Norm Allen*

Western arrogance and biased Eurocentric thinking have been obstacles to developing Humanism worldwide. We must also take class and cultural differences into account, however. The leaders of organized humanist groups have been primarily middle-class to upper middle-class, highly educated Western Whites. To reach the masses, however, it is often necessary that we tailor humanist messages to their experiences. In the US, for example, poor and lower middle-class Blacks have been attracted to Humanism by activists that shared their cultural interests. In Kansas City, Missouri, a humanist leader focused on the history of Black Humanists and the ways in which humanist ideals helped to substantively develop Black intellectualism and activism. Moreover, that local humanist group hosted poetry readings, jazz and blues performances, soul food dinners, and other cultural activities of interest to many African Americans. In the area of activism, the group engaged in efforts to combat police brutality. These kinds of activities are of interest and relevance to African Americans, and they are in no way inconsistent with Humanism. As in Southeast Asia, the IHEU has not made significant efforts to promote and develop Humanism in Africa. Today there are groups in Ghana, Nigeria, Tanzania, Ethiopia, Uganda, and other nations. Indeed, the potential for spreading humanist ideals far and wide in Africa is truly immense. Why, then, does the IHEU not take advantage of this tremendous opportunity? The IHEU could-and should-do much to aid African Humanists in their efforts to build humanist organizations. In the 1990s, IHEU leadership agreed that it would be a good idea to send several copies of its newsletter to humanist groups in developing countries. This was a good idea, but it was not carried out consistently. It would be a great idea if the IHEU published newsletters for Humanists in various parts of the world, in addition to its main newsletter. For example, there could be a newsletter for Africa, Latin America, Southeast Asia, the Middle East, and so forth. This way, humanist writers in developing countries could promote humanist ideals drawing upon their own experiences. Many Africans, for example, do not have much interest in many of the issues raised by African American Humanists. Moreover, sometimes they cover the same issues from different cultural perspectives. The IHEU could also act to facilitate meetings and actions among Humanists of similar cultures. For example, Ethiopians admire Indians for their long history, rich culture, and ancient civilization. Many Ethiopians relate to Indians more closely than to Europeans. Many Indians are held in high esteem in Ethiopia. Because there are so many humanist groups in India, the IHEU could put these groups in contact with each other. Moreover, IHEU representatives could explore possible links among other cultures, and help to arrange meetings in various countries. The IHEU could also produce pamphlets and other reading materials in different languages. In the 1990s, Emmanuel Kofi Mensah of Action for Humanism, in Nigeria, had plans to develop humanist groups in French-speaking nations in Africa. He did not, however, have humanist reading materials in French. If the IHEU could at least put African humanist leaders in touch with humanist groups in France and other French-speaking countries, this would be a huge boost to the international humanist movement. The IHEU could also take seriously the notion of building sister-city projects among humanist groups throughout the world. If humanist groups in wealthy nations agree to work with their counterparts in developing nations, Humanism will thrive. There could be valuable cultural exchanges, and Humanists in developing countries will stop feeling isolated and neglected. They need and deserve constant support. They are trying to spread humanist ideals under adverse conditions. There is no reason why they should not get a great deal of support from Humanists in the West, who have comparatively vast resources and much experience in the area of organized Humanism.

It is time for the IHEU to host a conference in Africa. If money was no object for hosting conferences in Mexico, India, and other developing nations, there is no reason why a conference should not be held in Africa. Eventually, there should also be plans to host future conferences in Southeast Asia, the Middle East, and other long-neglected areas of the world. If the IHEU is truly an international organization, it must hold some of its meetings throughout the globe. It also helps if international humanist ambassadors are altruistic. People all over the world naturally want to feel welcome and respected. Too often, we have been accused of being cold, unfriendly, and uncaring toward our fellow Humanists. This could be mere perception, but we must change our image. Our leaders are a reflection of the movement. Indeed, many times our leaders bear the only face of the movement. We must be conscious of our actions and how we are perceived. After all, many religionists are known for their acts of kindness toward their fellow human beings. By stressing the importance of altruism, we will only improve our image and help our cause.

Criticizing religion and making humanism relevant

Humanist philosophers must examine ideas that are relevant to solving human problems. As the humanist philosopher Mario Bunge asks in 'Philosophy in crisis' (Free Inquiry, Spring 2001, p. 30):

'Why kill time thinking of a handful of artificial mini-problems, when knowledge and action pose so many authentic and urgent problems? For example, why do not moral philosophers devote more attention to the problems affecting billions of people-such as those of poverty and unemployment-than to those that touch only a few, such as abortion and euthanasia? Just because religionists are more upset by the latter than by the former?'

We need to not merely respond to religionists. We must also take the initiative in trying to solve the most intractable problems of the human race. Who knows how much better off the world might be if moral philosophers were primarily concerned with trying to improve the plight of the masses rather than obsessing over the meanings of words, and trying to be obscure rather than helpful?

Defining Humanism

It seems that Humanists will always struggle over definitions of Humanism. In the early 1980s, conservative US religionists attacked 'godless' Secular Humanism. In response, Paul Kurtz led the formation of the Council for Democratic and Secular Humanism (CODESH). CODESH leaders believed it was necessary to stress the democratic thrust of their conception of Humanism to distinguish it from 'godless' communism, which was also under attack by Christian fundamentalists.

Kurtz and others also wanted to distance themselves from religious Humanism. Even religious Humanism has different varieties, however. There are those calling themselves Christian Humanists. There are members of the Unitarian Universalist Association who embrace deism or other vague beliefs in a Supreme Being. Paul Kurtz speaks of non-religious religious Humanists who reject belief in a deity while embracing the trappings of traditional religions such as ceremonies, rites of passage, singing, and so forth. Furthermore, some lexicographers define Humanism as a religion. For these reasons and others, it will probably always be necessary to define the many varieties of Humanism (or Humanisms) to avoid confusion.

Final thoughts

We should welcome those that have a sincere interest in our life stance, though they might not be prepared to become full-fledged Humanists. Religionists are largely successful at gaining converts because they are engaged in a time-consuming process of influence. They understand that people must convert in their own time and in their own way. Likewise, Humanists must learn to be patient and not expect everyone with an interest in Humanism to be ready to embrace it immediately and in its entirety. Indeed, for many-if not most-former religionists, the abandonment of religion was a very long and painful experience. We must always keep this in mind as we are trying to broaden our appeal and increase our numbers. It is time for organized Humanists to get serious about developing Humanism worldwide. The time for mere lip service is over. Let us open our minds and try our best to present the best face of Humanism to the world. We must relate to people on their level, or we will be forever left behind. The future is ours if only we get serious about seizing it.

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* Norm R. Allen Jr. (1957, USA) received a BS at the University of Pittsburgh. He is the Executive Director of African Americans for Humanism and Deputy editor of Free Inquiry.

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International Humanist and Ethical Union 1952-2002
Past, present and future
Bert Gasenbeek and Babu Gogineni (eds.)
Copyright © 2002 by De Tijdstroom uitgeverij.
Republished 2006 at http://www.iheu.org with permission
ISBN 90 5898 041 3 nur 730, 740
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