Category: science education

Maori “ways of knowing” to be taught as science in NZ universities

December 8, 2021 • 9:45 am

The kerfuffle continues about whether mātauranga Māori, or “Maori ways of knowing”, constitutes an independent form of science that should be taught in school science class as coequal to what we know as “real science”.  As I’ve pointed out before, this coequality is simply ludicrous, for mātauranga Māori is a collection of religious beliefs, superstitions, false assertions (e.g. biological creationism), as well as a few practical truths (e.g., how to trap eels). In other words, it’s by no means equivalent to modern science, and the well-meaning but misguided notion of supporting Maori students (as well as confusing all students) by teaching them “their own science” is a recipe for disaster and scientific backwardness. Even New Zealand’s Royal Society is supporting this disaster:

Richard Dawkins has pointed out the same thing:

Now I think I can speak for Richard when I say that neither of us are trying to denigrate the Maori people themselves, who have a proud history (as well as a history of oppression) that is well integrated into modern “colonial” culture. What we are trying to do is simply defend science and ensure that students who are seeking to learn science are not at the same time swallowing a hefty dose of untruths, religion, and mythology. And so we fight on, knowing that the desire to placate the indigenous people is sufficiently strong among Kiwi academics and government officials that they’re willing to degrade science to support ethnicity. But what they’re doing is disadvantaging Maori youth by buttressing their “ways of knowing” as “science”. That will not help any of them who wish to pursue scientific careers.

Previously I had been unclear about whether mātauranga Māori would be taught as equivalent to modern science in high school alone, or also at university. The following advertisement for a teaching fellow came to my attention, and it clearly implies that yes, universities are going to pollute science with mythology, falsehoods, and superstition.

Click on the screenshot to read the whole thing. Note that this is at the University of Auckland—the premier university in the country.

It’s pretty clear from the list of goals below that Maori ways of knowing are going to be taught as biological science. Bolding below the title is mine:

Te Whiwhinga mahi | The opportunity

Te Kura Mātauranga Koiora | School of Biological Sciences (SBS) is seeking to appoint a permanent, full-time Professional Teaching Fellow (PTF) to support the School’s teaching practice and enhance curriculum development in terms of Māoritanga.

The Kaiwhakaako Mātauranga Koiora will work in partnership with other SBS academic staff to support teaching and learning practices that facilitate appropriate integration of indigenous knowledge, te reo, tikanga, mātauranga Māori, and kaupapa Māori into the curriculum.  To achieve this, the successful candidate will work collaboratively with academic staff to understand the opportunities and challenges for incorporating Te Ao Māori into the biological curriculum and will identify potential pathways for curriculum redevelopment and redesign that will support both Māori and non- Māori staff and students, and the wider community in Aotearoa New Zealand.

This is also clear from the qualifications for the job (again my emphasis):

Our successful candidate will bring:

    • Strong experience in teaching relevant to the tertiary sector, preferably in Biological Sciences
    • A post-graduate qualification in biology or related field, although we will also consider applicants with a biology undergraduate qualification and a relevant postgraduate qualification such as in education.
    • Well-developed understanding of principles of te Tiriti o Waitangi and their application in the work environment
    • Understanding of tikanga Māori and confidence navigating Te Ao Māori
    • Proficiency in te reo Māori is preferred
    • Experience of curriculum design and/or pedagogies to integrate mātauranga, tikanga and te reo Māori into courses for diverse cohorts of students.

It’s pretty clear, as other academics in New Zealand have told me, that the incorporation of mātauranga Māori into the biology curriculum is a foregone conclusion. That’s because it’s seen as a form of “inclusion”—misguided though it may be—and a form of inclusion that trumps teaching students real biology and other science.

I would urge New Zealanders and academics to stand up against this development, for its ultimate result will be the world viewing New Zealand’s science as a joke. By all means ensure that Maori have equal rights, and even affirmative action as reparations for their mistreatment, but for Ceiling Cat’s sake do not let their religion and mythology be taught as truth. It’s as if every biology class in American high schools and colleges were forced to teach Biblical creationism alongside evolutionary biology.

Wokeness invades London’s Natural History Museum

October 18, 2021 • 9:15 am

I’ve written twice before about the doings of Anna Krylov, a quantum chemist who’s a Professor of Chemistry at the University of Southern California. She’s had a distinguished career even though she’s still young, but my interest was in her recent piece in the Journal of Physical Chemistry Letters:  “The Peril of Politicizing Science“, which I highlighted in this post.

The piece is a hard-hitting critique of the intrusion of ideology of any sort—from woke to right-wing to Communism—into science, much of the piece based on comparing what happened in Russia (where Anna lived) with what’s happening with the increasing wokeness of science in the U.S. and U.K.  With statements like the one below, her essay aroused both approbation and opprobrium. Kudos to the brave editor who published it!

A short excerpt. I’ve eliminated her numerical references to make reading easier:

Just as during the time of the Great Terror [in the Soviet Union], dangerous conspiracies and plots against the World Revolution were seen everywhere, from illustrations in children’s books to hairstyles and fashions; today we are told that racism, patriarchy, misogyny, and other reprehensible ideas are encoded in scientific terms, names of equations, and in plain English words. We are told that in order to build a better world and to address societal inequalities, we need to purge our literature of the names of people whose personal records are not up to the high standards of the self-anointed bearers of the new truth, the Elect. We are told that we need to rewrite our syllabi and change the way we teach and speak.

As an example of political censorship and cancel culture, consider a recent viewpoint discussing the centuries-old tradition of attaching names to scientific concepts and discoveries (Archimede’s [sic] Principle, Newton’s Laws of Motion, Schrödinger equation, Curie Law, etc.). The authors call for vigilance in naming discoveries and assert that “basing the name with inclusive priorities may provide a path to a richer, deeper, and more robust understanding of the science and its advancement.” Really? On what empirical grounds is this based? History teaches us the opposite: the outcomes of the merit-based science of liberal, pluralistic societies are vastly superior to those of the ideologically controlled science of the USSR and other totalitarian regimes. The authors call for removing the names of people who “crossed the line” of moral or ethical standards. Examples include Fritz Haber, Peter Debye, and William Shockley, but the list could have been easily extended to include Stark (defended expulsion of Jews from German institutions),( Heisenberg (led Germany’s nuclear weapons program),) and Schrödinger (had romantic relationships with under-age girls). Indeed, learned societies are now devoting considerable effort to such renaming campaigns—among the most-recent cancellations is the renaming of the Fisher Prize by the Evolution Society, despite well-argued opposition by 10 past presidents and vice-presidents of the society.

