Lima, July-December, 2023
(Articles by date of arrival)
founder of Humanist Action Ghana
We interpret reality with reason and science, and try to live with values and without supernatural or paranormal beliefs. We organize free activities (speeches, seminars, debates, video-forums) especially for young people, and secular ceremonies (names of children, confirmations, marriages, funerals) for non-believers. Email: humanarazon_peru@yahoo.com
Lima, July-December, 2023
(Articles by date of arrival)
I grew up in a devout christian home in Southern Ghana. My entire community was extremely religious and everyone I knew believed in witchcraft.
No one sat me down and taught me what a witch looks like but it became clear after a while that there were certain qualities that would qualify a person as such. A witch is most of the time a woman who is old. The older she is the more powerful and deadly she is assumed to be. And, she is usually living in extreme poverty. Most of the women who were said to be witches when I was young had outlived most of their family members so they did not have anyone to stand up for them and they could barely afford to feed themselves much less defend themselves from their accusers.
When I began to question my faith I also started to question other aspects of my culture and society that were not fair towards some members of the society. When you are finally able to put into words the things that have bothered you for so long, things that you were never allowed to question or criticise, there is such a huge sense of relief. And when you find a group of people who not only feel the same way as you do but are able to further enlighten you on issues you hadn't even thought of, then you feel you have finally found your place in society.
Becoming a humanist opened my eyes and mind in so many ways to a lot of things that I didn't even realise I was feeling but it also revealed to me all the things that were wrong with my society that needed to be fixed and addressed. Joining the Humanist Association of Ghana in 2013 and later the Humanist Service Corps (HSC) volunteering program in 2015 did all those things but I only truly found my purpose when I started working in one of the camps for women accused of witchcraft in Northern Ghana.
In Ghana, when you think about NGOs and Humanitarian work, you equate them to white people who come down to Africa to help the poor Africans that live here. And that was what I thought too until I went up North with HSC and got a first hand experience working with a Ghanaian non profit led by Ghanaians. HSC was a humanist volunteer program that aimed to do non profit work in an ethical way. That means we were there to support a Ghanaian non profit in whatever capacity they deemed fit. It was refreshing to see Ghanaians like me take up the mantle in bringing humanitarian aid to our people and I realised that I wanted to be a part of this change, to be a Ghanaian who cares about doing non profit work not because it is a job but because I actually care about helping people.
HSC supported our local partner non profits in their work bringing humanitarian aid to women who had been accused of witchcraft and banished to live the rest of their lives in ‘witchcamps.’
In the Northern region of Ghana, being accused of witchcraft under any circumstance, as a woman is very dangerous. Before the existence of witch camps, women who are accused were put at the mercy of angry mobs which would likely include their neighbours, friends and even family members. Suspected witches were stoned or burnt alive.
Although the camps are a refuge from violence and death for women who are accused, life in the camps is not easy. Women in the camps live in poor conditions with little access to water and food.
There are currently 6 witch camps spread out through the region and there are over 1000 women and about 400 children living in them. These children were sent to live in the camps to serve older relatives that were accused who are unable to take care of themselves due to old age. These children spend their lives in servitude with little or no access to formal education and they are usually unable to leave the camps due to the stigma that comes from living with accused women.
My job was to interview the women living in the Kukuo witchcamp so we could have records of each woman's story. I heard 113 stories of misogyny and abuse. All of the women had been accused of using supernatural powers to harm others in various ways such as causing accidents and even causing plagues and famine.
A woman I spoke to was accused of causing her co wife to be barren, another was accused of causing a family member's poor performance in school. Another was accused of causing the electrocution and death of a young boy when an electric pole fell during a storm and another was accused of causing the illness of a community member by feeding her food in dreams.
All of these women were forced to confess to their crimes through intimidation and fear of violence.
A majority of the women living in the six camps will live the rest of their lives imprisoned there. They will die in the camps and be buried in the camps. And another woman will arrive to live in their huts and continue the cycle.
