Assessing Gay Rights in Trinidad and Tobago

by Kwame Weekes

The LGBT community of Trinidad and Tobago is forcing the nation to think deeply about fundamental issues of human rights, the constitutionality of certain laws and the separation of church and State. The community is presently asking for one thing – equality under the law. Unfortunately, the debate has been muddled by the media and politicians in the public sphere so much that the grassroots see a debate about same-sex marriage and are up in arms about such a drastic request. Same-sex marriage is not yet a request of the community because it requires other fundamental changes to legislation that dehumanizes the LGBT community.

The first piece of legislation that affects the community is the Immigration Act of 1969 that lists homosexuals in its nomenclature of the “prohibited class” of persons next to known criminals and “persons who are likely to become charges on public funds.”[i] Next on the list is the Domestic Violence Act of 1999 that offers protection to cohabitating adults, defining a cohabitant as “a person who has lived with or is living with a person of the opposite sex as a husband or wife although not legally married to that person.”[ii] And the one that is all over the media today is the Equal Opportunities Act of 2000 whose intention is to protect persons from being discriminated against in a variety of situations for varying reasons. Discrimination against a person for their sexual orientation, however, is not only excluded but it explicitly states that discrimination on the basis of sex “does not include sexual preference or orientation.”[iii]

This is where Trinidad and Tobago is: legislation that puts homosexuals on the same level as violent criminals and persons carrying infectious diseases, barring them entry into the country; failing to legally protect a homosexual victim of domestic violence if they are in a cohabitating relationship with a person of the same sex; granting legal permission for persons to discriminate against you if you are homosexual under the very Act that is supposed to prevent the same - a travesty of a law.

Now, it is common for legislation to lag behind changes in sociocultural attitudes. I say this because while the law is so explicitly harsh towards homosexuals, a recent study done by Caribbean Development Research Services Inc (CADRES) revealed that 56% of the population were either “accepting” or “tolerant” of gays.[iv] The study also found that women and young people were more likely to be tolerant than others. At the same time, CADRES said that there seemed to be a general misunderstanding regarding whether homosexuality was a choice or not. This general confusion, if cleared up, could make the 56% a bulkier number.

Under local pressure from representative groups like CAISO and internationally from the likes of Kaleidescope, Prime Minister Kamla Persard Bissessar promised Lance Price, Director of Kaleidescope, to give “due consideration” to these issues.[v] The LGBT community held their breaths in hope for five months that change would come only to have their hopes betrayed by the Minister of Gender, Youth and Child Development, Marlene Coudray. Coudray made herself out to seem like a puppet of the Interreligious Organisation when she said that “gay rights” were not included in the nation’s gender policy because the IRO would not have it. “It’s not up to me,” she said in an attempt to wash her hands of any responsibility.[vi]

In a letter to the Express editor I argued that the IRO should not have the political clout that they claim to have and are allowed to have by the government.[vii] The IRO uses a “majority rule” argument to justify their power but, as I highlighted in the article, this so-called majority is only a nominal one. According to the Catholic Church’s (the most vocal member of the IRO) own research, 17% of nominal Catholics attend Mass on Sundays, the bare minimum requirement of the faith whose failure is punishable by eternal hell-fire. I speculated based on studies done in Archdioceses around the world that not all Catholics agree with all Church doctrines. Within the 17% are a number of persons who not only disagree with the Church on this particular issue, but are also members of the LGBT community. For the Church – and by extension, the IRO – to use these numbers to bolster their influence is shameful and the government has to answer to the people as to why this group is given so much air-time regarding homosexuality.

Trinidad and Tobago has a history of deflecting certain concerns to the religious community because no other group has offered itself in an approachable way to give insight. In 2012, CNC3 ran a LGBT series that brought the issue to the public while they sat at home watching the news. A bold and progressive move, I thought. Then, I watched the series. The LGBT community was given a famously flambouyant representative in Saucy Pow, who spoke of a history of child molestation and a current occupation as a male prostitute who serviced many men, some of them police officers.[viii] Saucy Pow is a member of the community, but he is by no means a representative of the cross section of the community that is as rich in diversity as the nation itself. The feature only further perpetuated the notion that members of the LGBT community only had these tendencies because of past trauma – a dangerous untruth used by pseudo-psychologists who would rather the World Health Organisation re-install homosexuality on its list of mental illnesses.

