Skip to content

An Interview with Blair T. Longley (Part One)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 18.A, Idea: Outliers & Outsiders (Part Fourteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: November 15, 2018

Issue Publication Date: January 1, 2019

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,749

ISSN 2369-6885

Abstract 

Blair T. Longley is the Party Leader for the Marijuana Party of Canada. He discusses: background; influence on development; and early involvements in activism and politics prior to the Marijuana Party of Canada.

Keywords: Blair T. Longley, Canadian Society, Cannabis, Marijuana Party of Canada.

An Interview with Blair T. Longley: Party Leader, Marijuana Party of Canada (Part One)[1],[2]

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: In terms of culture, family, geography, language, and religion/irreligion, what is your background?
Blair T. Longley: I was born on the barbaric fringe of the British Empire, i.e., Vancouver, British Columbia, Canada, in 1950. I grew up in Dollarton, North Vancouver. In retrospect, it was sort of “frozen in history” when I was young. The natives had been genocidally wiped out by viral diseases, and then relegated to small reservations, many miles away from Dollarton. The area was only beginning to be developed when I was young. There were many miles of beaches and forests that I could explore around my home, where there were almost no other people. Those areas are developed now, such that it is no longer possible for me to go back “home.”
The community I grew up in was almost totally White Anglo Saxon Protestant (there were a few Catholics.) Up until the year 1971, when I was 21 years old, Dollarton had a clause in its property titles which explicitly stated that those properties could not be sold to anyone who was not Caucasian. Therefore, the elementary and high schools that I went to had zero “diversity,” as people would now think of that kind of multiculturalism. I grew up in a family that may be referred to as “third generation atheists,” inasmuch as for three generations nobody in my family had believed in any of the established religious dogmas.When I went through the academic and technical educations of the British Columbian schools systems I was taught to respect rational evidence of facts and logical arguments. In high school, I did best in science courses. Therefore, my primary ways of thinking were based on mathematical physics. My first philosophy was statistical materialism.

2. Jacobsen: How did this influence development?

Longley: When one pursues the prodigious progress made in mathematical physics, one learns about the history of scientific revolutions, whereby there were series of intellectual revolutions, and profound paradigms shifts. Those trends that follow from attempting to more seriously consider what mathematical physics is telling us about the “real” world. One finds that those more and more re-converge with ancient mysticism.  I have spent several decades pursuing those convergences between mathematical physics and mysticism, with particular emphasis upon attempting to reconcile physical science with political science.

3. Jacobsen: What were your early involvements in activism and politics prior to the Marijuana Party of Canada?

Longley: My first participation in registered political activities was going to the founding convention of the Green Party of Canada in Ottawa, in 1983. In 1984, I became a Green Party candidate in the General Federal Elections, in order to help the Green Party become a registered party under the Canada Elections Act. At that time, my main concern was the nuclear arms race between the USA and the USSR, which became quite insane during the 1980s, and reached its most insane point in 1986.

(Of course, now, that situation after getting somewhat better for a while, has now become worse than it has ever been before.) Back at that time, the Green Party was tending to become more mainstream, and therefore, my kinds of radical politics were not approved of by the more mainstream members of the Green Party. That ended up with my also being endorsed as a Rhinoceros Party candidate on the last day of the nomination period, which made national news, due to my becoming a Green Rhino.

During the 1984 General Federal Elections, one of the most important turning points in my life took place when I attended an election expenses seminar given by Elections Canada official, where the political contribution tax credit was explained. I realized the awesome potential of that tax credit, and spent the next few decades attempting to realize that potential. I became a registered agent of the Rhinoceros Party, which enabled me to work on using the tax credit, as political experiments that enabled me to build the factual basis for a court case against the government of Canada regarding the uses of political contribution funds.

From 1982 to 1987, I was publicly cultivating cannabis plants in university family housing gardens, first on SFU’s campus, and then on UBC’s campus. During 1986 I engaged in substantial correspondence with Prime Minister Brian Mulroney, and some of his other ministers, regarding the criminalization of cannabis. In 1987 I was growing several dozen marijuana plants in the center of the family housing garden, in order to gain standing to challenge the constitutional validity of the marijuana laws.

However, when I went to court, the RCMP witness, crown prosecutor, and judge, conspired to make deliberate errors in laws, so that they could summarily acquit me, and therefore, not have to bother to look at the evidence nor listen to the legal arguments that I had prepared for that case. In other words, that court case ended in a completely goofy way. Since then, it has been repeated, over and over again, that Canadian courts were too corrupt to engage in a proper Charter of Rights examination of the original purpose and subsequent effects of the laws that criminalized cannabis.

After my own efforts had resulted in clearly demonstrating that was going to be the case, I stopped doing any more activism on that topic, but rather, devoted all my time and energy, from 1988 to 2000, in working on my court case against the Canadian governments regarding the political contribution tax credit. After I finally won that case, by proving that the government had been arrogantly dishonest about the legal used of that tax credit, in 2000, I attempted to interest all the other registered political parties in adopting my ideas.

NONE of the other registered parties were willing to adopt my ideas regarding the possible uses of that tax credit, EXCEPT the newly registered Marijuana Party. Therefore, the reason that I became associated with the Marijuana Party is that it was the ONLY registered party that was willing to attempt to realize the full potential of the political contribution tax credit.

In 2004, the Canada Elections Laws were changed in ways which deliberately decimated the Marijuana Party. After the Marijuana Party had been effectively destroyed by those changes in the Elections Laws, I became Party Leader, because there was nobody else who was willing and able to do so at that time. I primarily did so in order to continue to work on the political contribution tax credit potential, by finding ways to work around the changes in the Elections Laws which summarily criminalized most of what the Marijuana Party had been successfully doing from 2000 to 2003.

(That is what I continue to do now through authorizing autonomous Marijuana Party Electoral District Associations.)  Becoming Party Leader enabled me to have another court case against the Canadian government regarding Elections Laws that made votes for big parties be worth about $2 per vote, per year, for the big political parties, while votes were worth nothing to smaller political parties. We originally won at trial, however, we lost under appeal in 2008, which effectively made sure that the Marijuana Party could not compete with the bigger political parties.

The big parties actually made money from participating in General Federal Elections, while the smaller parties went broke by attempting to do so. The Elections Laws are set up in every possible way to favour the big parties, while screwing the smaller parties. However, since the big parties also appoint the judges, the typical patterns are for the courts to uphold as constitutionally valid the laws regarding the funding of the political processes which accumulate to result in Canada NOT being a “free and democratic society,” but rather, being a runaway fascist plutocracy juggernaut. Overall, Canada is deteriorating from colonialism towards neofeudalism, while the vicious spirals of the funding of all facets of the political processes are the main factors driving that to happen…

4. Jacobsen: Thank you for the opportunity and your time, Mr. Longley.

Appendix I: Footnotes

[1] Party Leader, Marijuana Party of Canada.

[2] Individual Publication Date: November 15, 2018: http://www.in-sightjournal.com/longley-one; Full Issue Publication Date: January 1, 2019: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Blair T. Longley (Part One) [Online].November 2018; 18(A). Available from: http://www.in-sightjournal.com/longley-one.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2018, November 15). An Interview with Blair T. Longley (Part One)Retrieved from http://www.in-sightjournal.com/longley-one.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Blair T. Longley (Part One). In-Sight: Independent Interview-Based Journal. 18.A, November. 2018. <http://www.in-sightjournal.com/longley-one>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2018. “An Interview with Blair T. Longley (Part One).” In-Sight: Independent Interview-Based Journal. 18.A. http://www.in-sightjournal.com/longley-one.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Blair T. Longley (Part One).” In-Sight: Independent Interview-Based Journal. 18.A (November 2018). http://www.in-sightjournal.com/longley-one.

