Even after many centuries of being disappointed and miserably failed by organized religion, Black Americans continue to be extremely devout and show blind faith in self-destructive ways. Religious fundamentalism and bigotry continue to promote sectarianism, sexism, homophobia, xenophobia and anti-intellectualism in Black American communities. Mental Liberation is the final frontier of the civil rights movement.

Join us as we work toward a more secular and rational Black America.

Topics for the 2009 Conference:

1. Why a secular solution to teen pregnancy in black America is needed.
2. The role of the black church in homophobia
3. Where was God during slavery and segregation?
4. Misconceptions about Charles Darwin and race
5. How Black stereotypes have become a second religion
6. Why the Black church receives too much credit for the civil rights movement
7. Why the Black church has alienated the black male
8. The imbalanced relationship between the black female and the black church

E-mail blacknontheists2009@garybooker.org for more information.

In some black communities it’s akin to donning a white sheet and a Confederate flag. In others, it’s ostensibly tolerated yet whispered about, branded culturally incorrect and bad form, if not outright sacrilege.

For black atheists like myself, proclaiming one’s non-belief amidst genial wishes to “have a blessed day” is never easy in the seemingly innocuous context of casual chit chat between black folk.

Yet, according to The New York Times, a small but growing segment of the American population, galvanized by the hyper-evangelical climate of the Republican Pleistocene, have begun organizing nationwide and becoming more vocal about their atheism.

Although African Americans are not visible in the “movement,” some are easing away from religion. For black atheists, actively breaking with religious tradition is an even graver rejection than that of white intellectuals electrified by the “pew-storming” rhetoric of atheist gurus such as Christopher Hitchens or Richard Dawkins.

This is partly due to the fact that the history of African American civil and human rights resistance is heavily steeped in Judeo-Christian religious dogma.

Despite the White Anglo Saxon Protestant religious justification for slavery and domestic terrorism, African Americans converted to Christianity and utilized it as a source of succor, community and spiritual redemption.

No matter one’s actual deeds, life path or personal mores, to be unquestioningly religious in some quarters is to be inoculated from criticism. Noting this historical irony in his blog “The Black Atheist,” Wrath James White states, “In these (black) communities you find more tolerance towards gang-bangers, drug addicts, and prostitutes, who pray to God for forgiveness than for honest productive citizens who deny the existence of God. This, for me, is one of the most embarrassing elements of Black culture, our zealous embrace of the God of our kidnappers, murderers, slave masters and oppressors.”

While there have been critical appraisals of African American adoption of Christianity within the context of European conquest and racial slavery, few propose atheism as a corrective. Indeed, atheism would seem to fly in the face of a cultural ethos that frames earthly pain and suffering as a crucible for achieving rewards in the afterlife.

In the midst of extreme brutality, religious faith can either be seen as a means to mental health, or, as Karl Marx put it more bluntly, an opiate.

— Skikvu Hutchinson

Read the rest at L.A. Watts Times

… Norm Allen discusses black history in the context of science and secularism. He talks about the Senegalese physicist Cheikh Anta Diop, and his humanistic views which were coupled with his science advocacy. He talks about Charles Drew, and his influence on setting up the first blood banks, as well as urban legends that have developed around him. He talks about the pseudoscience of supposed alternative medicine cures for AIDS, and their prominence in the black community. He talks about other black scientists and freethought figures, and defends the argument for the need for a “Black History Month.” He describes the need for skepticism in the black community, focusing on how the black media covers psychics and belief in prophecy, citing examples of Tony Brown and Montel Williams. He also details some of the current black leaders in the skeptical movement, recounting the first African skeptical conference that he attended last year in Senegal.