Leela Ramdeen

The CNC3 series gave voice to the religious community. Leela Ramdeen of the Catholic Commission for Social Justice of the Archdiocese of Port of Spain gave us a lesson in Catholic theology, that homosexuality – the orientation – wasn’t a sin but that acting on the orientation was. Sat Maharaj, secretary of the Sanatan Dharma Maha Sabha in condescendingly sympathetic tones said that homosexuals were “sexually deformed” likening them to “deformed children” who needed to be loved by the community. The good thing about these two were that they were courteous enough to acknowledge that homosexuality wasn’t a choice unlike Rev. Dr. Ethelbert Charles who said “How could God condemn them if they were born that way? Homosexuality is a choice. Men and women of their own volition, of their own will, choose to take that kind of lifestyle.” He warned that if they continued without repenting and die, they would “definitely split hell wide open.”[ix]

Trinidad and Tobago prides itself on its religious tolerance in the midst of its great ethnic diversity. The IRO is a symbol of this “religious tolerance” but this tolerance has always amused me. In the video alluded to above, we see three persons of different faiths banding together against a common enemy, all justifying their stance using differing theological arguments. What has the LGBT community done to warrant such attention by the religious?

As stated before, they had the audacity to ask to be treated as human beings. This point has been continuously overlooked and it is an outright disrespect to the LGBT community. Is it that the IRO agrees that homosexuals should not be allowed into Trinidad and Tobago? Does the IRO think that homosexuals should not be legally protected against domestic violence? Does Leela Ramdeen believe that homosexuals should be discriminated against because of their homosexuality? The force with which the IRO has responded to the debate would imply that they answer these questions in the affirmative. However, if asked directly, I doubt they would do the same. The media needs to do a better job in fine-tuning the debate to these fundamental issues.

What people are really afraid of is the phantom of gay marriage that is haunting America and spreading across Europe. Leela Ramdeen said it eloquently in a symposium in April:

            “The Catholic Church said...once you change, or enlarge gender, the consequences of        such a new definition would be monumental, as it could change the meaning of thousands       of UN documents and all our laws. Activists could then use this expanded definition in    their respective countries to strike down laws governing such things as heterosexual     marriage and anything that would seem to discriminate against them.”[x]

No argument was given to show why the definition of gender was intrinsically wrong. We were only told, like the animals in Animal Farm, that if we accept this definition, we would go down a “slippery slope.” Interestingly enough, “slippery slope” is its own logical fallacy. One cannot make a statement true by alluding to possible future demise especially when gay marriage is nothing to be feared.

Rev. Shelly Ann Tenia

The religious hold great influence on this matter but it would be unjust of me to not acknowledge those religious who are more compassionate. CNC3 came under attack at the end of their series from the LGBT community for not giving voice to these said persons. CNC3 relented and aired a follow-up segment with Anglican Rev. Shelly Ann Tenia who emphasised her duty as a minister, acknowledging the humanness of persons in the community. She said “there are faithful Christians who are [homosexual] and understand themselves in that way.” It is beautiful that she would call them “faithful Christians” and perhaps her own unconventional role as a female minister allows her to be a more progressive thinker. Catholic cleric Fr. Harvey was also aired and said something I hope the IRO and all the people of Trinidad and Tobago could take note of: “They have challenged us a lot about what does love mean.”[xi]

Father Harvey

No legislative changes have yet come about as a result of LGBT activism and if we are to prophesy the near future based on what Marlene Coudray has said, no change is just around the corner. However, there have been changes in the visibility of the community. Persons have courageously come into the open about their sexual orientations in a charged atmosphere which has brought about a change in the conversation. The more the public saw that homosexuals were real people, the more compassionate their words became; less “fire bun battyman” and more “I don’t agree with their lifestyle but people should be able to do what they want.” If this upward trajectory persists, all that would remain is for the law to reflect the same attitude. 