I added a link to the last example since I was part of that effort.

At any rate, Wikipedia says this about Krylov’s piece:

Krylov is an outspoken advocate of freedom of speech and academic freedom.  She is a founding member of the Academic Freedom Alliance and a member of its academic leadership committee. Her paper, “The Peril of Politicizing Science,” has received 55,000 views and, according to Altmetric, is the all-time highest-ranked article in the Journal of Physical Chemistry Letters.

Note, though, that Krylov is no opponent of diversity. Like many of us, she is a liberal, and Wikipedia adds this:

Krylov is active in the promotion of gender equality in STEM fields, especially in theoretical chemistry. She created and maintains the web directory Women in Theoretical and Computational Chemistry, Material Science, and Biochemistry, which currently lists more than 400 scientists holding tenure and tenure track academic positions, or equivalent positions in industry, national laboratories, and other leading research establishments. She has delivered several talks on gender equality in STEM including a lecture at the international symposium in Uppsala, Sweden.

Later in August, I reported on a letter written by Krylov and many colleagues to her own university, objecting to public statements by USC’s Department of Gender and Sexuality studies about the Israel/Palestine conflict and the general atmosphere of anti-Semitism at her school.

This is all by way of background for the very short report below. Anna, who was in London, informed me that she had a great trip to the Natural History Museum, one that she documented in some of her pictures of London here.

But there was one fly in the ointment. As she said, “I I was shocked to see these stickers all over the place” in the Museum:

In other words, “Watch this space for self flagellation.”

That sticker bugs me as well. Why does every institution, including  natural history museums, feel that they have to apologize for and somehow rectify the views of our predecessors whose morality doesn’t comport with current views? As Anna said, this isn’t just one sticker—there are many.  I expect that every museum, art gallery, and historical display in the U.K. is going to go this way. They have no choice.

But Anna didn’t just get peeved, she wrote an email to the Museum which I reproduce below with permission (click to enlarge)

If the Natural History Museum responds (I’m not hopeful), I’ll let you know what they say.

Krylov (photo from Wikipedia)

Public acceptance of evolution grows in the U.S.

August 24, 2021 • 11:30 am

According to a survey just published in Public Understanding of Science, acceptance of evolution is increasing in the United States. Click on the screenshot below to read the article (it’s free), or access the pdf here.

The survey continued data collected over 35 years, but a lot of the methodology is described in the Supplemental Materials, which are not given in this link nor on the journal page, where I can’t find this article (it’s clearly an early publication).  Now other surveys have found a smaller percentage of Americans who accept evolution (see below), but it’s surely because of the different ways the questions were asked.

Here’s the question this survey posed to Americans:

The following question was used in all of the years in this analysis:

For each statement below, please indicate if you think that it is definitely true, probably true, probably false, or definitely false. If you don’t know or aren’t sure, please check the “not sure” box.

Human beings, as we know them today, developed from earlier species of animals.

Acceptance must be the sum of “definitely true and probably true”, while rejection would be the converse.

So the question at hand is simply: evolution or no evolution of humans? And for the first time, acceptance of human evolution, now at 54% , was seen in a majority of those surveyed—an increase of 14% in the last decade. Rejection of evolution (red line) appears to be about 37%, while “don’t know” is about 9%. As the authors note, the increase in acceptance since 2009 or so seems to be due more to those who “don’t know” moving into the acceptance column than to rejectors moving into the acceptance column.

If you look at a similar survey of a Gallup poll over 36 years (below), you see a different pattern, but that’s because they surveyed for more than just acceptance of evolution: they asked whether people accepted human evolution as purely naturalistic (22%), accepted human evolution but with God guiding it (33%), or simply rejected human evolution in favor of Biblical creationism (40%). The figure for rejection is pretty much the same as shown in the figure above, but the difference in “evolution acceptance” is undoubtedly due to the fact that “acceptance” below includes evolution guided by God. If you added that up with the naturalistic acceptors, the Gallup poll would show that 55% of Americans “accepted” human evolution, again close to the data above. But there are two types of evolution being accepted, one involving supernatural intervention. (Intelligent design would qualify, in this way, as “acceptance of evolution.”)

The data, then, are not that disparate between the two polls, but the apparently heartening 54% acceptance of evolution in the poll above seems to conceal the fact that most acceptors see a hand of God guiding evolution. I don’t find a teleological or theistic view of evolution all that heartening, for it still gives credence to divine intervention. And although the authors mention that disparate results of different surveys depend on the questions asked, it would have been nice had they compared the data above with that below.

A few other points. First, among the demographic data (age, gender, education, college science courses, children at home, etc.), the most important factor determining acceptance of evolution is whether the respondent took at least one college science course.

But “demographic data” did not include religion, which, as usual, turns out to be the most important factor determining how one answered the new polls. (The authors play this down in the paper, perhaps because the National Center for Science Education, two of whose members or former members are authors of the survey, have always been accommodationists.)

Nevertheless, when you do a path analysis of how these factors interact, and parse out the individual effects of factors that normally interact (for example, Republicans are more likely to be religious, and therefore to reject evolution), you find that “fundamentalist” religion has by far the biggest effect on evolution acceptance—in a negative direction, of course. (Because I can’t access the supplementary material, I can’t see how they determined whether a religious person was “fundamentalist”.)

Here’s the complicated path analysis and the weight of each factor. Religious fundamentalism has nearly twice the effect, in isolation, of any other factor on whether one accepts or rejects evolution.