Harvard: Jacobsen, S. 2018, ‘An Interview with Blair T. Longley (Part One)In-Sight: Independent Interview-Based Journal, vol. 18.A. Available from: <http://www.in-sightjournal.com/longley-one>.

Harvard, Australian: Jacobsen, S. 2018, ‘An Interview with Blair T. Longley (Part One)In-Sight: Independent Interview-Based Journal, vol. 18.A., http://www.in-sightjournal.com/longley-one.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Blair T. Longley (Part One).” In-Sight: Independent Interview-Based Journal 18.A (2018):November. 2018. Web. <http://www.in-sightjournal.com/longley-one>.

Vancouver/ICMJE: Jacobsen S. An Interview with Blair T. Longley (Part One) [Internet]. (2018, November; 18(A). Available from: http://www.in-sightjournal.com/longley-one.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2018. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

Advertisements

An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 18.A, Idea: Outliers & Outsiders (Part Fourteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: November 15, 2018

Issue Publication Date: January 1, 2019

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,457

ISSN 2369-6885

Abstract 

Aynsley Pescitelli M.A., B.A. (First Class Hons.) is a doctoral candidate with some research into cyberbullying, transphobia, and homophobia. She discusses: cyberbullying; prevalence data; and transphobia and homophobia.

Keywords: Aynsley Pescitelli, cyberbullying, homophobia, transphobia.

An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.)[1],[2]

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: You work on cyberbullying. What defines it? 

Aynsley Pescitelli M.A., B.A.: My interest in the topic has always been on the groups that are understudied or have not previously been given a voice in the research literature.  Both postsecondary students and LGBTQ+ persons fit into this research gap; the bulk of the work in this area continues to focus on elementary, middle, and high school populations, and students are examined in large-scale quantitative studies that either do not include LGBTQ+ students or include them as an afterthought or comparison point for non-LGBTQ+ individuals.

I was interested in adding rich, detailed, individual-level data about the experiences of LGBTQ+ postsecondary students to this area of research to examine how their experiences compared to younger samples and the existing limited information about postsecondary populations to hopefully start to fill that glaring gap in the literature.

2. Jacobsen: What ranges of prevalence exist throughout the world based on the best data available

Pescitelli: This is a tough question.  In terms of the LGBTQ+ experience specifically (and more explicitly in the postsecondary arena), there really is not enough research to provide a clear answer to this question.  There just has not been enough of a focus on LGBTQ+ students specifically, so incidence rates are either absent or tough to quantify due to missing data and problems with operationalization in large-scale datasets.

In terms of my own work I cannot really speak to this, since my study was a small-scale qualitative one and one of the criteria for inclusion was that participants had experienced cybervictimization.  So, everyone in my sample had been cyberbullied in one form or another since starting college or university.

In terms of the general postsecondary population, as Chantal mentioned at the book launch, the rates vary greatly from study to study based on definitions employed and other study characteristics (e.g. who was sampled, what the research questions were, time of victimization (lifetime vs within a specified time), etc).

Even within the book, the rates vary greatly from chapter to chapter (ranging from 12.5% in the Chilean sample to over 50% in the chapter from France; other authors found rates somewhere in between).  It certainly appears to be an issue that continues beyond secondary school, regardless of location, but the degree of cyberbullying varies quite a bit throughout the world (at least in terms of the studies conducted to date).

3. Jacobsen: What defines transphobia and homophobia? Why focus on these topics within the research on cyberbullying, as this seems niche subject matter?

Pescitelli: The definitions I employed in my study were as follows:

Homophobia is often referred to as a “fear or hatred or homosexuality and gays and lesbians in general” (Pickett, 2009, p. 93).  It is also often used to explain orientation-based discrimination experienced by bisexual, pansexual, and questioning individuals (Blackburn, 2012; Conoley, 2008; Weiss, 2003).

While homosexuality and bisexuality relate to sexual orientation, transgender relates to gender roles and identities (Nagoshi et al., 2008).  Transgender is likely often subsumed under the wider LGB category because it has only been distinguished from homosexuality within the past century (Pickett, 2009; Weiss, 2003).  Transphobia is described as “fear and/or emotional disgust towards individuals who do not conform to society’s gender expectations” (Watjen & Mitchell, 2013, p. 135).

I think it is important to focus on populations that are understudied or have not previously been afforded research attention.  I would not personally describe it as a niche, but I can understand it appears as such.   The research that does exist points to LGBTQ+ individuals experiencing higher than average rates of both in-person and cyberbullying in postsecondary settings.

So that was what initially drew me to the research area; while this group may be a small one (depending on the institution or location), existing research at all levels of education indicated that this group experienced higher rates of online victimization when compared to their non-LGBTQ+ peers.

So, I wondered why, despite the persistence of this finding, there continued to be such a dearth of research in the area.  Most of the studies that included LGBTQ+ students did so in what felt like an ad hoc fashion (e.g. they noticed there was a difference in experiences, but the sample of students within that group was too small for them to unpack those differences), where the difference was acknowledged but not expanded upon.

Or it was used as a simple comparison point among a large sample of students but, again, not really explained or properly unpacked.  This led me to wonder what similarities and differences existed, and to want to focus an in-depth study on this under-researched group so that I could perhaps start to expand on some of the earlier findings that had little explanatory value

While I was not able to comment on overall incidence rates due to my small sample with a qualitative focus, I was able to learn a lot about the individuals I interviewed and their recent and historical experiences with homophobia and/or transphobia in online settings.  They had all experienced cyberbullying of this nature at very high rates and in various locations.

This was not a new experience to any of them; while they continued to experience online bullying frequently, they also had experienced such victimization prior to starting their postsecondary studies.  As I mentioned when we chatted in person, the forms of cyberbullying (e.g. modes of perpetration, location of bullying) did not seem to differ a great deal from non-LGBTQ+ individuals studied in related research, but there were some differences in the focus of the bullying, the perceived or known motives for the bullying, and some of the ways the bullying was experienced.

So certainly, many similarities, but some unique factors that lead me to believe that a one-size-fits-all approach to combating cyberbullying might not work to eliminate all instances of online homophobia and transphobia.  So, I think more research needs to be conducted with various groups (including members of the LBGTQ+ community) to determine if there are specialized needs or differences in the ways they experience online victimization if such actions are ever to be fully addressed.

4. Jacobsen: Thank you for the opportunity and your time, Aynsley.

Appendix I: Footnotes

[1] Ph.D. Candidate, Criminology, Simon Fraser University.

[2] Individual Publication Date: November 15, 2018: http://www.in-sightjournal.com/pescitelli; Full Issue Publication Date: January 1, 2019: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.) [Online].November 2018; 18(A). Available from: http://www.in-sightjournal.com/pescitelli.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2018, November 15). An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.)Retrieved from http://www.in-sightjournal.com/pescitelli.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.). In-Sight: Independent Interview-Based Journal. 18.A, November. 2018. <http://www.in-sightjournal.com/pescitelli>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2018. “An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.).” In-Sight: Independent Interview-Based Journal. 18.A. http://www.in-sightjournal.com/pescitelli.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.).” In-Sight: Independent Interview-Based Journal. 18.A (November 2018). http://www.in-sightjournal.com/pescitelli.

Harvard: Jacobsen, S. 2018, ‘An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.)In-Sight: Independent Interview-Based Journal, vol. 18.A. Available from: <http://www.in-sightjournal.com/pescitelli>.

Harvard, Australian: Jacobsen, S. 2018, ‘An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.)In-Sight: Independent Interview-Based Journal, vol. 18.A., http://www.in-sightjournal.com/pescitelli.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.).” In-Sight: Independent Interview-Based Journal 18.A (2018):November. 2018. Web. <http://www.in-sightjournal.com/pescitelli>.