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[i]Immigration Act 1969 http://www.oas.org/dil/Immigration_Act_Trinidad_and_Tobago.pdf

[ii] Domestic Violence Act 1999 http://rgd.legalaffairs.gov.tt/laws2/alphabetical_list/lawspdfs/45.56.pdf

[iii] Equal Opportunity Act 2000 http://www.hsph.harvard.edu/population/womenrights/trinidad.women.00.pdf

[iv] CADRES report on gay tolerance and acceptance http://www.guardian.co.tt/news/2013-05-16/gays-tolerated-tt-says-survey

[v] Prime Minister Kamla Persard Bissessar’s promise to Lance Price http://www.guardian.co.tt/news/2012-12-17/pm-promises-rights-gays-gender-policy

[vi] Marlene Coudray : Gay rights out of gender policy http://www.guardian.co.tt/news/2013-05-18/coudray-gay-rights-out-proposed-gender-policy

[vii] Letter to the Editor. A case of religious gerrymandering https://www.facebook.com/photo.php?fbid=10151748096714050&set=a.127924724049.130222.127101449049&type=1&theater

[viii] CNC3 InDepth report http://www.youtube.com/watch?v=BDB6HLCJwbQ

[ix] CNC3 InDepth report. Religious views http://www.youtube.com/watch?v=BDB6HLCJwbQ

[x] On definition of gender http://www.newsday.co.tt/news/0,176770.html

[xi] CNC3 InDepth report. Pro-gay religious views http://www.youtube.com/watch?v=mNt1zKS1A4I

It Might Get Better: LGBT Rights in the Caribbean

by Jonathan Bellot

In a proposal from June of 2012 that briefly made him infamous on a variety of pro-gay websites, the Minister of Education of the Commonwealth of Dominica wrote that he had teamed up with former secondary school principal Simeon Joseph to combat “deviance and homosexuality” in a number of schools on the island. And eradicating homosexuality was a significant factor in fighting this deviance, Education Minister Peter St. Jean asserted. By stamping out such evil and disgraceful behavior, the Minister assured Dominicans, the schools would be well on their way to becoming safe havens for normality, places no longer ruled more by the devil than by God. Indeed, St. Jean noted in September of 2012 that the problem of homosexuality, violence, and general deviance was bigger than he had imagined and that he now had to form a “committee” to deal with the matter. For gay young Dominicans, the message was anything but gay: you are deviant, and you must change your desires, or face the consequences.

Portia Simpson-Miller

St. Jean’s proposal was hardly the first to demonize homosexuality in the island, much less the Caribbean (though St. Jean’s is all the more notable coming from a minister of, of all things, education). The Attorney-General of Antigua, Justin Simon, went on record in 2011 when asked about a repeal of the buggery law to make his stance clear: “there will be no change in the law,” he said, “being gay is morally wrong,” and, in case it was not clear, “I’m still homophobic.” Bruce Golding, the former prime minister of Jamaica, is well-remembered, among other things, for saying on BBC Hard Talk in 2008 that he does “not know” that a Jamaica in which homosexuals can be in the cabinet “is necessarily the direction in which I want my country to go” and does not want pro-gay lobby groups to change Jamaica’s values, while an extraordinary (though obscure) immigration law in Trinidad preventing gays from even entering the island briefly made international waves in 2007, when Elton John, who had been booked to perform there, came up against church leaders. Elton John made it in, and since then, Trinidad, like the other islands, has battled against the issue. However, both Jamaica and Trinidad may be on their way to creating more equitable landscapes for gays: Portia Simpson-Miller, current Prime Minister of Jamaica, famously said she supports civil rights for the LGBT community during her election campaign, and, more recently Kamla Persad-Bissessar, Prime Minister of Trinidad and Tobago, has been at work with Minister of Gender, Youth, and Child Development, Marlene Coudray, to draft a gender policy that will end discrimination against individuals based on (among other things) sexual orientation.