Two more points. More men than women accepted evolution (57% vs 51% in 2019, a reduced disparity from 1988, when the data were 52% and 41%, respectively). This is probably because, on average, women are more religious than are men. And in terms of politics, here are the data for its relation to evolution. As you might expect, the more liberal you are, the more likely you are to accept evolution, and there is a huge difference between conservative Republicans and Liberal democrats in accepting evolution (34% vs. 83% respectively in 2019).  Republicans just can’t get with the program!

 

There’s one other point I want to mention. The authors claim that it’s really “fundamentalist religion” that’s at odds with evolution, not really other forms of religion, though I’ve maintained otherwise. Here’s what they say:

Religious fundamentalism plays a significant role in the rejection of evolution. The historical explanation of the low rate of acceptance of evolution in the United States involves the central place of the Bible in American Protestantism. In a country settled piecemeal by colonists of varying religious views and without a state church, it was natural for people of faith, especially Protestants who already accepted the principle of sola Scriptura, to privilege the Bible—or their interpretation of it—as the primary source of religious authority and an inerrant source of information about history and science as well as faith and morals. In contrast, religion in European countries is strongly structured by ecclesiastic institutions and the public receptivity to creationism has been limited as a result (Blancke et al., 2014; Branch, 2009).

It is thus a particular form of religion that is at the foundation of American anti-evolutionism of the twentieth and twenty-first centuries, not religion in general (see Coyne, 2012, for a dissenting view). Indeed, evolution is routinely taught in Catholic parochial schools in the United States, and mainstream Protestant denominations similarly accept evolution (Martin, 2010). While not all anti-evolutionism originates in Fundamentalism and its inerrantism about the Bible, it largely reflects a conservative form of Protestantism with relatively inflexible and inerrantist religious views (Scott, 2009), which we have been calling fundamentalism.

I would deny the claim that it’s only Protestant fundamentalism that’s at odds with evolution instead of religious belief in general. I say this for two reasons/

First, across the world, where Protestant fundamentalism doesn’t have such sway, you still see a negative correlation between religiosity and evolution. Here are data I published in a paper in 2012. There’s a strong negative correlation between religiosity and acceptance of human evolution across 34 countries, but it’s significant even omitting the U.S.point. Further, the only country lower in evolution acceptance than the US is Turkey, which is a Muslim nation.

More important, here are data taken from the Gallup survey mentioned above. Look at “religion”. Yes, Protestants are more likely to be creationists than are others (note that they don’t subclassify “fundamentalist Protestants”), but the Catholics, touted above as being good for teaching evolution in their schools, are still 34% young-earth creationist! What is taught is not always what is accepted!

No, it’s religion of all stripes in the U.S. that’s inimical to accepting evolution. I wish the authors would have mentioned these data as well.

Nevertheless, both surveys show a general acceptance of evolution, though I like the data from the Gallup poll better because it decouples theistic evolution from naturalistic evolution. What I teach is naturalistic evolution, and so I want to know what proportion of Americans accept evolution the way I teach it to students.

When will nearly everyone in America accept evolution, then? When America is like Iceland: a country that is basically atheistic.

Scientific American: Denying evolution is white supremacy

August 22, 2021 • 9:30 am

As we’ve seen, the once-respectable journal Scientific American is circling the drain, with an increasing surfeit of articles pushing a particular ideological point of view—a woke one. Well, this article, by writer Allison Hopper, has a bit of science in it, but it’s mixed with politics in such a toxic way that it’s almost funny. It’s full of unsupported assumptions and false claims, is based on no logic at all, and is false in its main claim for two reasons.  Those of you who still subscribe to this rag may want to either write the editor, Laura Helmuth, or cancel your subscription.

Laura had a distinguished career before she took over this journal (she has a Ph.D. from Berkeley in neuroscience and has edited or written for Science, The Washington Post, and Smithsonian). I have no idea why she lets this kind of tripe into her magazine. But she’s less to blame than the author, who doesn’t even have a coherent argument. All Hopper wants to do is show that American creationism has nothing to do with religion, but that white supremacy, not belief in God, is at the core of creationism.

Read and weep: this is a this is a three-hankie article:

Now over the last 12 years I’ve given plenty of evidence that creationism stems from religious belief: belief in the Bible for conservative Jews and Christians, and belief in the Qur’an for Muslims, with both books having their own creation stories. For one thing, I’ve never met a creationist who wasn’t motivated by religion, and all creationist organizations, including the Discovery Institute, are at bottom manifestations of religious belief, regarding evolution as inimical to belief in God. This is so obvious that only someone with a bizarre agenda could deny it.

Well, Hopper does deny it.  She says that the roots of creationism really lie in white supremacy and not religion. Here’s the logical connection that leads her to that conclusion.

a. If two falsities are in the Bible, they can be connected as causal.
b. Two falsities that Hopper deals with are Biblical creationism as limned in Genesis, and the claim that humans started out with white skin and then God, marking the descendants of Cain, made them black.
c.  The supposedly black descendants of Cain have been historically portrayed as bad people, and then as black people, as the “mark” given to those descendants is said to be black skin.
d.  Therefore the Bible evinces white supremacy, since humans, made in God’s image, started out white, but a bad subset of them were turned black.
e.  In reality, human ancestors were black, so even the Bible story is wrong.
f.  The white supremacy story comes from Genesis (4:15), a book that also tells the creation story.
g.   Ergo, creationism stems from white supremacy.

(Note, as I say below, the white supremacy argument is itself based on religion!)

You’ve already noted a number of fallacies in this argument. One is that if two bad things are in the Bible, particularly in the same part of the Bible, they can be connected, and one can assert that one bad part gave rise to the other. Well, there are a number of mass killings in Genesis: beyond the extirpation of humanity by the Flood, there’s also the destruction of the Cities of the Plain, including Sodom and Gomorrah. And of course the Old Testament itself is full of genocide. By this logic, one could say that creationism stems from an impulse to murder. (Indeed, Hopper connects creationism with “lethal effects” on black people!).

The other bit of “evidence” Hopper adduces to draw creationism out of white supremacy is this (I am not making it up):

In fact, the first wave of legal fights against evolution was supported by the Klan in the 1920s.

