I can see this being a recurrent theme. Rural communities will not want any heavy industry spoiling their commuter belt idylls and so start a local campaign, this in turn will attract environmentalist ideologues who will swell the campaigner’s ranks and prevent any exploration or geological appraisal. But whilst I have sympathy with those who do not want such things on their doorstep if we are to ever know whether hydraulic fracturing is a safe and environmentally acceptable technique to use someone will have to accept that the preliminary research needs to be done somewhere near them.

Of course there is the other elephant in the room that is climate change and the assumption that any technology resulting in extracting more fossil fuels is necessarily a bad thing. Again, depending on the choices we make this could be a valid concern, but there are options such as substituting shale gas for coal, or using it to kick-start a hydrogen economy or even taking a short term carbon hit but direct the economic benefit towards greater investment in renewables rather than cheaper fuel bills. But unless we prove the technology and are willing to have an informed debate all routes to possible benefits, both environmental and economic, will be blocked by the NIMBYs and the professional activists determined to kill fracking at birth.
I’m not advocating for a headlong rush to shale gas extraction as the doom-mongers may well be correct in their beliefs. Even if they’re not it is perfectly proper that they give us pause for thought and insist we proceed with caution. But to not proceed at all based only on local self-interest, fear, ideology and precious little data is irrational and some controlled risk must be acceptable in order to understand what we’re really arguing about. In the meantime we should all be fracking agnostics.

Colin Still: a vicar all at sea

Rev. Colin Still

It is difficult not to like Reverend Colin Still, the central focus of BBC 2 documentary The Cruise: A Life at Sea. He is an affable almost caricature of an Anglican vicar who sees his “parish at sea” comprising of ”believers and non-believers alike” and had he in fact not been a real person would have been a casting directors dream for the role. This retired chaplain is also studiously and sometimes painfully ecumenical, which given the variety of faith needs he has to fulfil is probably a good thing, but induces him to make vapid statements such as last night’s “I have a lot of respect for the Buddhist religion, it has much to commend it” which apart from the theologically contentious assertion that Buddhism is a religion contains the unspoken regret that it would be so much better with Jesus in it.
Reverend Still is the kind of professional Christian with whom you could go down the pub to indulge in a bit of light theological banter without him taking visible offense and knowing that nothing you said would shake his confidence in a benign deity. Which, is precisely the problem I have with him and Christians like him.
What annoys me about this brand of Christianity is the inanity and intellectual dishonesty that surrounds it. At least with a Bible thumping Southern Baptist you know where you stand as they mean what they say and believe what they are saying. Those heathen Buddhists are going to hell regardless of whatever else there is to commend so none of this mealy mouthed pretence at respect for them. The fundamentalist Christian position may be obnoxious and more obviously crazy than Middle England Anglicanism but at least it’s honest and they can point to plain speaking scripture to back up their assertions whereas the Colin Stills of this world cannot really defend their tolerance except by invoking some vague notion that Jesus wants us to be nice to everyone.
Whenever I talk about the real harm religion causes in the world this passive Christianity is frequently cited in defence as though the existence of tolerant religion justifies the existence of all of it. In reality though what it does is exacerbate the problem because disingenuous respect masks real disagreements and perpetuates the myth that all religions are the same underneath and if it wasn’t for those pesky extremists the bombing and acid throwing and abortionist assassinations would cease and we could all sing kumbaya in harmony, whereas, a world where the fault lines between beliefs were apparent would be easier to navigate and arguably safer as a result. I also suspect that such transparency would result in less religion generally as it would encourage more people to apply the Outsider Test for Faith probably one of the best tools for highlighting the absurdities in one’s own religion.
The fact is, you can’t have a good intellectual scrap with someone who won’t admit the extent to which they disagree with you. Real respect is acknowledging different points of view and assuming others have the ability to follow your arguments one way or the other and there should always be the possibility that one party could change the other’s mind. It would not occur to me to enter into a discussion about religion without being explicit that I consider 99% of it to be nonsense on stilts and if I said I respected someone’s religious beliefs I would be lying. I may be doing Reverend Still a disservice but I think he is lying about Buddhism. “It has much to commend it” is really damning it with faint praise and recognising only that it is vaguely spiritual and somehow better than nothing. He may like to think that people of other faiths and philosophies do not go to hell, he may even genuinely believe that, but if so he is not a Christian, either he is denying the theology of the faith he purports to represent or he is misrepresenting his own position, both are dishonest and inimical to proper discourse. Regardless, in this documentary we never see his religion seriously challenged as the closest anyone has got to admitting to atheism is “I’m not very religious” while joining in with the Easter service. So this cosy view of beneficent tolerant nurturing religiosity persists, free riding on undue respect for beliefs that if properly examined would be revealed as toxic to a truly caring, peaceful and equal society.