Vancouver/ICMJE: Jacobsen S. An Interview with Aynsley Pescitelli M.A., B.A. (First Class Hons.) [Internet]. (2018, November; 18(A). Available from: http://www.in-sightjournal.com/pescitelli.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2018. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

What is in a Name? Towards Common Identity Within Diversity of Nonbelievers

Author: Nsajigwa I Mwasokwa (Nsajigwa Nsa’Sam)

Numbering: Issue 1.B, Idea: African Freethinking

Place of Publication: Langley, British Columbia, Canada

Title: African Freethinker

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: November 8, 2018

Issue Publication Date: TBD

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,460

ISSN 2369-6885

Keywords: identity, name, nonbelievers, Nsajigwa I Mwasokwa, Nsajigwa Nsa’sam.

What is in a Name? Towards Common Identity Within Diversity of Nonbelievers[1],[2],[3]

New Doc 3_3

I am writing this in response to Levi Fragell’s call for the Humanist movement to strive for the common identity the world over. Elder Levi is the current leader, President (2002) of the International Humanist Ethical Union, an organization uniting “nonbelievers” of the world.

What are they? These are individuals who have a naturalistic worldview/life-stance, instead of (most often having rejected) a supernatural metaphysical one. While I agree with his call, I also have found it timely to inform of what is in a name that we have chosen to identify with, for our nascent Humanist organization in Tanzania.

Having evolved to be an Ethical Humanist Nontheist, to me today the question of existence or none of God comes down to evidence of who created him/her/it. This is the gist of the equation. While Theists would say God is self – created, that he/she/it was there from the beginning of time (yet they would deny totally any possibility of nature by itself being there from the beginning) I see it that, it is human beings, MAN who has created God, so much in Ludwig Feuerbach’s line of thinking..!
That I am aware there is three distinctions of Humanism: – Secular, Religious and Ethical humanism, each having certain IMPLICATION. It is important to pay attention to the public implication of the words used, especially so to a movement seeking to appeal and inspire the given populace…

What’s in a name? Each name has a meaning or portrays one. That is so much with many cultures in Africa. Names are given because of events associated. Though of course there has also been blind copying, imitating of western names, likewise Arabic…

New Doc 4_3

Nevertheless, within the African “triple heritage” line, some parents and Nations thought it worthwhile to give two names. One traditional, the other western alias Christian/biblical or Islamic – Arabic. I wish to continue with this tradition, yet footing it on the Humanistic heritage of each “monad” aspect of triple heritage…thus an African name Abapaanja (or Obierika), the Islamic/Arabic  heritage of the Mutazilites and the western (here classic Greece to Renaissance heritage replacing Christianity)
Enters the reality of marketability…the name must be inspiring, appealing, attracting, easy to identify with and positively provocative…That Humanist tradition has several brand names of its identity…Humanism itself, Skepticism, Atheism, Agnosticism, Rationalism, Materialism, Deism, Epicureanism, Nontheism, Unitarianism, Nonbeliever, Non-religious, Freethinking etc.

Freethinking, the last one qualifies best in Tanzania…why…throughout our modern history; we have been a people in search of FREEDOM…Collectively and now as individuals. Freedom from many chains & several bondages. Then came the realization that freedom starts with that of the mind…free mind, and fearless one. Many calls have been made for Africans to emancipate ourselves from mental slavery and colonial mentality. Thus comes the concept of “independent thinking”. This had far-reaching consequences but had limited itself in the hermeneutical reinterpretation of the scriptures and history, replacement of icons (from white ones to black) etc. The next stage in the line ought to be critical questioning of the Gods themselves altogether! Let come freethinking…making a complete breakaway from religion or rather Gods that in fact have never existed in the first place..!

New Doc 3_2

The word “Freethinker” has a strong appeal, provocative whatever it has been used here. People would ask what’s your religion? You would answer I am a freethinker gone beyond religion..! This provokes as it amazes. It means you think, think freely! You reflect, analyze, use your brain and don’t mere believe..!

This has the immediate effect of making them re-examine what you say/what you argue, at least for the moment. They take you seriously, and if you are known to be Ethical, that makes them interested even further…

“A freethinker has gone beyond religion and is living by a golden rule”..!

Then the tradition….Aba-paanja…these were the non-believers “the outsiders” in Ngonde – Nyakyusa culture/tradition. It is the evidence that in every age, generation and culture, there are always individuals who are part of that culture but becomes rationalistic to challenge some aspects of that very culture, rebels within. So it was with traditional African too, not everyone was a conformist..!

Nigerian great writer one Chinua Achebe had one such character (named Obierika) in his great book, Things fall apart. Obierika symbolized nonconformist within African traditions itself..!

Conclusion: which is the appropriate term? Humanism has both sides of coin by its implication to the populace. The positive side, it implies treating each other humanely. This has a strong appeal. Yet it could be interpreted as “MAN worship”. But man is imperfect, unworthy of worship; people would wish to submit to something infallible (Allah)..!

Again Humanism was a social philosophical ideology in nearby Zambia, pursued by its founder father there. Its experimentation failed. So people might assume you are a “die-hard” follower of Kenneth Kaunda’s failed ideology.

New Doc 3_1 (1)

Atheism, likewise Secularism here would be associated with “Godless Communism”…equally a failed system that was tyrannical…forcing people to abandon religions. It was undemocratic, more so lacking in individual liberty. Unfortunately, it substituted the worship of God to worship of Ideology, as propagated one way (only way!) by the s/elect few of the Kremlin.

The term “Philosophy” is a likely candidate. It is a respectable one, looked with reverence. It implies someone who thinks so deep and become wise in arguments. Its problem is it being associated with being a highly educated – Academic – to the level of Ph.D. This excludes the naturally born self-taught thinkers without degrees. Think this way that Socrates, David Hume and J J Rousseau could have been excluded..!

In between, late Philosopher Prof Paul Kurtz – an eminent thinker & Leader & Activist for Freethinking and Skepticism, introduced the term “Eupraxsophy” to rescue philosophy back to its original meaning – the theory that goes with praxis. However, it hasn’t caught fire thus far. It awaits the future..!

“Freethinking” stand out the best. It is a process…to think…freely…and fearlessly…
It has strong appeal because it connotes freedom of the mind, something that Africans yearns for, collectively and more so as Individuals.

Thanks, …it’s an unpublished work of 2002, published now the first time in 2018.
PS: While the central argument of the article stands, however things have changed since. Nowadays, markedly from 2012 with the rise of a new generation of nonbelievers, the terms “Atheism” and “Secular Humanism” have become the preferred ones. So be it..!

Appendix I: Footnotes

[1] Founder, Jichojipya/ThinkAnew.

[2] Individual Publication Date: November 8, 2018: http://www.in-sightjournal.com/nonbelievers.

[3] Image Credits: Nsajigwa I Mwasokwa (Nsajigwa Nsa’sam).

Appendix II: Citation Style Listing

American Medical Association (AMA): Mwasokwa N. What is in a Name? Towards Common Identity Within Diversity of Nonbelievers [Online].November 2018; 1(B). Available from: http://www.in-sightjournal.com/nonbelievers.

American Psychological Association (APA, 6th Edition, 2010): Mwasokwa, N. (2018, November 8). What is in a Name? Towards Common Identity Within Diversity of NonbelieversRetrieved from http://www.in-sightjournal.com/nonbelievers.

Brazilian National Standards (ABNT): MWASOKWA, N. What is in a Name? Towards Common Identity Within Diversity of Nonbelievers African Freethinker. 1.B, November. 2018. <http://www.in-sightjournal.com/nonbelievers>.