Well that’s a strong proof, right? No matter that a lot of people who didn’t support the Klan still went after evolution in the 1920s and before.

And that’s all the evidence that Hopper has. She makes no case that creationism comes from a desire of whites to be on top save the occasional depiction of our African ancestors as white people (and, because they’re often men, this shows misogyny as well). But that claim really argues that our view of evolution comes from white supremacy!

Do you think I’m kidding? Here are a few sentences from Hopper’s article:

I want to unmask the lie that evolution denial is about religion and recognize that at its core, it is a form of white supremacy that perpetuates segregation and violence against Black bodies.

. . . At the heart of white evangelical creationism is the mythology of an unbroken white lineage that stretches back to a light-skinned Adam and Eve. In literal interpretations of the Christian Bible, white skin was created in God’s image. Dark skin has a different, more problematic origin. As the biblical story goes, the curse or mark of Cain for killing his brother was a darkening of his descendants’ skin. Historically, many congregations in the U.S. pointed to this story of Cain as evidence that Black skin was created as a punishment.

The fantasy of a continuous line of white descendants segregates white heritage from Black bodies. In the real world, this mythology translates into lethal effects on people who are Black. Fundamentalist interpretations of the Bible are part of the “fake news” epidemic that feeds the racial divide in our country.

One bit of advice for Ms. Hopper: besides the obvious one that you’re wrong about where creationism comes from, PLEASE stop using the term “black bodies” for “black people”. Yes, I know the phrase is au courant, but it dehumanizes black people in the same way that “slaves” dehumanizes “enslaved people.”  You are using racist language. And what, by the way, are the lethal effects of creationism on black people? Is Hopper speaking metaphorically or literally here?

But I digress.

Hopper is right that the Genesis account of the Bible is creationist, and says that Adam was made in God’s image. But does it say what color Adam was? I don’t think so. It’s just assumed that he was white, but on this point Scripture is silent. In fact, we don’t know, though Hopper asserts it confidently, that the earliest human ancestors were black, though humans certainly split from our closest relatives, the bonobos and chimps, in Africa, and evolved black pigmentation at some point. This is because humans probably evolved from chimplike primates (as “naked apes,” we’re outliers), and chimps happen to have white skin. As the Encyclopedia Brittanica says:

Chimpanzees are covered by a coat of brown or black hair, but their faces are bare except for a short white beard. Skin colour is generally white except for the face, hands, and feet, which are black. The faces of younger animals may be pinkish or whitish. Among older males and females, the forehead often becomes bald and the back becomes gray.

Here’s a photo from Forbes, but you can find lots of photos like this.

Old and young chimps from NBC News:

It’s entirely possible that the first members of the hominin lineage after it split from the chimp lineage had light skin, and darker skin evolved later via natural selection. If this is the case, Hopper’s argument falls apart. But it doesn’t matter, because, really, who cares besides evolutionists and anthropologists—and energetic anti-racists like Hopper—about the skin color of the earliest hominins? I’m not claiming that the earliest members of the hominin lineage were white, and I’m certainly not making a case for white supremacy, for our later hominin ancestors were surely much darker. All I’m saying is that these early hominins could have been white or gray. Hopper has no way to be sure, and in that case she has no argument.

It is likely that after several million years, hominins in Africa did evolve dark skin, and that those hominins were the ones that gave us fire, tools, and other rudiments of culture. But I don’t see how that buttresses Hopper’s argument. Even if it did, her big fallacy is not assuming that the first hominins were black, but connecting white supremacy supported by some religionists with creationism, with the former giving rise to the latter.

Why does Hopper make this argument? Because she has a goal:

My hope is that if we make the connection between creationism and racist ideology clearer, we will provide more ammunition to get science into the classroom—and into our culture at large.

Good luck with that!  Because creationism really comes from religion, and accepting evolution would overturn the faith of many Biblical literalists (about 40% of Americans), you’re not going to change their minds by telling them: “Hey! Your creationism is really a manifestation of white supremacy because the story of Adam and Eve is a tale of white supremacy!”

But were Cain’s descendants really black? Hopper assumes that they were, and that’s how many people have interpreted the story, but let’s read what the Good Book says (King James version; Genesis 4:15).

And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him.

This is a “mark”, not dark skin, and I can’t find any scholar who interprets the Hebrew as meaning “dark skin”. Furthermore, the “mark” placed on Cain was not to identify him and his descendants as miscreants, but to protect them.  Here, from the King James Bible again, are verses 9-16 from Genesis 4:

9 And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.

11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;

12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

13 And Cain said unto the Lord, My punishment is greater than I can bear.

14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

15 And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him.

16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden.

The “mark” is clearly given by God to protect Cain, so even if it were dark skin, for which there’s no evidence, it means that dark skin marked Cain and his descendants as people protected by God. How does that comport with Hopper’s narrative?

I’ve already gone on too long picking additional in Hopper’s Swiss cheese of a narrative, but I have one more bit of evidence that tells against her risible theory.  And that is this: historically, in the United States black people have been far more creationist than whites. If creationism draws from white supremacy, then haven’t black people heard the news?

Here are some data from a Pew Study in 2015: see bars 4-6 from the top:

So there you have it, ladies and gentlemen, brothers and sisters, comrades and friends: an insupportable argument, weakly based on erroneous science, and gracing the pages of what was once America’s premier science magazine. How low the mighty have fallen!

All I want to add in closing is that Hopper is dead wrong in claiming that the roots of creationism are not in religion, but in white supremacy. And, as the supreme irony in her argument, the “white supremacy” argument is rooted in, yes, the Bible! So even her main thesis is wrong. Yes, no matter how you slice it, even Hopper’s way, creationism is an outgrowth of religion.

In case they ditch this article, I’ve archived it here.

Neil deGrasse Tyson osculates religion, arguing that dissing religion impedes accepting science

August 17, 2021 • 9:15 am

Neil deGrasse Tyson prefers not to go after religion very strongly (though he has on rare occasions), believing that if you diss somebody’s religion, it prevents them from accepting the science you want to purvey—especially evolution. And he’s probably right, at least if you try to cover both subjects in a single lecture. The result is that Tyson is soft on faith, as you can see in the video below.