Why the fuss over homosexuality? And, more on point: is there a legitimate reason for granting gays in the Caribbean rights they enjoy elsewhere in the world—the right to civil unions or same-sex marriage, the right to not be discriminated against at school or in the workplace, etc? At first, if you’re liberal on this issue, the answer to the second question might seem simple: yes, yes, and hurry up with it already so we can move on. Some islands have abolished their laws making buggery illegal, after all, and Saba, while part of the Netherlands, has made the pioneering step to not simply recognize but allow same-sex marriage. My own kneejerk reaction is to say “yes” as well. But the question is more complex than a simple “yes” can admit because of how deep assumptions and misunderstandings about homosexuality go in some islands. And to see why the question is complex, we need to look into the first question: what the big fuss over homosexuality is.

The most obvious source of antagonism over homosexuality comes from the bible’s references to men lying with men as with women being an abomination and to the popular interpretation of Sodom and Gomorrah’s destruction as stemming from God’s displeasure at the homosexuality of its inhabitants. Bring up homosexuality, be it in person or in an article online, and you can count on more than a little religious fanaticism. I’ll return to this issue later, but three quick points are relevant: it is by no means clear the Sodom and Gomorrah story refers to homosexuality; it is a serious question why those who proclaim themselves Christian obsess over this rule and not over the other rules near it, including the infamous ones: do not eat shellfish, do not wear clothes spun of multiple fabrics, etc.; and, this may be the biggest hurdle gays have to face in the Caribbean and is one reason getting rid of these laws quickly may not be for the best. So deeply rooted in so many islands is Christianity, in particular the evangelical versions that appeared in the 20^th century, that to decriminalize buggery and in particular to legalize same-sex unions or marriages is to potentially endanger gays in the islands. But I’ll return to this shortly.

Another source of antagonism I have seen comes from race and heritage—specifically the idea that, in Africa prior to the Europeans getting involved, homosexuality was simply not an issue because it was not something any true African allowed or was involved in. Homosexuality, and in particular the LGBT civil rights movement, is a product of the white man in the West, so the argument goes, and one does not need any biblical verses to see that homosexuality was distasteful to descendants of Africans long before their ancestors even knew the bible existed. This argument, while not as pervasive as the religious one, appears relatively often in muted form. It is part of a series of sometimes very broad anti-Eurocentric arguments against a variety of practices and ideas, arguments employed by Africans and those descended from African ancestors alike. The most striking of such arguments is a recent claim by the proudly Zulu president of South Africa, Jacob Zuma, that owning a dog is "not African" and is a "white" practice that should not be employed in Africa; similarly, Zuma claimed earlier this year, polygamy (part of his heritage) is the natural state of things, single women are abominations, and women are trained to be, well, women by bearing multiple children. More common racial claims, ones I heard myself growing up in Dominica, were that certain types of music and food were “white” and others “black”: dancehall and hip-hop were easily “black,” while electronica in general (but especially techno) and rock of almost all kinds were “white.”

These claims, while too sweeping to possibly be correct, often contain kernels of cultural truth: hip-hop, like jazz (which it partly evolved from), was developed by African-Americans, certain types of food are eaten more by cultures containing dominant populations of a certain color, etc. But none of this makes them “black” or “white.” And the fact remains that whether or not a society practiced something in the past, what matters more for human rights is what people practice today. Individuals should listen to and do what they enjoy, regardless of cultural norms.

Other common arguments are easier to deal with, since these stem from misunderstandings or propaganda from the anti-gay. These are the claims that homosexuality is “unnatural,” that it does not occur in any other animal but humans (though most users of such an argument would not accept evolution enough to accept that humans are animals), that homosexuality spreads like a virus, that allowing gay marriage will turn the world gay and cause the end of reproduction around the world, and that homosexuality is equivalent or inextricably linked to pedophilia and sex tourism.