Chicago/Turabian, Author-Date (16th Edition): Mwasokwa, Nsajigwa. 2018. “What is in a Name? Towards Common Identity Within Diversity of Nonbelievers.African Freethinker. 1.B. http://www.in-sightjournal.com/nonbelievers.

Chicago/Turabian, Humanities (16th Edition): Mwasokwa, Nsajigwa “What is in a Name? Towards Common Identity Within Diversity of Nonbelievers.African Freethinker. 1.B (November 2018). http://www.in-sightjournal.com/nonbelievers.

Harvard: Mwasokwa, N. 2018, ‘What is in a Name? Towards Common Identity Within Diversity of Nonbelievers, African Freethinker, vol. 1.B. Available from: <http://www.in-sightjournal.com/nonbelievers>.

Harvard, Australian: Mwasokwa, N. 2018, ‘What is in a Name? Towards Common Identity Within Diversity of Nonbelievers, African Freethinker, vol. 1.B., http://www.in-sightjournal.com/nonbelievers.

Modern Language Association (MLA, 7th Edition, 2009): Nsajigwa I Mwasokwa. “What is in a Name? Towards Common Identity Within Diversity of Nonbelievers.” African Freethinker 1.B (2018):November. 2018. Web. <http://www.in-sightjournal.com/nonbelievers>.

Vancouver/ICMJE: Mwasokwa N. What is in a Name? Towards Common Identity Within Diversity of Nonbelievers [Internet]. (2018, November; 1(B). Available from: http://www.in-sightjournal.com/nonbelievers.

License and Copyright

License

In-Sight Publishing and African Freethinker by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and African Freethinker 2012-2018. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and African Freethinker with appropriate and specific direction to the original content.  All interviewees co-copyright their material and may disseminate for their independent purposes.

An Interview with Catherine Broomfield (Part Two)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 18.A, Idea: Outliers & Outsiders (Part Fourteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: November 8, 2018

Issue Publication Date: January 1, 2019

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 2,272

ISSN 2369-6885

Abstract 

Catherine Broomfield is the Executive Director of iHuman Youth Society. She discusses: the narratives of iHuman; belief systems and ways of life; initiatives for 2018/19; ways to become involved; and other organizations.

Keywords: Catherine Broomfield, Executive Director, iHuman Youth Society, Indigenous, youth.

An Interview with Catherine Broomfield: Executive Director, iHuman Youth Society (Part Two)[1],[2]

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: Before I touch on the topic of belonging, I have observed something in life. People who have the self-worth void. That perpetual feeling of lack. One group will go into the path of not really knowing what to do with themselves and their negative feelings.

Another group become super high achievers. But they hit a wall. Because this stops working in terms of dealing with the fundamental emotional and self-esteem issues that they might be harbouring. It is a reaction as a driver, but an unhealthy driver.

Does that path come forward in narratives through iHuman or elsewhere?

Broomfield: Honestly, I can only speak to observing the youth here, not those who do not come here. There is an observation that some people are able to use their early life as a motivator. Yet, that still has its limits. I think that’s true.

There are so many barriers, deficits, and challenges that the young people at iHuman come to us with; that’s why they come to iHuman is actually the belonging, which is expressed by their peers, and out in the community.

It is our street credibility. It is the word of mouth to say, “Hey, come here. I found a place where it is safe. People know my name. They know what I’m up to. Let me introduce you to iHuman.” Maybe, the belonging is the first route to being at iHuman and to us being given the gift of trust by the youth.

Trust is so invaluable.  It is risky to be at an organization, to share your story, acknowledge that you need help.  At iHuman, they recognize peers’ similarities in the traumas that they’ve faced. Also, their experience of being somewhere safe is in some ways unnerving.

iHuman is an experience in belonging. It is a gateway in. We have a guiding principle: we are relational. The relationship with the youth is the driver of the organization. It is not something that we compromise on. Therefore, we do things differently.

We look to the youth to tell us, “How would you solve the problem? How would you do it?” We build what they want us to build. For example, the way in which a meeting, sharing your story can feel safe and so on.

2. Jacobsen: Youth live in a context with parents and grandparents with trauma. That trauma coming from formal institutions within a nation. Those, basically, get passed on as avoidance stories, “Do not get involved in that institution. Distrust it.”

You mentioned earlier on the Residential schools as well as the ‘60s scoop. With regards to the Residential school system, it is 150,000 kids for over a century. It was both the mandate of the Government of Canada and the Christian religious sects in the country.

I know there’s an admixture now. Because I note that there are Indigenous spiritual beliefs around Creator and creation. There are also Indigenous Christian beliefs. It is a new phenomenon. But it is a certain form of reconciliation.

There are new Native American and Indigenous theologians cropping up, who work to reconcile the Indigenous spiritual beliefs and their Christianity. There are others who reject the Indigenous spiritual beliefs and something enforced through family lineage with Christian belief heritage.

So, youth, not necessarily a belief in a Creator or not – Indigenous or Christian – but a kind of cultural milieu that comes with both, coming in without a belief in either of those.

Do you try to bring back some of those beliefs or work with the youth where they’re at? They don’t want that belief system in their manner of being, in their way of life, moving into the future.

Broomfield: We work from a place of where those youths are at. Not only in the spiritual sense but holistically, “Where are they at emotionally? Where are they at intellectually? Where are they socially?” We are providing a space for that exploration, those realizations, or expressions of needs to be shared.

From that, we are individualizing an approach for the young person, which may include our creative studios and spaces that we have. It would be both from an art as therapy approach or art as an expression for creativity.

It could also be that the young person is interested in our caring services, which would be more focus on the basic needs, e.g., mental health working in partnership with the local health unit that comes and works with the social workers.

Or the other way we weave all this together is through the authenticity pillar of our portfolio. We, as we say, “Keep it real.” It could be from a cultural safety perspective. We are offering to the young person an opening to reconnect and re-identify with their culture.

However, [Indigenous cultural opportunities] is not something that we actively offer because we are a non-Indigenous organization working primarily with Indigenious young people.  We invite exploration through role-modelling. It is through the youth who will identify, acknowledge, or ask questions to be able to learn and to understand, to talk things through.

Because you’re right.

There could be a mix of shame, guilt, resentment, exclusion. There are many layers there. It, certainly, isn’t something that can be generalized. That every person comes to that question in a different way. They will seek out the answers in a different way.

We are here to encourage or support or provide something if we can; if not, then that’s the need for a provision of a referral in order to help this young person find answers.

3. Jacobsen: Moving into 2018/19, what are some of the initiatives that you’re hoping to build on or found for iHuman?

Broomfield: We have recently gone through a weeklong closure at iHuman. The youth acknowledged that we need some training. We spent some time looking at the values and principles. We have not examined them, since 23/24 years ago. We wanted to examine them.

Do these still fit for us? We have trained around attachment theory and how this may manifest in behaviours that we see in youth, and in us as staff because we’re are fallible humans too. We have trigger points and so on.

How can we recognize when we cross that boundary of being here as an advocate to a young person versus satisfying our own ego or some other need?

It has to be about what we do for the kids and what they need. One of the things that we are looking to continue out of the week is implementing a review of our entire programming structure using social design and how the outcomes we’re after can be implemented in the best possible way in order to get to those outcomes.

Something that we also learned and are exploring is Principles Focused Evaluation. How can we use the principles of the organization to evaluate the quality of the impact on young people and to share the story? For the next few years, we will look under the rocks of what we do: is it useful? Does it honour the youth and our principles?

It is to evaluate ourselves and make ourselves efficient. It is to get some funders and resource streams to see what we do here is unique and provides for young people who come here. To understand the value and appreciate how transformative it is that these young people attain goals that they have.