Synchronicity, coincidence and the myth of fate

Back in 2010 I wrote a post called The awesome power of a lunchtime prayer, about how a trivial bit of wishful thinking actually ‘came true’ at an automated checkout. It points out that the occasional random congruence of actual events with our desires is explanatory enough to account for the belief in intercessory prayer, as long as you only count the hits. However this unequal point scoring for coincidence is also the reason why some people are prone to reading meaning and significance into other experiences that in fact share no causal relationship whatsoever.
Random coincidences happen all the time. If one is not happening to you this minute there will almost certainly be one being noticed by one of earth’s other seven billion inhabitants. Or maybe you’re just not aware that the person sitting next to you on the train as you read this is a classicist who knows the answer to that tricky 39 down on the crossword you abandoned in favour of my blog (wishful thinking, see?). But whoever and wherever you are lots of these potential little miracles are happening more often than people think and it only takes a bit of context to fool ourselves into believing the fates are at work.
Imagine you are at a party when someone you’ve started talking to says their sister is a computer technician who does house calls in her spare time. This would be a bit of superfluous chat except that your Mac has just crashed and is out of warranty so you think “that’s handy” and take note of her number. Next day you call and arrange for her to fix your computer. She arrives bringing with her a friend who it transpires is a recruitment agent for a field in which you are experienced. Another minor coincidence but as it happens you are dissatisfied with your current job and mention you’d be interested in any opportunities. A week or so later as you work on your newly fixed Mac you receive an email from the agent inviting you to an interview for an interesting position which, when you attend, turns out to be for a company run by an old college friend with whom you’d lost contact. Some months later, now working successfully in your new job, you meet the romantic partner of your dreams by the water cooler. Now that’s fate surely, after all if you had never got talking at that party…
The fiction above is typical of anecdotes you will hear told by friends and acquaintances and while none of the events are by themselves particularly remarkable , seen as a retrospective narrative they acquire significance in the context of a story about how you met your partner. But as Tim Minchin puts it in If I didn’t have you…

I mean I reckon it's pretty likely that if, for example My first girlfriend, Jackie, hadn't dumped me After I kissed Winston's ex-girlfriend Neah at Steph's party back in 1993 Enough variables would probably have been altered by the absence of that event To have meant the advent of a tangential narrative in which we don't meet Which is to say there exists a theoretical hypothetical parallel life Where what is is not as it is and I am not your husband and you are not my wife

In other words any string of events can be put together in portentous retrospect if the desire for meaning is important enough to ignore all of the other possible events that could have led to an equally auspicious though different conclusion.
We are by nature a pattern seeking story-telling species prone to apophenia and sensitive to, what Carl Jung dubbed, synchronicity, added to which is the cultural suppositions for the existence of fate, Karma and theistic gods guiding aspects of our lives. So, perhaps we are uncomfortable with the fact that most events are chaotic and stochastic to such an extent that we cannot predict outcomes reliably. However, we can and frequently do confabulate post hoc explanations to satisfy our desire for reasons and meaning.

A-theism can ignore the deists

At the risk of retreating into sterile dictionary definitions, strictly speaking, atheism does not deny the possible existence of a supreme creative intelligence of the “unmoved mover” variety postulated by Anselm or even the “ground of being” beloved of modern sophisticated theologians like Tillich or Plantinga. What atheism denies is the existence of describable gods that actively intervene in the world, can be influenced by prayer or who actually give a shit about the human condition.
This is not to say that there aren’t good philosophical reasons to doubt the existence of the first concept, but it is one that most atheists are agnostic about to the extent that we either can’t know or at least don’t know yet whether such an entity is necessary . The second variety of god however is a different matter. Not only can we falsify all the claims made for such deities and so pretty much write them out of existence it actually matters that we do so and try to explain why.
Deistic concepts of god are abstract and philosophical: interesting mainly as potential explanations for why there is “something rather than nothing,” or “the unreasonable effectiveness of mathematics in science”. But, suspect as these explanations might be it does not matter on a daily basis whether they are correct or not as science will proceed to its conclusions whatever and nobody makes moral judgments or enacts legislation on the basis of this ontology.
According to their adherents theistic gods, existential or no, actually do things; they have opinions, dictate dress codes, define marriage, circumscribe sexuality, restrict diets, grant wishes, deny wishes, exact retribution, show mercy, send disasters, save us from disasters, require genital mutilation, demand worship, have sacred spaces, promise lands, sanction war and bless nations. Although which of these they do and for or to whom depends on which deity we are discussing. Yahweh has a thing about shellfish for example, Allah not so much.
Once you postulate a god that gets its hands dirty in the business of humanity a cabal of the righteous will soon be telling you exactly what that god requires of you and regardless of what your own sense of morality or personal thriving may say you had better listen and comply. Even if your god is of the more benign variety and its putative demands seem reasonable if not rational there is always the risk that someone with more power than you will decide it has taken a vindictive attitude towards something you cherish.
Luckily, we do not have to bend to the whims of these theistic tyrants or their apologists. Atheism, that’s a-theism, is justified by science, observation and rational inference to be the reasonable default assumption. Those “evidences” of such gods as are to be found in scripture are dispelled and proved to be false. Pace Rabbi Sacks, showing “that the first chapters of Genesis are not literally true, that the universe is more than 6,000 years old and there might be other explanations for rainbows than as a sign of God’s covenant after the flood” is an important first step in dismissing the reality of Allah, Yahweh and God in the same way that a lack of activity on Mount Olympus disposes of the Greek pantheon. Similarly the problem of evil is a strong philosophical counterpoint to the assertion that an omniscient omnibenevolent god has our best interests at heart and ridiculing prayer as an effective prophylactic against disaster is amply justified by its track record.
The existence of theistic gods is an absurd and easily refuted fiction which is why many religious apologists fall back on cosmological and ontological justifications that really only speak for the deistic gods of distant creation and divine apathy, but nobody cares about them. Christian theologians attempt to argue from ‘anthropic principle’ to ’ergo Jesus’ but there is no logical connection. You cannot get from an “unmoved mover” to any of the gods peddled by religion and a good thing too. A-theism allows us all to build our society on a strong secular ethic, free from moralising but not from morality, by accepting the undeniable truth that there are no gods to guide, beguile or coerce us into error.