The first thing to say here is that over 1,500 species of animals have been confirmed to engage in homosexual activity—and that’s only the confirmed species, not the ones suspected to, as well. (This is not an argument for following whatever animals do, however, since many of those species also engage in less savory practices, including rape and necrophilia. Rather, this is only a clarification of a claim that humans are the only animals to engage in homosexual activity.). Given that homosexuality is not a virus and that there is no evidence it is a choice (it seems there may be some genetic basis for it, though this is unclear; Richard Dawkins describes it as a misfiring of the brain in The God Delusion), it is impossible for it to spread if people are “exposed” to TV shows containing gay characters. All that can happen is that those who are already gay or bisexual may begin to understand their feelings better by seeing people they can identify with. As for the pedophilia/prostitution claim, which I have never seen anywhere more prominent than in Uganda, this is simply false, since pedophilia is separate from hetero- and homosexuality, and prostitution is an act that has nothing to do with orientation whatsoever, since you can as easily prostitute grinning dolphins as flamboyantly gay men. A pedophile can be gay or straight; there is no reason to link homosexuality with pedophilia. Moreover, the issue with pedophilia, both on an emotional and legal level, is primarily that of consent, and it’s clear that a normal young child is not in the same position to give his or her consent as a normal adult. Homosexual intercourse between two consenting adults, therefore, is very different from intercourse between any adult and a child, since the latter is, in many ways, closer to rape.

A chilling possibility?

With all this said, it sounds great to say we should have gay rights in the Caribbean. And I’m in full support. But I’m also a realist here. And it’s quite clear that, if I could brush a magic wand over the law books of the islands and decriminalize buggery and allow same-sex marriage across the board, the problem would not suddenly be solved. If anything, the problems might, at least for a while, be significantly worse. There would likely be riots, calls to miniature crusades by the evangelists, and more blood spilled than I would like. This is a somewhat absurd hypothetical scenario, of course, as opposed to more drawn-out legislation, but there is nothing to suggest it would be false. The infamous recent beating of a presumably gay young man at U-Tech in Jamaica, while tame compared to other such beatings and killings in the island, shows that the mob mentality to surround, attack, and antagonize “the other,” in this case the gay male, is alive and well there, and it is similar in other islands. Of course, the number of persons in support of gay rights, or, at least, indifferent to homophobia, is on the rise, primarily among young people who have gone to school or to live abroad in societies where homosexuality is not stigmatized to the same degree, but I fear that we still have a long way to go before people in general can be more comfortable with gay rights in the Caribbean.

But here’s the thing: we need to make those steps. While there has been international pressure from America and Britain in particular to stop abuses of human rights for gays in the region, we also have such models to look to as Uganda, which has done precisely the opposite: Uganda has recently signed in a law that, prior to being softened up, was rightly known best as the “Kill the Gays” bill. Uganda’s model is not the way to go. And while some people may say that this is an extreme example of homophobia, one far beyond anything even in Jamaica, this is simply not the case, in the sense that the seeds for such backwards-looking laws are already planted, amidst a few seeds of progressive opposition to the mindset that allows for such laws. We need to plant more of those progressive seeds. We cannot make the Caribbean a welcome harbor to the LGBT community overnight—eBay has stopped selling magic potions, after all, and few obeah men or women will help me with such otherworldly legislation—but we can make it a welcome harbor for tomorrow, or a few tomorrows from now. We need to attack the problem at the root, so it will be easier for better things to grow. Easier said than done, I know, but possible to be done.

We need to speak up. We need to keep this issue in the public eye. There must be more visibility for the LGBT community—more specifically, we must not allow the issue to be forgotten. The more we make the LGBT community visible and real, the more it will become humanized, and the more we will slip into our opponents’ minds the fact that gay people are not, surprisingly, evil monstrosities that must be beaten up and stoned.

But we also need to be careful how we speak. As much as I acknowledge that religion is a central problem here, attacking Christianity and Islam (those the central problem-makers) with broad, militant strokes is not the best solution. We must be prepared to have discussions, and we must be prepared to answer questions: why the bible is not the end-all-be-all of truth and advice, why we should not cherry-pick verses we like, etc. But we must do so empathetically. After all, there are many gay Christians and Muslims, and while I don’t deny the contradiction in that, it is a fact that we cannot ignore. The goal is not so much to eradicate religion as to eradicate homophobia, and so our first goal should be to show that one can still be religious and accept the LGBT community for what it is, without demonizing them as sinners. The next step may be to show more general problems with religion, but this is a much larger step than the first, and so we must go one step at a time if we’re to make realistic progress: that is, those of us, like me, who are nonbelievers can say so, but so as not to isolate our audience, we must also show the reality that many liberal Christians and Muslims accept the LGBT community, and then we can move from there.

We also need to acknowledge that many people simply know nothing about gay, bisexual, or transgender individuals (and transgender individuals will be a whole other post, given that transgenderism is related but nonetheless requires more nuance) and have gut reactions of disgust. I admit I have similar reactions at the idea of a man being attracted to a man, since I cannot personally see the male body as something to be attracted to. But even so, I fully acknowledge the legitimacy of such attraction for those who have it. We need to work to make the very idea of homosexuality more humanized, more everyday. Otherwise, the LGBT community will remain “the other,” a fringe group vying for superiority via transoceanic lobby groups.

The next time this issue comes up, please take the time to contribute in some way: a comment, a letter to an editor, a rebuttal, a petition, art, stories, something. After all, if you’re a heterosexual, imagine being in other shoes: being forced to go to secret areas to be among others like you, areas that, if discovered, could lead to your doom, all because you dance a different dance, a dance that should hurt no one, but that you must dance in private. Just imagine not being able to be who you are, to live a false life you hate, to be driven to depression, self-hate, and suicidal thoughts. The skeleton key to dealing with homophobia, you see, is empathy.

As Kei Miller writes in “This Dance” in his collection, Fear of Stones, a story that humanizes the struggles of a gay youth in Jamaica: “Jeremy would find a girl to hold on to. Always the one with the strong back, the wire waist, the foot movements, he could on, and wine down low low low low. Take the woman to the ground with him. And people used to say, ‘Lawwd, that yout’ can dance eeeeh.’

“But that wasn’t his dance.

“Wasn’t it.

“Almost his dance, but not quite.”

Let’s work to open the floor, so all may dance their dance in peace.

Spreading the Light

by Jason Dookeran

In the Holy Bible, amidst the passages attributed to one Isaiah it is stated, "The people who walk in darkness will see a great light." However, it takes a lot more than simple light to become enlightened. In this day and age, that which had been the light has now become the bringer of darkness, the pillars of ignorance.

I was born in the small Caribbean island of Trinidad, half of the twin-island republic of Trinidad and Tobago. This tiny country boasts amazing racial and ideological differences across its islands. The one glaring thing that stands out is that not many people, even though they may think it, come out and state that they have doubts about their religion. The average Trinidadians who do not have a particular religious leaning refers to themselves as a 'Nowherian', a word specifically created by the Trinbagonian public as a means to describe someone who belongs to a religion in name only, but does not practice or believe the basic tenets of the religion. It is not uncommon to hear someone stating "Well, I'ze ah Catholic inno, but I doh go church and thing..."

It is upon this backdrop that I, in the waning months of 2010, realized that I was an atheist. The admission was based on critical analysis of what I knew, what I thought and what evidence had been presented to me. It is not a decision to take lightly and it is not one that will improve the overall comfort of my social situation, but it is something that I feel I need to do. I'm tired of pretending to be something I am not.

I was born in a rural setting, many miles from the nearest city. The quaintness of my heritage is preserved today in the village that my parents live, a truly bucolic refuge in the hustle and bustle of modern life. My early life, spent as a child in this rural village, was only sparsely punctuated by allusions to faith and belief in an Almighty. Indeed, the only time one would hear prostration to a deity from a neighbor would usually come in the form "Oh God, ah think mih rice bu'n!"

In the first eleven or so years of my life, my only brushes with religion were the odd wedding/funeral and the yearly Hindu prayers my Grandmother/next door neighbor would perform. After the first eleven years of my life though, my mother decided that I needed religion, for one reason or another, and so we went to church.

Presbyterians aren't noted for being massive proselytizers and that suited me fine. The Presbyterian Church is probably one of the more liberal arms of the Christian movement, and as such doesn't put a whole lot of stock in converting people. The informal and open way in which the Presbyterian Church deals with issues makes it ideal for someone who wants to be a Christian, but doesn't want as much of the rituals and rites associated therein. It is also very accepting of science and sees the bible as a figurative tool (mostly) for instruction. From any atheist’s standpoint, it would seem that it's the least threatening branch of the Christian tree, and that may be so if people would follow the doctrine of acceptance, but over time I came to realize that this "doctrine of acceptance" is quite fine in theory but does not carry over to practice. As inviting as this branch was, it wasn’t without its thorns.

Having been internalized into the church (baptized and confirmed), I started attending church regularly, becoming one with the sheep and following unquestioningly. In fact, at one point in time I was seriously considering becoming a minister in the Presbyterian Church. It was in critically examining the church in my preparation for this decision, that I discovered many unsavory things about the Christian religion. These things, coupled with two major issues, caused me to rethink my position.

I was able to gauge and question Christians of "my" denomination freely, since I was accepted as one of them. I gained insight into their thinking and realized that quite a bit of them do not actually believe the tenets of the religion but have some ulterior motive for attending, whether it was using the Presbyterian board to land a job, or because they want to get married in the church. The unsettling thing is that some of them believe and subscribe to the archaic outlines of the Old Testament (selectively of course; the chapters and verses that pertain to their own transgressions are notoriously absent from their interpretation of the scripture) and believe those who don’t believe the same as them to be misguided damned.

The second thing, the one that forced me to reconsider my want to be part of this (or any) religious body, was the indoctrination of youth. On every fifth Sunday, the Presbyterian Church allows the youth of their congregation to deliver a sermon. On a particular fifth Sunday of the year, the entire country is urged by the Presbyterian Board of Youth Affairs to deliver a sermon based on a theme. Outlines are distributed to separate churches and a sermon is done up and delivered on the proposed day. On National Youth Sunday, 2010, the threads that bound me to this institution were irreparably broken.

The sermon outline contained a collection of bullet points that writers were asked to expound upon. One of them, I noticed, called for the dissection of "the persecution of Christian youth." After slowly reading through this section a few times, and finding it to be both misleading and propagandist in nature, I started to critically analyze all the things that were told to me. It was a moment of revelation and one that I look back on as the start of my atheism.

I decided to apply critical thought to the majority of the things I took for granted as outlined by my church doctrine. More often than not, the application of doubt and critical questioning caused the previously accepted facades to fall apart. I was excited! Here was something I should show people; here was something I could present, with requisite evidence, to show something tangible! It could cause a revolution; an uprising. It could make a difference to so many who are blinded. Here, then, was a “great light.” I immediately set about to educate my peers on my newfound epiphanies. That was when I encountered the ugly side of the believer.

Indoctrination is a powerful force. It can make one disregard evidence opposed to one’s belief completely, making one hang on desperately to an ungrounded fable contrary to, and at times in spite of, incontrovertible evidence against it. I brought my basic arguments to bear on the logical fallacies contained within the body of knowledge that my peers regarded as “holy.” I was accused of being a blasphemer. One by one they stopped talking to me or asking me questions because I “think too much.” Only in a religious institution would thought be considered evil and a vice.

Slowly, they drifted from me and I drifted from them. Their inability to understand or simple ignorance of the facts presented made me regard them differently. I decided that since I was finding myself at odds with the church, that I would forge my own path, one where I would discover what the world had to offer by exploring tangible objects and not putting my faith in something I could neither experience nor prove.

Thus began the growth of my skepticism and my move from being simply agnostic (belief in a God but with no belief in organized religion) to atheist. Helped by videos from Richard Dawkins, Christopher Hitchens and Sam Harris, I learned about this new movement and how much of my own ideas were in line with the ideas and thought proposed by these great men. I became a heretic, and I have never in my life felt so free.

Now, with the passing of each day, I meet and interact with more people who share my point of view. Even friends I had considered to be dyed-in-the wool believers are now just as skeptical as me. The wave of reason is spreading, slowly overwhelming the tide of ignorance. Indeed, one can only hope that soon, those lost in the darkness of ignorance shall see the light of reason.