That is the aim of us being here. Society has already invested millions of dollars in each of these children/youth: education, the court system, police, and so on. All these institutional structures are pouring money. But that is a model about the negative and the punitive approach.

We are a strengths-based approach. What are the gifts this person has, if they can see it, they can go back to the sense of purpose and worth? They make the journey with self-affirmation rather than some outside source saying, “You’re only good enough for this.” ‘This’ being jail, incarceration of some other kind, wandering the streets homeless or dead.

There is so much that these young people have to share if given the opportunity. They can turn down a different path and then have a different outcome. They are contributing to reconciliation in a lived way. They can have healthy families with their kids and break the cycle.

The violence and intimate partner violence and these things; it starts with giving young people a platform where they can work on some things while having role models.

4. Jacobsen: What are some ways to be involved with iHuman?

Broomfield: We have opportunities for volunteers, champions out in the community. We are selective. Because we want to make sure safe people come here, for the volunteers and the youth. We have board positions available, staff positions available, and so on.

We need to be sure people connected to iHuman know where these young people are coming from. What brought them to this situation? There are structures and institutions in society that have helped create this situation. So, it is understanding that.

It is being aware, fundamentally, that there are things wrong in society and communities. People informing themselves about our national history around the genocide of the Indigenous people. Our failure in honouring the treaties that were signed. It is educating yourself about that.

That is a start. If you know, it will be less likely to happen again. That, in itself, will be positive.

5. Jacobsen: Any other organizations? Also, any books or authors who write on this topic for a lay public in a clear, concise but educated way?

Broomfield: Any organization that is doing good work. That fits with your values; you can align with them. That is a good use of anyone’s time to support in the community. In terms of writers and researchers, I think there are a number of Indigenous writers, who we can look to and their stories and narratives.

Richard Wagamese is an author I’d recommend especially the book “One Story. One Song”.  “Speaking my Truth: Reflections on Reconciliation & Residential School” is a collection of stories well worth reading.

Also, there are a couple of textbooks that touch on relevant aspects to iHuman’s work.  A text was written by a colleague, Peter Smyth “Working with High-Risk Youth: A Relationship-based Practice Framework”.

While I don’t like or use the term “high-risk youth” because it isn’t the youth that is high-risk it’s their behaviours, their choices, their associates and networks; the book is descriptive of this demographic or this population.

Peter has worked within the sector for many years – he knows what he’s talking about. The book is trauma-informed and strengths-based.  Another is “Learning Social Literacy” by Joyce Bellous & Jean Clinton.

Anything by Brené Brown – I especially like “Daring Greatly: How the Courage to Be Vulnerable Transforms the Way We Live, Love, Parent, and Lead”.

6. Jacobsen: Thank you very much for your time, Catherine.

Broomfield: Thank you, Scott. I appreciate our conversation. Usually, it is not the case where you get reciprocal conversation. I appreciate that. Thank you, too.

Appendix I: Footnotes

[1] Executive Director, iHuman Youth Society.

[2] Individual Publication Date: November 8, 2018: http://www.in-sightjournal.com/broomfield-two; Full Issue Publication Date: January 1, 2019: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Catherine Broomfield (Part Two) [Online].November 2018; 18(A). Available from: http://www.in-sightjournal.com/broomfield-two.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2018, November 8). An Interview with Catherine Broomfield (Part Two)Retrieved from http://www.in-sightjournal.com/broomfield-two.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Catherine Broomfield (Part Two). In-Sight: Independent Interview-Based Journal. 18.A, November. 2018. <http://www.in-sightjournal.com/broomfield-two>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2018. “An Interview with Catherine Broomfield (Part Two).” In-Sight: Independent Interview-Based Journal. 18.A. http://www.in-sightjournal.com/broomfield-two.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Catherine Broomfield (Part Two).” In-Sight: Independent Interview-Based Journal. 18.A (November 2018). http://www.in-sightjournal.com/broomfield-two.

Harvard: Jacobsen, S. 2018, ‘An Interview with Catherine Broomfield (Part Two)In-Sight: Independent Interview-Based Journal, vol. 18.A. Available from: <http://www.in-sightjournal.com/broomfield-two>.

Harvard, Australian: Jacobsen, S. 2018, ‘An Interview with Catherine Broomfield (Part Two)In-Sight: Independent Interview-Based Journal, vol. 18.A., http://www.in-sightjournal.com/broomfield-two.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Catherine Broomfield (Part Two).” In-Sight: Independent Interview-Based Journal 18.A (2018):November. 2018. Web. <http://www.in-sightjournal.com/broomfield-two>.

Vancouver/ICMJE: Jacobsen S. An Interview with Catherine Broomfield (Part Two) [Internet]. (2018, November; 18(A). Available from: http://www.in-sightjournal.com/broomfield-two.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2018. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Gissou Nia

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 18.A, Idea: Outliers & Outsiders (Part Fourteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: November 8, 2018

Issue Publication Date: January 1, 2019

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,814

ISSN 2369-6885

Abstract 

Gissou Nia is the Strategy Director of Purpose. She discusses: family and personal background; interest in world politics; and religion as a force for good and religion as a force for bad.

Keywords: executive director, Gissou Nia, international relations, law, politics, Purpose, religion.

An Interview with Gissou Nia: Strategy Director, Purpose[1],[2]

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: What was family background and personal background – geography, culture, language, and religion or lack thereof?

Gissou Nia: I am Iranian. I am Iranian-American. I was born in the US. Usually, people of my age were born in Iran after the Revolution and made their way out during the Iran-Iraq War.

We wanted to move back to the country when I was young. But it was during the war. In the end, we decided it was best to stay in the US. My work has been focused on Iran and looking at the human rights situation in Iran.

I grew up in the US. I have since then lived in many places and live here. Nothing remarkable in terms of upbringing [Laughing].

Jacobsen: [Laughing].

Nia: I went to law school because the people doing the most impactful human rights work were attorneys. I got my J.D. I worked in the Hague and worked war crimes and crimes against humanity trials for many years.

While there, there was a disputed election in Iran, in June 2009. I found myself unable to think about anything but the unfolding situation there. The fact that there was a peaceful protest and then there was the violent crackdown on those protestors, who were simply asking for their votes to count in an election – in free and fair elections.

That was the extent of those demands. Those demands were not taken seriously and were, instead, met with violence. That left an impression on me. Twitter was a new platform. It was the first example of people organizing on Twitter discussing what was happening on the ground in Farsi tweets and English tweets.

I was gaining a sense of what was happening on the ground. I realized the skills I gained in The Hague in terms of investigating human rights abuses, preparing an evidentiary case to established grave human rights violations.

All that could be really helpful in the Iran context. Because I spoke the language. It could be helpful in gathering the evidence and preparing dossiers, essentially, against perpetrators of human rights violations there.

That motivated me wanting to work in Iran-specific work. I did that for 6 years. More recently, I have been working on refugee and migrant issues. That came out of the Iran work.

In the sense that a lot of individuals I would interview, a lot of the Iranians I would interview about human right abuses that they were subjected to while in Iran had fled Iran and were living in Iraq, Turkey, and Malaysia, wherever Iranians do not need a visa.

It is where folks do not need to seek asylum or be in the UNHCR process to get refugee status and be resettled in a new country. Being in that experience, it really showed me the gaps in the refugee resettlement process.

The fact that so few people who are seeking protection are afforded that ability to be resettled elsewhere and to escape violence & persecution. That motivated me. That field experience with Iranian refugees made me want to look globally and holistically at the people and helping them find resettlement throughout the entire journey.