This video was put on YouTube last year, but I don’t know the venue or the title. Tyson shows a ranking of 34 countries and the degree of acceptance of evolution of their inhabitants. It’s well known data, but Tyson cherry-picks it to try to show that “religious” countries can be relatively high in accepting evolution, touting accommodation and giving us “hope in the world”. At least that’s how I understand his aim. Examples he adduces are these:

a). Britain is high in accepting evolution but was the country where the Anglican religion was founded. Tyson said that this shows that Britain was “a quite religious community” but is still “very high in this evolution support.” (That was centuries ago, and Britain is no longer so religious!)
b.) Likewise in Germany, where Protestantism was born under Luther, acceptance of evolution high as well. Ditto with Catholic Italy.
c.) Eastern bloc countries are low on religion, as you might expect as they were largely atheistic countries under communism, but fall in the middle on accepting evolution

Tyson finds this “hard to understand”, presumably because religion is supposed to be inimical to accepting evolution. He gives an anecdote about sending people who question the absence of God in the AMNH’s Big Bang exhibit over to the “human evolution” exhibit, concluding that the AMNH’s evidence for evolution is much stronger than the Big Bang in buttressing acceptance of evolution (he doesn’t mention physics). I grant him that, but so what?

Tyson then boasts about how he bested Dawkins in a panel discussion, showing a video of their verbal fencing. Tyson asks Dawkins whether, though Dawkins wants badly to promote evolution, doesn’t he undercut that purpose—and his role as “Professor of the Understanding of Science”—by being a vociferous anti-theist? Doesn’t criticism of religion dispel the “sensitivity” needed to get people to accept science?

It’s a fair question, and one that I’ve faced. Dawkins responds by saying, “I gratefully accept the rebuke” and then goes on to give his own anecdote. In the meantime, Tyson narrates the video by showing how successful he was in “dissing the dude” (Dawkins). Tyson is clearly showing off, but implicitly arguing that you can’t criticize religion if you want people to accept evolution.

The answer that I give is that you can be both an antitheist and a promoter of evolution—you just don’t do it at the same time. Does Tyson think that Dawkins should simply take off his antitheist hat and never criticize religion at all? That idea neglects the fact that the downside of religion goes far deeper than merely preventing acceptance of evolution. Look at what the Taliban does, for instance, or how Catholicism has led to all kinds of inimical restrictions on sex, to the terrifying of children, and to pedophilia. Look how hyperorthodox Jews turn women into breeding stock.  Religious wars and disputations have led to the death of millions. Next to that, creationism is small potatoes.

So no, Dawkins shouldn’t shut up. After all, The God Delusion was one of the best sellers of our time, moving more than a million copies.  And as the old Dawkins site “Converts Corner” attests, it helped dispel the religiosity of many people.  So Richard’s antitheism was instrumental in helping drive people away from faith and towards rationality—and science. (Note how many people in the Corner link the rejection of religion with the acceptance of science.)

At the same time, with his evolution books like The Selfish Gene, Climbing Mount Improbable, and (my favorite), The Blind Watchmaker, Richard not only educated people about science, but got them to accept evolution and its marvels. How many people have attested that it was Richard’s writings that brought them to accepting evolution and appreciating science?

So while Tyson may be right about dissing religion and selling evolution in the same lecture, Dawkins has been inordinately successful in not only helping drive religion from our world, but in getting people to accept and love science. You can say that without the first activity he would have been more successful at the second, but Dawkins, like me, has more than one goal in his life.

By the way, if you analyze the data Tyson presents in his talk above, it actually provides some support for the incompatibility of science and faith. What I did in the Evolution paper below (click for free access) was to correlate these 34 countries’ acceptance of evolution with their religiosity. And the correlation was negative. (As President of the Society for the Study of Evolution, which publishes the journal, I got the privilege of publishing one article, and I wrote this one. As you can imagine, it took some trouble to get it accepted, but the journal did print it!).

If you take Miller’s data shown in Tyson’s talk, and correlate it with the religiosity of the 34 countries, with each dot representing a country, you see a strong and significant negative correlation: the more religious a country is (moving right on the X axis), the less likely its inhabitants are to accept evolution (moving down on the Y axis). Here is that plot with the caption from my original figure:

Figure 1. The correlation between belief in God and acceptance of human evolution among 34 countries. Acceptance of evolution is based on the survey of Miller et al. (2006), who asked people whether they agreed with the statement, “Human beings, as we know them today, developed from earlier species of animals.” (Original data provided by J. D. Miller.) “Belief in God” comes from the Eurobarometer survey of 2005, except for data for Japan from (Zuckerman 2007) and for the United States from a Gallup Poll (2011b). “US” is the point for the United States. The correlation is −0.608 (P = 0.0001), the equation of the least-squares regression line is y = 81.47 − 0.33x.

Now this shows a correlation, not causation, so it may not show, for example, that belief in God makes people resistant to accepting evolution. Another interpretation is that acceptance of evolution is the causal factor, and that leads people to become atheists (this may be true for some folks). But I think, as I said in the paper, a third factor is in play here that leads to the correlation: human well being. For if you plot either various indices of well being, like the UN’s “Happiness Index” or the “Successful Societies Scale” (a measure of social support) against religiosity, you find out that the happiest people, and the healthiest societies, are the least religious. (See my paper for the evidence) And if you lose your religion because your society, as a healthy and happy one, makes religion superfluous, you naturally begin to accept evolution. (As I always say, “you can have religions without creationism, but you can’t have creationism without religion.”) In support of the idea that low well-being makes one religious, I often cite the full quotation from Marx (most people leave out all but the last sentence):

“Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.”

At any rate, I believe Tyson distorts the data by cherry-picking individual points.