Thoughts on GMO

I’m a science guy; I have a degree in genetics, follow technology trends, watch documentaries, read popular science books and magazines and am generally an all-round geek/nerd whenever it comes to new ideas and advances in any field. As a consequence of which I exhibit a tendency to scorn and scepticism when the popular media or lobby groups stand in the way of progress with cries of “frankenfood” or other scaremongering portmanteau and look on with despair when environmentalists attempt to sabotage field trials of GM crops designed to gather data on the very things they claim to be concerned about.
In general, I trust scientists. I trust them to be acting in good faith and with good intentions. I trust their knowledge, their expertise and in particular their ability to assess risk and be aware of the consequences of their actions. This is because scientists are people like me, the people I associate with and once studied alongside and under. Scientists are rarely ideologues since experimentation has a nasty habit of proving cherished notions false and, outside of B-Movies, they are only occasionally mad.
The media however always have an agenda, which is to make a science story ‘interesting’ to a lay public steeped in popular cultural tropes about science but barely literate about the science itself. This makes them seek out the conflicts, giving small but vocal protest groups equal time and weight in debates that elevate opinion over knowledge and ideology over data, none of which serves the public well.
The truth is that there are legitimate public interest questions about genetic modification that need addressing. From a strictly scientific point of view the message needs getting across that moving genes between organisms is not Frankenstein science. Genes have been jumping around and between organisms by natural vectors ever since the first Adenine molecule said hi to a Thymine, coding for whatever proteins natural selection saw fit. That scientists can now do the job with more precision than a random phage can is not an abomination to get spooked about but an achievement to be celebrated.
From a societal point of view we absolutely need to have the debate about how these advances are applied and in particular how the products are commercialised. For example should companies like Monsanto be able to own patents on both herbicide resistant grain and the specific herbicide it is resistant to? Is there a bio-safety reason to make GM crops sterile or is it only to stop farmers harvesting seed for the following year? Do we really need to label foods as GM once they are deemed to be safe for human consumption by government food standards agencies?
I don’t propose to offer answers to these questions but as a general principle I do believe that the research and development of GM technologies should not be entirely, or even mainly in commercial hands. Whilst I trust the good intentions of scientists I am less sanguine about the motives of corporations and separating the development of GM technologies from the marketing of them would take away a lot of the opportunities for exploitation (for the same reason I also think that medical research should not be done by pharmaceutical companies). Ideally, given the potential of GMO’s to increase crop yields and nutritional value I would rather see development centrally funded and overseen by the World Health Organisation or the U.N and the products released to manufacturers to sell under a (revocable) licence.
One of the issues that should be understood about GM crops is that once in use natural selection will continue to operate on the weeds and pests around them. Weeds exposed to high levels of Glyphosate will evolve their own resistance (more likely actually than acquiring it from their GM neighbours) and bugs confined only to pest resistant crops will evolve the ability to infest them. This is not a reason to vilify GM but a reason to modify farming practices to acknowledge the reality. This is nothing new: the transition from hunter-gathering to agrarianism and more recently to monoculture and the green revolution all required a shift in methods and practice. The provision of non-modified crops as refuges for insects among the pest resistant strains maintains biodiversity and lessens the selection pressure on the bugs to adapt, but farmers in several third world countries are failing to do this, partly for economic reasons and partly from lack of understanding, but this could be rectified under the right auspices.
I don’t deny the environmentalist's right to raise questions about the safety and wisdom of GM technology and I have sympathy with those who protest the way Monsanto and others appear to profiteer from it. But these are separate issues that should be addressed separately and without hysteria and disinformation. We may soon have 9 Billion mouths to feed and whilst I am not suggesting GM is the only solution to world hunger, it is a powerful tool to have available.