How do we solve such a sensitive issue in an ethical way? As much as I may want to, I cannot just tell people that witchcraft does not exist. I would not be able to achieve much by telling people what they can or cannot believe in. In fact, doing that would make an already dangerous situation even more dangerous for the women living in these communities. How do we prevent future accusations? How do we stop feeding the camps and protect women from violent attacks?
I asked myself these questions for years and through them, Humanist Action Ghana, a women's rights non profit was born.
Our mission is to end witchcraft accusations and poverty in low income, low education communities in Northern Ghana that also have high cases of witchcraft accusations. We do this by empowering women who are at high risk of accusation economically through vocational training programs that teach them skills and provide the tools they need to set up their own businesses.
When these women become financially stable the chances of them being accused is low and they are able to defend themselves against potential accusers. They are able to provide better education opportunities for their children and family members which will in turn curb other negative social issues such as teenage pregnancies, child marriage and eventually change the way people in these communities view incidences that would qualify as supernatural events.
Our work is not easy and its impacts are long term but our motivation is still strong because each year that more women are banished to the witch camps, there is a greater need for intervention and a long lasting solution.
We need help from the Humanist community to create awareness for our work and to donate towards our program to train more women to become economically stable so that they can grow old in dignity and security.
In 1974, when I was 13 years old, I heard on a Lima radio station the offer to give a copy of the New Testament to those who requested it. Since I liked to read, I asked for and received the copy and so the giver, who was a pastor, invited me to visit his small evangelical church. It was the beginning of my experience as a biblical Christian believer and thus my departure from the Catholicism that had been instilled in me at home and at school. Due to my inquisitive personality, I remember that when I was already 16 and finishing high school, I sometimes had doubts: “What if this isn't true?” A friend I met at that church and was baptized with me, however, later introduced me to reading books like Erich Fromm's The Dogma of Christ , and we stopped going to there.
The following year, in 1978, I entered the career of human medicine at the Universidad Nacional Mayor de San Marcos (UNMSM), but due to my doubts and concerns about knowing more about sciences and humanities became more pronounced, I read, among others, the work Why I am not a Christian by Bertrand Russell, and I changed to the philosophy school in 1983. While I was a student there, the interdisciplinary magazine Sollertia [2], directed by a biology student[3], published some of my articles where I questioned God and religion. In 1992 I gained a degree in philosophy and entered university teaching at my alma mater.
In 1994 I published my first book Doesn't God Exist? Essays on the philosophy of religion based on those and other writings. Shortly afterward I had epistolary communication with non-believing philosophers Paul Kurtz (USA) and Finngeir Hiorth (Norway) due to my interest in the magazines Skeptical Inquirer and Free Inquiry founded by the former and the humanist and atheist books of the latter.
In 1995 I released my second book Authoritarianism and Humanism according to Erich Fromm. His vision of man, religion and ethics that was the thesis with which I obtained my degree in philosophy.
And we also teach, when possible, this kind of criticism to university students in our country of ancient Andean-Catholic syncretic tradition where, especially in the mountain provinces and even in its universities, natural forces are still worshiped, especially to the hills, the earth and the water, with Our Fathers and Hail Marys.
In 2009, an administrator of the digital group Atheists in Peru invited me to form an organization of non-believers in the country with other non-believers and by vote the name of the Peruvian Association of Atheists (APERAT) was chosen, which was only successfully registered in the public registries in 2011. In its first stage, we were able to carry out various activities such as talks, debates, video forums, etc. Currently, in addition to having changed its original logo and statute, it presents itself as an organization that has secular humanism among its pillars and carries out public activities from time to time.
Since December 2023, through a statement posted on the website and Facebook of the SSH, its founding president and the last one to date, reported that its activities were suspended “indefinitely” and that “both membership and the board of directors were going to be dissolved.” They cited a lack of time and money to dedicate to the organization, as well as “irreconcilable differences on the board” regarding its goals and the difficulty of “agreeing on what activities we should pursue and what positions we should take regarding different incidents on the national scene.” .
But despite the discussions and disagreements that occurred and continue to occur in any of these groups, currently there is a variety of pages, especially on Facebook, both collectively and individually, by atheists and independent secular humanists from various parts of the country,[6] which demonstrates the growth and the presence, at least virtual, of Peruvian non-believers.