Therefore, my explanation for the correlation above, including social causation, is this, written in my Evolution paper:

Creationism in America, then, may be a symptom of religion, but religion in the modern world may itself be a symptom of unhealthy societies. Ultimately, the best strategy to make Americans more receptive to evolution might require loosening the grip of religion on our country. This may sound not only invidious but untenable, yet data from other countries suggest that such secularism is possible and, indeed, is increasing in the United States at this moment. But weakening religion may itself require other, more profound changes: creating a society that is more just, more caring, more egalitarian. Regardless of how you feel about religion, that is surely a goal most of us can endorse.

If you’re interested, read the paper, for it’s written not for professional evolutionary biologists but for the educated layperson.

By the way, the correlation between acceptance of evolution and religiosity also holds strongly for the 50 American states as well. I couldn’t get the data for religiosity of individual states, but in my lecture on the incompatibility of faith and science, I do show a slide in which I there is a bar graph depicting the acceptance of evolution in each state. I found separate data for the ten most religious states (red arrows) and the ten least religious states (blue arrows), and put the arrows next to the states in the bar chart.

As you see below, all the blue arrows are above all the red ones. That is, every one of the ten least religious states has higher acceptance of evolution than all of the most religious states. Why? I think the reason is the same as for the correlation among countries.

 

Thus endeth today’s sermon. Praise Ceiling Cat, and may fleas be upon him. Amen.

How do you change the minds of science deniers?

August 12, 2021 • 10:45 am

This article just appeared in Nature, and while it’s well intentioned, and gives advice that will work sometimes, it’s not, as the author implies, a panacea we can use to convince science deniers of the truth.

Click on the screenshot to read (it’s free).

Now there are lots of techniques for changing the minds of creationists, anti-vaxers, people who think the Jews plotted the 9/11 attacks, and so on. One is good old-fashioned mockery, and don’t think that that’s not effective. There are few things as effective at getting you to examine your views than being laughed at by people you respect (or should respect).  Then there is giving lectures on the evidence, or writing books about it. That’s what I spent much of my career doing to counteract creationists. I debated one of them once (Hugh Ross), but it was clear that the audience (the Alaska Bar Association) was in no position to adjudicate the evidence, and of course debate usually involves rhetoric rather than truth (viz., the “Gish gallop“). I won’t be debating creationists again.

Author Lee McIntyre has another way: a kindlier version of debating. McIntyre has just written a book on the topic; Nature gives his bona fides this way:

Lee McIntyre is a research fellow at the Center for Philosophy and History of Science at Boston University, Massachusetts, and author of the forthcoming book How to Talk to a Science Denier: Conversations With Flat Earthers, Climate Deniers, and Others Who Defy Reason (MIT Press, 2021).

And perhaps the specific beliefs of his opponents—those loons who believe in a flat earth—are the key to his success.

McIntyre feels that the way to convince someone who thinks the earth is a disc that it’s really a sphere involves first gaining their trust by respecting them, and then asking them leading questions.  So he first listens carefully to the deniers and then goes to work. Here’s how he describes it:

So how does ‘technique rebuttal’ work in practice? Here’s my experience. When I attended the Flat Earth International Conference in 2018, I chose to say nothing on the first day, although it was hard to keep my mouth shut when I heard that Antarctica is a wall of ice that keeps the sea from flowing off Earth. By the second day, I was glad I’d waited. I knew if I’d offered evidence, they’d say that space was fake and scientists were liars.

Pseudoscience and COVID-19 — we’ve had enough already

Although I didn’t convince any flat-earthers on the spot, I did learn how to get them to listen. I let them speak, then followed up with questions once the dialogue was rolling. Instead of refuting arguments, I asked, “What evidence might change your mind?” If they said they needed ‘proof’, I asked why existing evidence was insufficient. If they shared a conspiracy theory, I asked why they trusted the evidence for it. By doing that — and not monologuing the facts — I was able to let them wonder why they couldn’t answer my questions.

It is an axiom of science communication that you cannot convince a science denier with facts alone [JAC: I don’t believe that because I’ve seen it happen repeatedly]; most science deniers don’t have a deficit of information, but a deficit of trust. And trust has to be built, with patience, respect, empathy and interpersonal connections. Because I spent the first day listening, even committed deniers were interested in what I had to say.

At one Amazing Meeting in Las Vegas, I had two ex-Hasidic Jews come up to me (in a single day!) and tell me that they realized evolution was true when they started reading about it as kids. That led to them abandoning not just creationism (a belief of many Hasids), but their faith—and ultimately they were rejected by their families. But it was the facts that did the job.

Unfortunately, McIntyre doesn’t actually tell us how many—if any—of the flat-earthers came around to his side.  If you know of a panoply of ways to convince science deniers that they’re wrong, the way to find out the best technique is to test the different techniques and compare the results after some months have passed. Nobody’s really done that.  Now virtually all methods will work on some people, but different methods may be required for different people, so I’m wary of McIntyre’s “one method cures all” approach.

He does report that it works (as all methods will) with respect to the vaccine hesitant:

Arnaud Gagneur, a researcher and physician at the University of Sherbrooke in Canada, and his colleagues conducted more than 1,000 20-minute interviews in which they listened to new parents’ concerns about vaccinations and answered their questions. Those parents’ children were 9% more likely to receive all the vaccines on the schedule than were those of uninterviewed parents whose babies were delivered in the same maternity ward (T. Lemaitre et al. Hum. Vaccin. Immunother. 15, 732–739; 2019). One mother told him: “It’s the first time that I’ve had a discussion like this, and I feel respected, and I trust you.”

Well, sure, that would work (to the extent of 9% success), but what if you show them an ad like the one I’ll put up later today: an ad depicting the ravages of Covid? (I’ve suggested something similar before: showing ads with the relatives and loved ones of those who died of the disease giving their heartbreaking testimony?)

What if you showed parents videos of kids with whooping cough or tetanus? Might that not work better? The problem with Gagneur’s experiment is that the control is “no intervention,” not a “different intervention.” If you’re weighing strategies to combat the science-deniers, you have to test them all.

With respect to my own bête noire—creationists—I’m wary of McIntyre’s method, for I’ve used it. When you use it on creationists, and then ask them questions, they don’t start listening to you simply because they respect you more (well, a few of them will), for you’re attacking not just science, but the entire foundation of their faith: the veracity of the Bible. Doing what McIntyre recommends might change some creationists’ minds, but it’s time-consuming. I’d rather lecture on the evidence for evolution, contrasting that with what creationism predicts, and let the chips fall where they may. In fact, just attacking religion itself might be a better way to dispel creationism than discussing scientific beliefs and evidence, for when religion goes, so goes creationism. You can have religion without creationism, but you can’t have creationism without religion.

This is why I’m always wary of those who tell me the best way to convince people of the truth of evolution, or of the efficacy of vaccination. (Remember Chris Mooney’s similar advice?) With science denialists, let a thousand strategies blossom!

So yes, by all means, if you’re so constituted, follow McIntyre’s recommendations below. They surely can’t hurt. But sometimes I just like to point out the follies of faith.

Where should you do this? Wherever science deniers can be found. Speak up in line at the pharmacy. Volunteer to speak at your kids’ school. Or, if you’re ambitious, join me at the upcoming flat-earth convention. I already have a physicist friend coming along.

Those who want to make a difference can learn how to do so. Resources are available through the Alan Alda Center for Communicating Science in Stony Brook, New York, and the University of Cincinnati’s Center for Public Engagement with Science in Ohio. It isn’t as comfortable as cheering with fellow marchers, but it can be more effective.

More mishigas at Scientific American: A claim that opposition to evolution comes from white supremacy, not religion

July 11, 2021 • 10:00 am

As Scientific American continues its inexorable circling of the drain, it’s approaching the drainhole itself. For, from a week ago, we have an op-ed by Allison Hopper asserting that Americans’ rejection of evolution—73% of Americans are either straight-up Biblical creationists (40%) or think God helped guide evolution (33%)—is due not to religion as many suppose, but to white supremacy. It’s all about racism, Jake! (I was not the first to proposed the religion-is-the-main-cause of rejecting-evolution thesis, but laid out the case, with supporting data, in a paper in Evolution in 2012.)

Hopper rejects that thesis in her Sci Am article, saying that the idea that people reject evolution because of religion is a “lie”. To wit:

“I want to unmask the lie that evolution denial is about religion and recognize that at its core, it is a form of white supremacy that perpetuates segregation and violence against Black bodies. “

Well, she’s dead wrong about her thesis, as I’ll argue below, but also in her claim that evolution denialism “perpetuates segregation and violence against Black bodies.” It does nothing of the sort! You really have to distort your thinking to claim that people are prone to deny evolution because they’re white supremacists, much less embrace the idea that creationism (which is what I’ll call “evolution denial”, since they’re pretty much equivalent in America) creates “violence against Black bodies”. What kind of violence? Has any black person been harmed in the name of creationism? And what is it with this “black bodies” trope?  That seems to me distinctly unwoke, since the trend in “progressive” language is to emphasize the humanity of oppressed people, i.e., “enslaved persons” instead of “slaves”. Saying “black bodies” instead of “black people” clearly dehumanizes people, and I deplore it.

But I digress. Before we examine Hopper’s arguments, such as they are, here are her bona fides from the article:

Allison Hopper is a filmmaker and designer with a master’s degree in educational design from New York University. Early in her career, she worked on PBS documentaries. More recently, she’s been creating content for young people on the topic of evolution. She has presented on evolution at the Big History Conference in Amsterdam and Chautauqua, among other places.

And here’s her article, which you can read for free by clicking on the screenshot below:

Hopper is trying here to jump on the current bandwagon that everything is about race, including rejection of evolution. And, she implies, once we acquaint people with the fact that creationism is a product not of religion but of white supremacy, they’ll give up their creationism and embrace evolution.

Her argument goes like this:

1.) Many people don’t realize that all humans descend from African ancestors (true).

2.) Those African ancestors had dark skin. (Also true.) However, in their case “black” or “brown” does not equate with “oppressed”, since there were no white people to oppress them. Different species of hominin may have oppressed each other, but that had nothing to do with pigmentation.

3.) Importantly, human culture sprang from dark-skinned ancestors who had religion, language, fire, and tool use. These were the foundations, argues Hopper, for the culture we have today. It’s true that these bases (except, perhaps, for religion and language, about whose origin we know virtually nothing) probably sprang from dark-skinned ancestors. But other features of modern culture evolved in Europe and the Middle East, where natural selection had already been lightening skin color. (This constant emphasis on the overweening importance of skin color repels me.) At any rate, agriculture and its attendant amenities of civilization probably arose about 12,000 years ago in the Middle East among people who were not black (but may have been brown) and further developed by people of all colors, including whites and Asians. But who cares? Only someone obsessed with racism and determined to make it the basis for everything bad.

4.) Hopper cares, for she says that evolution’s truth dispels the Biblical story that Adam and Eve (who were supposedly white) were instrumental in creating black people, who descended from a bad person—Cain—who killed his brother. This “mark of Cain” thesis that supposedly connects creationism with white supremacy, is advanced in several ways by Hopper:

Science education in the U.S. is constantly on the defensive against antievolution activists who want biblical stories to be taught as fact. In fact, the first wave of legal fights against evolution was supported by the Klan in the 1920s. Ever since then, entrenched racism and the ban on teaching evolution in the schools have gone hand in hand. In his piece,What We Get Wrong About the Evolution Debate, Adam Shapiro argues that “the history of American controversies over evolution has long been entangled with the history of American educational racism.”

In fact, anybody who looks at the data on creationism sees immediately its connection with the Biblical creation story (not including Cain)—the view that God created everything almost instantaneously, with humans made in His/Her/Their image. Everybody promoting creationism and intelligent design is religious, and all creationist organizations are religious at bottom.

In my life I’ve met hundreds of creationists, and every one of them was religious. (David Berlinski, whom I haven’t met, may be the one exception, but that’s just one person and he may be dissimulating about religion anyway.) They make no bones about their views, either. Yet in none of these people have I heard anything about white supremacy. Sure, there may be racists among creationists—there has to be given the connection between Evangelical Christianity and the South—but you’d have to essentially make things up to argue that creationism comes from white supremacy and that its connection with religion is “a lie.” (At any rate, were Hopper’s story of Cain and Abel true, it still shows a connection between creationism and religion.)