2. Jacobsen: You lived in Iran shortly but also travelled around the world quite a bit. Did the travel around the world influence the international, global perspective and interest in world politics?

Nia: For sure, there are different labels for it, like Third Culture Kid. When you’re a product of East and West, you are going to not view things as black and white. I think there is a growing sense of that among everybody, especially with the fact that more and more of us are digital native.

They will be exposed to the world based on what they see online. It is different than two decades ago, where there would be real barriers to exploring that. When you’re the product of different cultures and speaking different languages – and fluent in that in-between space or acting as a bridge between cultures; it is going to shape you, no matter what.

You will notice people are very similar regardless of where they come from. It sounds cliche, but there is so much more that we have in common than different. Unless you’re intimately familiar with it.

It can be hard to understand. Anybody who grows as a “Third Culture Kid” gets a very innate sense. In my particular case, I am the product of two governments that have for the duration of my life been hostile to one another.

That influences my perspective in terms of seeing people as separate from the government. That is not always the case in the way people view different countries and people within them.

Oftentimes, they see them synonymous with who the rulers are, or this somehow speaks to the character of the people. That is even less so in countries where the leaders are not democratically elected.

They are not seen as representative of the people because the people did not express the will to vote them in via the ballot box. We shouldn’t view the people of the country through what the leaders decide to do or not to do.

That has been impressed upon me because the two countries that I am a product of. Certainly, if everyone around the world viewed Americans as synonymous with Donald Trump, it would make one half of the population unhappy.

It is similar to no other country’s people wanting to be viewed that way.

3. Jacobsen: In terms of looking at these two governments, religion influences politics in different ways. Looking at these two countries that have different majority religious groups, and the different forms in which religion influences politics, what do you note in terms the ways religion can be a force for good in terms of politics as well as a force for bad?

Nia: That is an interesting question. Obviously, in the case of Iran, Iran is a theocracy, so religious platitudes are written into the law. Where, in the US, it is influenced by Judeo-Christian tradition but, of course, is secular. It is a secular democracy.

That feels different what is official policy versus what is done in practice. The thing that I think is distinct about the US, which I think we’re all aware of, is how it may differ culturally than states in Northern Europe, for example.

It appears to be relevant, in the US, if somebody who is running for office is a person of faith; whereas, I don’t know how relevant that is in Norway, for example. I do think there is a bit of a distinction there.

There is certainly much more that is ascribed to morality in the US, personal morality – how somebody conducts themselves in their personal lives. Personally, we are seeing this on display with the Kavanaugh hearings and what he is doing.

It wades into the criminal. So, that is a separate thing. But it speaks to how important that is to our evaluations of who should be in positions of power in this country. I think there is a deeply influential stream of religion, culturally, in terms of how we do politics here in the US.

So, that is not enshrined in the law. It is relevant. It is certainly relevant. As a force for good, in the work that I do with refugee and migrant populations, I think one huge target audience in our work has been communities of faith, actually.

Because, although, members of some of those communities in the US might, actually, vote for conservative candidates in office who, sometimes – it depends, are more often supporting policies that restrict the number of newcomers coming to the US.

Although, they might support those policies. These folks that are voting for those candidates for other reasons might be welcoming to refugees. They feel that their faith calls upon them to serve those who are in need of protection.

You see, certainly, among Catholics who believe in this right to work and freedom of movement philosophy and this idea of providing for one’s family. You see these strong currents. Some of the most activated audiences, engaged populations, and motivated to deeply help, have been those from a faith background.

I think religion can be harnessed as a force for good. But any time it is used for an exclusionary purpose or used to divide, I think that is where we run into trouble.

4. Jacobsen: Thank you for the opportunity and your time, Gissou.

Appendix I: Footnotes

[1]  Strategy Director, Purpose.

[2] Individual Publication Date: November 8, 2018: http://www.in-sightjournal.com/nia; Full Issue Publication Date: January 1, 2019: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Gissou Nia [Online].November 2018; 18(A). Available from: http://www.in-sightjournal.com/nia.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2018, November 8). An Interview with Gissou NiaRetrieved from http://www.in-sightjournal.com/nia.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Gissou Nia. In-Sight: Independent Interview-Based Journal. 18.A, November. 2018. <http://www.in-sightjournal.com/nia>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2018. “An Interview with Gissou Nia.” In-Sight: Independent Interview-Based Journal. 18.A. http://www.in-sightjournal.com/nia.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Gissou Nia.” In-Sight: Independent Interview-Based Journal. 18.A (November 2018). http://www.in-sightjournal.com/nia.

Harvard: Jacobsen, S. 2018, ‘An Interview with Gissou NiaIn-Sight: Independent Interview-Based Journal, vol. 18.A. Available from: <http://www.in-sightjournal.com/nia>.

Harvard, Australian: Jacobsen, S. 2018, ‘An Interview with Gissou NiaIn-Sight: Independent Interview-Based Journal, vol. 18.A., http://www.in-sightjournal.com/nia.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Gissou Nia.” In-Sight: Independent Interview-Based Journal 18.A (2018):November. 2018. Web. <http://www.in-sightjournal.com/nia>.

Vancouver/ICMJE: Jacobsen S. An Interview with Gissou Nia [Internet]. (2018, November; 18(A). Available from: http://www.in-sightjournal.com/nia.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2018. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Tim Moen (Four)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 18.A, Idea: Outliers & Outsiders (Part Fourteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: November 8, 2018

Issue Publication Date: January 1, 2019

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,346

ISSN 2369-6885

Abstract 

Tim Moen is the President of the Libertarian Party of Canada. He discusses: Bill C-51, Bill C-13, or the TPP; overarching mission; proper limit and role of government; vision for Canada; principles; activists, authors, bloggers, writers, and so on, that influence him and deserve greater exposure; and philosophers and books that most influenced him.

Keywords: Libertarianism, Libertarian Party of Canada, Tim Moen.

An Interview with Tim Moen: Leader, Libertarian Party of Canada (Part Four)[1],[2]

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: Would the Libertarian Party of Canada replace Bill C-51, Bill C-13, or the TPP (in part or whole) with other bills or trade partnerships or repeal them then leave things with those actions?

Tim Moen: Yes, we would repeal all of these.

A proper international trade agreement is between two people or businesses that agree to trade with each other.

Of course, governments who are beholden to special interest groups (i.e. ideologues, a business lobby, union lobby) make it their business to introduce trade barriers and interfere with these agreements and so then other governments retaliate with economic and trade policy to punish unfavourable trade conditions for their people.

My approach would be to work on eliminating all trade barriers that were in my power to eliminate so that Canadians could trade with whomever they want to be unencumbered by the Canadian government.

I would then lean on other governments to remove the trade barriers they put in place that make it difficult for Canadians to trade with citizens in their nation.

2. Jacobsen: What is the overarching mission of the Libertarian Party of Canada?

Moen: Our overarching mission is to limit government and decrease the amount of institutionalized initiatory violence being used against the very people government is supposed to protect form initiatory violence.

3. Jacobsen: What is the proper limit and role of government?

Moen: The proper role of government is to protect individuals from initiatory violence. The government gets its authority delegated from us (in theory) and since no human has the right to initiate violence then we can’t properly delegate that right to government, but we do have the right to defend ourselves and others and so it is reasonable to delegate that role to government.

Not everyone is equipped or competent to use violence to defend themselves and so this is the role government takes on as well as dispute resolution.

Anytime a person is in an involuntary position of power the proper thing to do is to eliminate the need for that involuntary relationship by empowering others. As a parent, I want fully actualized children that aren’t yoked to me through dependence as they enter their adult years. I want our relationship to transition to a voluntary one.