[1] Although we can find humanistic approaches in thinkers from ancient Greece and China, humanism itself is a cultural current that appeared in the era of the European Renaissance to once again focus on the human being without yet being a non-believer. At present there is more than one humanism, we can talk about: 1) religious humanism itself, thus there would be Jewish, Christian, Muslim humanism, etc., 2) universalist or siloist humanism, based on the pseudonym Silo of the Argentine writer Mario Rodríguez Cobos (1938-2010), concerned with personal, social and political change in the world, but also accused of being sectarian and messianic, and 3) rationalist, skeptical, non-religious, atheistic or secular humanism that denies the supernatural and divine (there are groups called humanists Jews and “religious” who follow this vein). Traditionally in Western countries when talking about humanism they refer to secular humanism (based on several manifestos that appeared between the 20th and 21st centuries) which is politically liberal although there are also atheistic humanisms such as socialist, communist and anarchist.
Widely understood in our country, we find books such as that of the Peruvian philosopher Francisco Miró Quesada Cantuarias (1918-2019): Humanism and revolution (Lima: Casa de la Cultura del Perú, 1969), where he does not question religion but in an interview that We made him declare himself an atheist "from an ethical point of view", respectful of believers and open to the possibility of the parapsychological (unlike his colleague and friend, the Argentine Mario Bunge (1919-2020), a clear critic of the religious and paranormal statements).
[2] In Latin, solercia: Industry, ability and cunning to do or deal with something.
[3] There were not yet specialized faculty journals as there are now.
[4] To date, Eupraxofia has 17 issues published: 4 printed and 13 digital, and Neo-Skepsis has 16 issues published to date: 4 printed and 12 digital.
[5] Initially it was called Skeptics on the radio and it was broadcast over the open signal and on the Internet from a station in Lima (I had the pleasure of being one of the first co-hosts).
[6] Such as Peruvian Atheism (101 thousand followers), Peruvian Atheism Reloaded (2 thousand), Official Community of Peruvian Atheism (803 members), Atheists-Peru (2,800 followers), Atheists and Free Thinkers of Peru (3,600), Cusco Ateo (34 thousand), Scientific Naturalist Humanism (593), the Secular Humanist Circle-Trujillo (165 members) or the Humanists of Huancayo (121 followers).
The Humanist Society-HSS founded in 2010 is a group of humanists, atheists, agnostics, skeptics and other like-minded people in Singapore.
One in five Singaporeans (20%) are non-religious, according to the 2020 Census.
We are an active voice for non-religious people in Singapore who pursue ethical and fulfilling lives.
We are guided by reason, informed by evidence and driven by compassion.
Public Education: We conduct public talks on science, ethics, current affairs, religion and legal matters. We have invited guest speakers from all segments of society, including the university professors and civil society activists.
Social Events: Social events provide a valuable space for humanists, atheists, skeptics, agnostics and other like-minded people to interact and debate with one another. For example, we had BBQs, musical performances and bimonthly socials called Humanist Cafe.
Community Service: We have launched several initiatives to help the needy. We have organised charity book sales, beach cleanups and blood donation activities.
Voice of Reason: We have taken part in public debates over creationism, secularism, abortion and LGBT rights. In the process, we strive to provide an evidence-based point of view that is rational and compassionate.
Interfaith: Singapore’s religious landscape is very diverse.
While we are not religious, we regularly attend interfaith dialogue as a means to strengthen understanding between various religious groups, and between religious and non-religious communities.
Peer Support: Humanist Cafe is a monthly discussion aimed at providing holistic peer support for the non-religious at multiple stages of life. Guided by facilitators, participants can share their life journeys, giving and drawing support from fellow participants in the process.
Inspired by the celebrant weddings conducted by Humanists UK, we started our celebrant services in 2016.
Vision
A Place in the Singapore Story: Singapore is a young country. We gained our independence only in 1965. Our national identity is evolving.
Our long-term goal is to collect non-religious stories and ensure non-religious Singaporeans a place in Singapore’s nation-building story.