But wait! There’s more:

The fantasy of a continuous line of white descendants segregates white heritage from Black bodies. In the real world, this mythology translates into lethal effects on people who are Black. Fundamentalist interpretations of the Bible are part of the “fake news” epidemic that feeds the racial divide in our country.

There are those “Black bodies” again.  But what are the “lethal” effects? Were black bodies really killed because white bigots and lynchers were motivated by a refusal to accept our ancient ancestry? I doubt it, and I doubt whether they were motivated by religion, either. They were motivated, I believe, by tribalism and the heritage of slavery with its attendant beliefs that blacks were inferior beings.

In fact, when Hopper talks about the dearth of children’s books on evolution, she inadvertently admits that religion (not the story of Cain and Abel!) is tilting kids towards creationism:

If you go on Amazon and look up “children’s books on evolution” you will find about 10–15 relevant titles. This is in contrast to the hundreds of children’s books on other scientific subjects such as chemistry, astronomy and other less controversial subjects. I found only one book on evolution for preschoolers, called Grandmother Fish. The author had to self-fund the book through Kickstarter.

On the other hand, there are hundreds of children’s books available on Amazon that focus on biblical origin stories. Science deniers are pumping money into a well-funded antievolution machine. In 2007, the creationists built their own Bible-themed museum and amusement park. What they understand is that to reach young children you need music, colorful characters and celebration.

Kids get their religion long before they learn evolution, and by the time they’re presented with Darwin and his successors, they’ve had at least a decade of indoctrination in the Bible, with many being Biblical literalists. They are effectively immunized against evolution. Racism is a separate issue.

In the end, Hopper argues that if we can just tell the story of evolution properly, including that we all came from Africa and our earliest ancestors were dark-skinned, creationism would go away:

. . . even in the current literature about human origins that we do have, the end point of evolution is often depicted as a white man carrying a spear. This image not only eliminates our African heritage but also erases women and children from the picture. Because evolution is foundational knowledge, we need the story to be told in many different ways, by many different voices.

As we move forward to undo systemic racism in every aspect of business, society, academia and life, let’s be sure to do so in science education as well. Embracing humanity’s dark-skinned ancestors with love and respect is key to changing our relationship to the past, and to creating racial equity in the present. These ancient people made the rest of us possible. Opening our hearts to them and embracing them as heroic, fully human and worthy of our respect is part of the process of healing from our racist history.

I wasn’t aware that the teaching of evolution was systemically racist; do teachers really deny that our ancestors were African? And does Hopper really believe that accepting that will get rid of racism? Really? Even Darwin was a monogenist, saying that all groups of humans arose from a single ancestor who probably lived in Africa. Did that get rid of racism? I don’t think so, though some people think Darwin’s monogenism was part of a strategy to combat racism.

(I can’t get over my gag reflex when hearing that we need to embrace our ancestors with “love and respect”, since I don’t know that they were either lovable or respectable)

Okay, now what’s the evidence against Hopper’s thesis? It’s strong:

a.) Ask people why they think evolution didn’t happen. Many will say because they believe the Bible or the Qur’an. Nobody will say because it shows that white people are superior. (Of course, you can say they won’t admit their bigotry.)

b.) Every creationist organization from Answers in Genesis to the Discovery Institute is based on religion, while we find no creationist organizations whose platform is white supremacy. As I said, the two are tangentially connected because of the religious and white-supremacist nature of the American South, but this is a matter of correlation, not causation.

c.) Most telling: several surveys, listed and summarized in this paper, show that blacks and Hispanics deny evolution more than do whites. This is the opposite of what Hopper predicts, but makes sense under the “religion-first” hypothesis, since blacks and Hispanics tend to be more religious than whites in general.

d.) There is a highly statistically significant negative correlation between the religiosity of 34 European countries and their acceptance of evolution, as I noted in my Evolution paper. Most of these countries are nearly all white, save France and Germany, which have high acceptance of evolution (and more black people than, say, Iceland or Demark). The US is near the bottom in accepting evolution (I’ll give the data in a minute), not because the U.S. has a higher percentage of whites than most European countries—it doesn’t—but because the U.S. is far more religious then Europe.

Here’s the correlation I found. The U.S., labeled, is next to last in accepting evolution, while below us lies only Turkey: a Muslim country that, by the way, happens to comprise many “people of color”. Note that the most religious countries, to the right, are the least accepting of evolution. I discuss issues with these data (nonindependence, etc.) in the Evolution paper.

And here are the data from Miller and Scott (2006) that I used to make the plot for my own paper:

The religiosity of these countries, which appears in the graph above, came from other sources given in my Evolution paper.

The thing to note is that virtually all these countries are white, and yet the correlation holds across them all. As I said, the countries with the highest proportion of evolution rejectors (those at the bottom)—are not only the most religious, but also probably contain the highest proportion of people of color. This is what the religious hypothesis proposes, but it goes counter to Hopper’s thesis, which predicts that the whitest countries should be the least accepting of evolution, for rejection of evolution is a sign of white supremacy. (Of course, you could argue that white supremacy will be manifested only in countries with a substantial proportion of black people, but that’s pushing it.) In fact, Hopper’s argument is a post facto confection to support anti-racism, and appears to make no predictions that seem to stand up to scrutiny.

It seems to me that Hopper is not only deeply misguided, but also motivated by ideology, tying creationism directly to white supremacy, and almost completely dismissing its connection to religion. As I always say, “You can have religion without creationism, but you can’t have creationism without religion.” Hopper seems to have deliberately ignored data inimical to her hypothesis, which of course is what one does when afflicted with the kind of confirmation bias that comes with wokeness.

And it’s just another sign that whoever’s in charge of Scientific American is letting through ill-informed and erroneous material.  What has happened to that once-respectable magazine? Is there no longer an audience for the lively yet informative articles they used to publish? Are they becoming the Evergreen State of popular science magazines?

h/t: Eli