I personally think that the future of mankind will look very different and that our relationships with institutions like the government will eventually transition from involuntary to voluntary. I think it is limited thinking to imagine that there are some services that can only ever be provided through involuntary means.

4. Jacobsen: What is the vision for Canada through the Libertarian Party of Canada?

Moen: We are not utopians, we don’t have a central plan or vision for Canadians. Our vision would be for a Canada that is full of people who are free to pursue the destiny and vision they choose for their lives.

Amazing positive unexpected consequences occur when people are free and it is our belief that Canada will flourish in a way that we can’t imagine or predict.

5. Jacobsen: What other principles besides freedom contribute to, or would contribute to, the flourishing of Canadians within the Libertarian Party of Canada’s view?

Moen: Beyond the obvious benefits of having an economy on steroids, there would be immense social benefits. Liberty implies that you are self-owned and so you own both the positive and negative effects of your actions in this world.

People often forget that liberty doesn’t just denote freedom but also accountability. If you do harm it is your job to make things right. So, for example, we believe justice ought to focus on restoration of victims by criminals as well as protecting society.

Personal accountability also means that you have a greater sense of duty to your fellow citizens. That if you have a neighbour that falls on hard times you help them out as opposed to outsourcing their care to a soulless institution.

More closely connected communities and families, more charity, a greater sense of civic pride, an internal locus of morality and control, and far less anxiety are all things that I believe emerge in a culture that embraces liberty.

6. Jacobsen: Who are activists, authors, bloggers, writers, and so on, that influence you, and deserve greater exposure?

Moen: On various liberty subjects I recommend Murray Rothbard, Frederic Bastiat, Ron Paul, Ludwig Von Mises, Friedrich Hayek, Nassim Taleb, Peter Jaworski, Tom Woods, Jeffrey Tucker, Stefan Kinsella, Dr. Carl Hart, Butler Shaffer, John Taylor Gatto, Ayn Rand and Adam Smith.

A few authors that have been particularly helpful to me in my personal development are Marshall Rosenberg, Michael Shermer, and Tony Robbins.

7. Jacobsen: What philosophers and books most influence you? Why?

Moen: Ayn Rand’s writings had a big influence on me. The logic and precision of her writing and ideas helped me understand the reasoning from first principles. Thinking from principles instead of intuitions has helped me develop my political philosophy.

Marshall Rosenbergs’ book “Nonviolent Communication” had a huge impact on my personal life and relationships. I see this book as taking the principle of non-aggression and applying it to communication.

Being able to engage in conversations, not as battles of domination, but as a way of having our needs mutually met had huge benefits in both strengthening relationships with the people I love but also being able to communicate more effectively with audiences and constituents.

8. Jacobsen: Thank you for your time, Mr. Moen.

Appendix I: Footnotes

[1] Leader, Libertarian Party of Canada.

[2] Individual Publication Date: November 8, 2018: http://www.in-sightjournal.com/moen-four; Full Issue Publication Date: January 1, 2019: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Tim Moen (Part Four) [Online].November 2018; 18(A). Available from: http://www.in-sightjournal.com/moen-four.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2018, November 8). An Interview with Tim Moen (Part Four)Retrieved from http://www.in-sightjournal.com/moen-four.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Tim Moen (Part Four). In-Sight: Independent Interview-Based Journal. 18.A, November. 2018. <http://www.in-sightjournal.com/moen-four>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2018. “An Interview with Tim Moen (Part Four).” In-Sight: Independent Interview-Based Journal. 18.A. http://www.in-sightjournal.com/moen-four.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Tim Moen (Part Four).” In-Sight: Independent Interview-Based Journal. 18.A (November 2018). http://www.in-sightjournal.com/moen-four.

Harvard: Jacobsen, S. 2018, ‘An Interview with Tim Moen (Part Four)In-Sight: Independent Interview-Based Journal, vol. 18.A. Available from: <http://www.in-sightjournal.com/moen-four>.

Harvard, Australian: Jacobsen, S. 2018, ‘An Interview with Tim Moen (Part Four)In-Sight: Independent Interview-Based Journal, vol. 18.A., http://www.in-sightjournal.com/moen-four.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Tim Moen (Part Four).” In-Sight: Independent Interview-Based Journal 18.A (2018):November. 2018. Web. <http://www.in-sightjournal.com/moen-four>.

Vancouver/ICMJE: Jacobsen S. An Interview with Tim Moen (Part Four) [Internet]. (2018, November; 18(A). Available from: http://www.in-sightjournal.com/moen-four.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2018. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Catherine Broomfield (Part One)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 18.A, Idea: Outliers & Outsiders (Part Fourteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: November 1, 2018

Issue Publication Date: January 1, 2019

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 2,381

ISSN 2369-6885

Abstract 

Catherine Broomfield is the Executive Director of iHuman Youth Society. She discusses: family and personal background; mentors; first work in the non-profit world; touching stories in the non-profit world; situations and difficulties of youth; finding; iHuman Youth Society; reasons for lack of purpose in youth; big negative effects happening to some vulnerable youth; and self-efficacy and self-esteem concerns manifesting in youth.

Keywords: Catherine Broomfield, Executive Director, iHuman Youth Society, Indigenous, youth.

An Interview with Catherine Broomfield: Executive Director, iHuman Youth Society (Part One)[1],[2]

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: What was family background? What was personal background?

Catherine Broomfield: I was born in England and immigrated to Canada in the mid-1970s. My parents, younger siblings, and I arrived in the dead of a winter snowstorm. It was a big transition, to a new country.

2. Jacobsen: When it comes to community-oriented work? Were there pivotal mentors who inspired you?

Broomfield: Not specifically that I can think of, except, I had the experience of leaving family, being adrift in terms of having no family network other than my own immediate one, e.g., no aunties and uncles. It made me more in tune with the needs of others, more in need of the community, and always being someone who is a helper and a doer.

It led its way into the non-profit world.

3. Jacobsen: What was some of the first work while in the non-profit world?

Broomfield: My first job was as an executive director for a boys and girls club in Alberta. I have been involved in non-profit activities through sports events like Winter Games, Alberta Summer Games.

These were community engagement roles I had been involved in. Then I stepped away from them for quite a few years. I did some GIS mapping work, marketing. Working at the university, I coordinated international exchanges and worked with international students and post-secondary schools.

4. Jacobsen: In the experience in the non-profit world, what were some of the stories that you found touching?

Broomfield: In my experience with the girls and boys club as the first non-profit, there was a lot of interest and need by the young people in the community in which I was working, to have opportunity, to be introduced to new things, which they, otherwise, would not have been able to experience.

Given the economic situation of their families, it was an opportunity to introduce those young people to experiences, which they wouldn’t have otherwise.  Secondly, to support a community/sense of belonging for the young people who came regularly, who shared learning and opportunities with one another?

I do not have a specific story from back then other than what many of the young people expressed about how they felt coming to the Club every day.

Now at iHuman, there are similarities to that earlier experience though there are 25 years between them.  Young people still looking to fit in and belong somewhere.  Still need a sense of purpose, identity and self-worth.

I’ve had many touching experiences of young people sharing their realizations and successes like getting their children back from out of children’s services care, anniversaries for sobriety, getting the first place or finding out they’re going to be parents for the first time, getting accepted for school or job.

These are everyday milestones in life and what is touching is that the youth identify iHuman as the place where they come first to share their news.  This tells me we’ve created a space where a young person feels valued and witnessed and that’s about as touching as it can get.

5. Jacobsen: When it comes to some of the statistical data about parenting, internationally, we rank high in terms of single parent homes. Those kids have a harder time. What are some of the situations and difficulties for some of the kids coming into it?

Broomfield: I was, myself, a teenager mother. At the time, going through university, I was a single parent with a 2-year-old. I was working 2 jobs.  After I graduated, I was still working and parenting alone.  When my son was7-8 I had to make a difficult decision to take a contract job in the North and send my son to his auntie’s while I did that job.  Single parents and their children make a lot of sacrifices in order to survive.

Certainly, I can appreciate the experience from both sides. Because my son was in daycare while I was running a program for other youngsters whose parents were also working full time and could not afford daycare.

There were times during that job when my son came with me.

He participated alongside the other children. We did things over the summer months, where we were doing camping trips and outings around Alberta, Drumheller for example. There is and continues to be a dilemma for parents who are needing to work but also wanting their children to have meaningful, safe activities for their children to participate in.  Single parenting is not an easy situation.  I think most people are trying to make the best of it that they can.

That experience [single parenting] certainly lends itself to the work that I do with iHuman. The youth that are here. They have experienced a lot of trauma, whether that be primarily because of the youth being Indigenous people or otherwise such as familial or high-risk situations.

Indigenous intergenerational trauma is based on the erasure of culture. For the youth, it is a loss of identity and sense of belonging and sense of purpose and self-worth.  This is why these are the outcomes we’re trying to support youth through iHuman to achieve and reconnect the young person to those things.

I am not saying the experience of all single-parent families is why young people end up needing a place like iHuman for support. It is common, however, that there is a breakdown of a relationship in the family.

For the Indigenous youth, there is intergenerational legacies; addiction, gang affiliation, and so on. It is really complex. It sets people feeling as if they have no place to be.

No sense of place. Therefore, a person becomes more attracted to [belongingness]. They go to where they can find it, e.g., drugs, affiliation with gangs. They are looking to fill a need.

And unfortunately, there are people who are there who will fill it, even if it is not healthy.

6. Jacobsen: How did you find yourself iHuman?

Broomfield: It is a combination of the universe [Laughing]…

Jacobsen: …[Laughing]…

Broomfield: …I had a crisis in my personal life, “What am I doing? What am I working for?” I heard about an organization that needed an executive director who could make a commitment for several years. Someone who desired to help and support young people who do not have services and supports.

I realized have those skills. It seemed like a good fit. My values align with the values of the youth and the agency. Being on board, being a leader for this organization is a natural alignment for me.

7. Jacobsen: In connection to some of the difficulties some of the youth face, one experience stands out to me. The purpose void of youth. That’s key to unlocking the door to meaning in life, to get some meaning from life.

What are the factors that building into the lack of purpose?

Broomfield: I am speaking as an observer, obviously. It is not my experience. It is the youths’ experience. So, it is my interpretation of what I see or what they express. I think the key factor is the erasure of Indigenous culture.

The young people here have nothing to tether to. Because of factors stemming from policies such as Residential schools, ‘60s scoop. Those activities of the government have eroded or outright devastated the community.

So, the current generation of young people are seeing their parents and grandparents struggle with addiction, mental health, poverty, lack of employment, lack of education or skills.

Then that is what they observe; if you don’t see others having a purpose or being able to work towards a goal and accomplish a goal, then approaching life this way is something foreign to you. That is an experience of the many of the youth to not have the role modelling.

Then they don’t even know that it is something that is missing, or even know how to describe it. At iHuman, we ask, “What is your purpose? Why do you think you’re here? What is a path for you?” It is often something the youth have not thought of.

Thinking about these things requires being vulnerable.  And for iHuman youth to be vulnerable is dangerous because it means you’ll probably end up being exploited in some way.

They have the same dreams as other young people, “I want a car, job, children. I want a family. I want a house with a fence,” but it is not something that they have seen modelled for them.

To have that [purpose] identified for them to see, it is an unknown to them.

8. Jacobsen: What are some of the other big effects on some of the youth?

Broomfield: Many have not been in school for a long time. Their experiences within any institutional structure tend to be critical and traumatic. They may have struggled with reading, literacy, numeracy, and so on.

They may be at the principal’s office or in the hallway, or at the desk doing little, because the engagement isn’t there. People talk about them.  Being critical against them. They feel stupid. This is how they speak about their experience in school.

So, the opportunity or chance to leave school becomes a relief, I think. A sad byproduct though is it also fractures the opportunity to dream or think, “What can I do with this subject for my life? I really like that subject in school. Maybe, I will be a marine biologist.”

The environment where that stimulation can happen, is gone. You have one less environment where the young person is reinforced as being valuable, or as having done something good. The lack of that; they will seek this in some other way.

It tends to be the ripe environment for people waiting to take advantage of them in some way or other. It is “here, I will befriend you.” The youth are looking for it, the connection. All of our human needs are based on the connection; it is hardwired into us.

If we do not find this in good environments, then we will seek this out in unhealthy ones.

9. Jacobsen: Not only the education gap but these kids will also have self-efficacy and self-esteem concerns. How will those manifest?

Broomfield: I think, again, because of the environment that many of the youth have been experiencing. Those histories and legacies of trauma passed from generation to generation. They could be seen scientifically in terms of attachment theory.

If a young person does not attach healthily with a parent or caregiver, the strategies that they’ve used as an infant in order to get their needs met; those strategies carry forward in life. If you have not been able to have a safe and caring bond as a child, when you find those, it can feel foreign.

“This person wants something from me”; you can also feel not good enough. Even if you have goals and dreams, you can feel, “I am not good enough to have those.” It is common to see self-sabotage when youth find those opportunities or opportunities come their way.

The identity, purpose, and belonging, they are so innately tied to what the youth need. That they do not even know it. We’re trying to support them, encourage them, and show the youth that those are things that they can find in themselves and use the capacity to then go where they want to go in life.

It is not necessarily something that they have in life. You can find a sense of belonging at iHuman and elsewhere. You can find a sense of purpose. You can explore. You can gain strength and power.

Appendix I: Footnotes

[1] Executive Director, iHuman Youth Society.

[2] Individual Publication Date: November 1, 2018: http://www.in-sightjournal.com/broomfield-one; Full Issue Publication Date: January 1, 2019: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Catherine Broomfield (Part One) [Online].November 2018; 18(A). Available from: http://www.in-sightjournal.com/broomfield-one.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2018, November 1). An Interview with Catherine Broomfield (Part One)Retrieved from http://www.in-sightjournal.com/broomfield-one.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Catherine Broomfield (Part One). In-Sight: Independent Interview-Based Journal. 18.A, November. 2018. <http://www.in-sightjournal.com/broomfield-one>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2018. “An Interview with Catherine Broomfield (Part One).” In-Sight: Independent Interview-Based Journal. 18.A. http://www.in-sightjournal.com/broomfield-one.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Catherine Broomfield (Part One).” In-Sight: Independent Interview-Based Journal. 18.A (November 2018). http://www.in-sightjournal.com/broomfield-one.

Harvard: Jacobsen, S. 2018, ‘An Interview with Catherine Broomfield (Part One)In-Sight: Independent Interview-Based Journal, vol. 18.A. Available from: <http://www.in-sightjournal.com/broomfield-one>.

Harvard, Australian: Jacobsen, S. 2018, ‘An Interview with Catherine Broomfield (Part One)In-Sight: Independent Interview-Based Journal, vol. 18.A., http://www.in-sightjournal.com/broomfield-one.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Catherine Broomfield (Part One).” In-Sight: Independent Interview-Based Journal 18.A (2018):November. 2018. Web. <http://www.in-sightjournal.com/broomfield-one>.

Vancouver/ICMJE: Jacobsen S. An Interview with Catherine Broomfield (Part One) [Internet]. (2018, November; 18(A). Available from: http://www.in-sightjournal.com/broomfield-one.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2018. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

%d bloggers like this: