Month: June 2024

In the last decade, we’ve witnessed an inspiring rise in the number of women stepping away from their religious backgrounds to become prominent voices in the atheist and humanist movements. This trend is especially significant among ExMuslim women, who are taking on leadership roles and advocating for secular values and human rights. So, what’s driving this shift, and why are these women so compelled to use their lack of religious belief as a platform for activism?

I want to shine a light on some incredible organizations and the phenomenal women driving a movement that’s changing the world. Faithless Hijabi, ExMuslims of North America (EXMNA), and Council of ExMuslims of Britain (CEMB) are lifelines for those facing persecution for their beliefs. These groups offer community, safety, and a sense of belonging to those who dare to dissent from religious dogma.

Thanks to the global connectivity of the internet, these brave women can voice their dissent and advocate for secular values more openly. Online platforms are powerful tools, allowing them to share their stories, find support, and organize movements, amplifying their impact on a global scale. The influence of women atheists and humanist activists is profound. They’re not just standing up for the rights of non-believers; they’re pushing for broader societal changes that benefit everyone. By promoting secularism, they help ensure that public policies

are based on reason and human rights rather than religious dogma. Their work in human rights, gender equality, and social justice is creating a more inclusive and equitable world.

We’re seeing an increasing presence of women secular activists in public discourse and political arenas. This underscores the transformative impact of education, cultural shifts, and global connectivity. Their activism is a beacon of hope, promoting a world where everyone is free to believe—or not believe—as they choose.

Several factors unique to women’s experiences fuel this movement, underscoring its feminist core:

Many women seek autonomy over their lives and bodies, something religious doctrines often restrict. The desire for gender equality and freedom from patriarchal religious structures drives them toward secularism and humanism. By leaving religion, these women reclaim their autonomy and advocate for their rights.

The rise of religious conservatism and its impact on public policies, Particularly those affecting women’s rights, including Trans Women, has prompted many to leave their faiths. Women are increasingly rejecting conservative agendas that seek to control their reproductive rights, LGBTQ+ rights, and personal freedoms. In countries where religious conservatism heavily influences politics, Women find themselves at the forefront of fighting for secular governance and policies that respect individual freedoms.

Religious doctrines often impose restrictive views on sexual and reproductive health, limiting women’s autonomy over their own bodies. Women activists are pushing back against these constraints, advocating for access to contraception, safe abortion services, and comprehensive sexual education. Their secular stance allows them to champion these rights without the limitations imposed by religious dogma.

The availability of supportive networks and communities for ex-religious individuals has also played a crucial role. Organizations like Faithless Hijabi and EXMNA provide vital support, helping women navigate the challenges of leaving their faith and finding a new sense of belonging. These communities offer emotional support, resources, and a platform for activism, making it easier for women to voice their dissent and advocate for change.

Women who leave their religion often face severe repercussions, including honour-based crimes. These crimes, ranging from social ostracism to physical violence, are used to control and punish women who reject their faith. By stepping into the public sphere, these activists not only highlight the dangers faced by apostates but also work towards creating protective measures and legal frameworks to safeguard their rights.

Patriarchal religious structures perpetuate gender discrimination, restricting women’s roles and opportunities. Secular women activists challenge these norms, advocating for equal rights in all spheres of life, from education to employment. They also stand in solidarity with LGBTI+ individuals, pushing for their rights and inclusion. By advocating for secularism, they promote a society where individuals are free to express their identities without fear of religious persecution.

Due to growing up in a religious ideology which sees women as inferior I have used my voice to speak out against religiously sanctioned bigotry and unreason and to advocate for secularism.
I was particularly affected by a story my mother told me from her childhood about overhearing her grandfather, father and brother saying their first morning prayer. The first morning prayer a Jewish man recites, “Blessed are you Hashem, King of the Universe, for not having made me a woman.”
My mother stated repeatedly hearing this prayer made her feel she did not count, as if she was invisible to her god, he did not see her despite her prayers, her mitzvahs (commandments and good deeds) her work and her obedience…
The entirety of the Abrahamic trinity – Judaism, Christianity, and Islam as well as other faiths
are steeped in misogyny, disgust for women’s bodies, and scripture sanctioned subjugation of
women. Such has led me to champion secularism and speak out against theological illiberalism to protect the rights of women.

– Rivka Goldstein

Women activists are dismantling patriarchal structures within their former religious communities, advocating for women’s rights, and pushing for gender equality. By promoting the separation of religion and state, they work towards policies that respect individual rights and freedoms, free from religious influence. Research from the Pew Research Center indicates a significant increase in the number of people identifying as religiously unaffiliated, with women playing a vital role in this shift. The Niskanen Center notes that this trend is partly a backlash against conservative religious agendas, prompting many, particularly women, to embrace secular activism.

The rise of female voices is not just a trend; it’s a powerful movement toward secularism and gender equality. ExMuslim women are leading the way, but ExJewish, ExHindu, and ExChristian women are also making significant contributions. As these voices grow louder, they’re shaping a future where secular and humanist values are central to society.

ExMuslim women are at the forefront of this movement. Figures like Zara Kay, founder of Faithless Hijabi, Sarah Haider, co-founder of ExMuslims of North America, and Maryam Namazie, spokesperson for One Law for All and the Council of ExMuslims of Britain, have become influential leaders. Their activism is not just about leaving Islam; it’s about fighting for the rights of women and minorities, challenging oppressive practices, and advocating for the separation of religion and state.

• Zara Kay: Founder of Faithless Hijabi, Zara Kay provides a critical support network for women leaving Islam, helping them navigate the challenges of ostracism and threats. Her work underscores the importance of community and solidarity in empowering women to take a stand.
• Mariam Oyiza Aliyu: An influential advocate for women’s rights and social justice. As a committed activist, she works tirelessly to empower marginalized communities through education and legal reform. Mariam’s leadership at various NGOs has been pivotal in promoting gender equality and human rights in her region.
• Khadija Khan: As a journalist and commentator, Khadija writes extensively on women’s rights, secularism, and the challenges faced by ExMuslims. Her insightful analysis and advocacy for a secular approach to human rights resonate deeply within and beyond the secular community.
• Maryam Namazie: Known for her outspoken criticism of Islamic practices and Sharia law, Maryam Namazie’s advocacy is crucial in challenging the status quo and promoting a more inclusive society.
• Sarah Haider: Co-founder of EXMNA, Sarah Haider’s efforts aim to normalize religious dissent and create safe spaces for ExMuslims. Her activism highlights the need for acceptance and understanding of religious skepticism in broader society.
• Nuriyah Khan: Nuriyah Khan uses her platform on YouTube and social media to share her journey out of Islam and promote secular values. Her engaging content and personal stories provide support and resources for others questioning their faith, making her a relatable and influential figure in the movement.

Women from other religious backgrounds are also making significant strides. Ex-Jewish, ex-Christian, and ex-Hindu women are using their platforms to challenge traditional norms and promote progressive values. For instance, Julia Sweeney’s journey from Catholicism to atheism, detailed in her show “Letting Go of God,” has inspired many. Similarly, Nina Paley’s work in filmmaking and Elana Maryles Sztokman’s writings on gender issues within Judaism have made substantial impacts in their respective communities.

ExJewish Women Activists

Gender issues within Judaism have made substantial impacts in their respective communities.

• Julia Sweeney: An actress and comedian, Julia’s transition from Catholicism to atheism is humorously and poignantly detailed in her one-woman show, “Letting Go of God.” Her story resonates deeply within the secular community.
• Nina Paley: This filmmaker and artist uses her work to explore themes of religion and mythology. Nina’s outspoken atheism and unique perspective on Jewish identity are both thought-provoking and inspiring.
• Elana Maryles Sztokman: An author and advocate, Elana writes about gender issues within the Jewish community. Her work challenges traditional norms and promotes feminist perspectives within Judaism.
• Rivka Goldstein: Known for her work on secularism and women’s rights, Rivka is a prominent voice addressing religious oppression and advocating for inclusivity.

ExHindu Women Activists

Ex-Hindu women activists are tackling issues like caste discrimination and gender inequality, often intersecting with broader social justice movements.

• Kavita Krishnan: An Indian activist and Secretary of the All India Progressive Women’s Association, Kavita is a fierce critic of religious and cultural practices that perpetuate gender discrimination and violence against women.
• Gauri Lankesh: A journalist and outspoken critic of Hindu nationalism and religious extremism, Gauri’s work highlighted caste and gender oppression within Hindu society. Her legacy continues to inspire after her tragic assassination in 2017.

ExChristian Women Activists

In Western countries, many ex-Christian women are leading voices in the atheist movement, focusing on issues like reproductive rights and the separation of church and state.

• Greta Christina: An author and blogger, Greta addresses atheism, sexuality, and social justice in her writings. Her insightful commentary often critiques the cultural and political influence of Christianity.
• Annie Laurie Gaylor: As co-president of the Freedom From Religion Foundation (FFRF), Annie Laurie is a staunch advocate for the separation of church and state. Her work is instrumental in challenging the pervasive influence of Christianity in American public life.
• Susanna McIntyre: The CEO of Atheist Republic and a leading voice in the atheist and humanist movements. She advocates for secular morality and the organization of atheist communities to provide support and services similar to religious groups. McIntyre is deeply involved in human rights activism, particularly against blasphemy laws, and has highlighted cases such as that of Soheil Arabi in Iran.
• Janice Selbie: As a Registered Professional Counsellor with an interest in Religious Trauma Syndrome, Janice works with clients who come out of various fundamentalist religions and high-control groups. She helps clients understand their trauma, accept their losses, and embrace their new secular reality.Janice is also the President of KASHA

Pride Month holds a special place in the hearts of everyone at Faithless Hijabi. It marks the birth of our Mental Health Program, an initiative that began in response to the tragic news of Sarah Hegazy’s passing. Sarah, an Egyptian LGBTQ+ activist, sought asylum in Canada after being imprisoned and tortured in Egypt for raising a rainbow flag at a concert. Her bravery and subsequent struggles highlighted the immense challenges faced by LGBTQ+ individuals from conservative backgrounds. In her final letter, Sarah wrote:

“To my siblings: I tried to survive and I failed, forgive me;
To my friends: the ordeal was too painful and I wasn’t strong enough to fight, forgive me;
To the world: you were extremely cruel, but I forgive you.”

– Sarah

This heart-wrenching message underscored the profound pain she endured, resonating deeply with many in our community. Sarah’s story shattered my heart and reminded me that safety isn’t just about physical location but also about the acceptance and understanding we find around us.

Soon after seeing the news, I posted about it on Facebook. A friend from university, whom I hadn’t spoken to in a while, messaged me. He wanted to help but didn’t know how, so he entrusted me with a donation of AUD $500, saying, “I know you’d put it to good use, but I need to do something because this is really heart-breaking for me.” That generous donation provided therapy for three people with eight sessions each, giving us the kickstart we needed.

From those humble beginnings, supporting just a few individuals, our Mental Health Program has now grown to serve over 125 people. We’ve achieved this with minimal support, continually working to break down barriers and provide much-needed assistance.

For many ExMuslims and LGBTQ+ individuals from communities where our existence is condemned, the journey to self-acceptance is fraught with immense challenges. We come from places where our lives are shunned, where we’ve been forced to hide our identities, pray the gay away, and sometimes even try to believe again because it seemed like life would be easier that way. The intersection of being an ExMuslim and an LGBTQ+ person in Muslim communities and countries brings a unique set of confusions and traumas, making the path to understanding oneself even more complicated.

Yet, in our shared struggles, there is a strong connection. The parallels between the experiences of LGBTQ+ individuals and ExMuslims are striking. Both groups face ostracism, rejection, and the constant pressure to conform to societal norms that deny their true selves. And for those who belong to both communities, the journey is even more arduous, as they navigate the complexities of both their faith and their sexuality.

In many Muslim communities, homosexuality is intrinsically linked to anxiety, intimidation, violence, and sometimes even death. Many individuals live a closeted existence for fear of being ostracised or disowned. Islamic teachings, disseminated by religious institutions and leaders, range from advocating for execution to advising a life of celibacy. However, voices on the left, historically strong supporters of LGBTQ+ rights, often do not sufficiently condemn the harsh treatment of gay and bi people of Muslim heritage, nor do they adequately mobilise against this specific form of homophobia.

All eight states or territories that mandate the death penalty for homosexuality are Muslim-majority. Many others imprison people for being LGBTQ+. These punishments stem from interpretations of Sharia Law, which consider homosexuality a major sin. This environment fosters mob violence and hostility towards LGBTQ+ people.

Criminal provisions against homosexuality are widespread, with severe penalties including imprisonment, flogging, and even death. Countries like Yemen, Iraq, Algeria, Syria, and Tunisia have specific laws that criminalise same-sex relations and gender expression. These laws are often justified by strict interpretations of religion, while media and social networks amplify hostile attitudes towards the LGBTQ+ community with impunity.

Campaigns to “hunt” LGBTQ+ individuals, arbitrary imprisonments, police and judicial surveillance, and intimidation are common in these regions. Yemen, Libya, and Egypt are notable examples. The oppression is often hidden by authorities, with a lack of verified data and official statistics on prosecutions against LGBTQ+ individuals. Underreporting of arrests and prosecutions is a common issue highlighted by LGBTQ+ rights organisations.

Inhumane and degrading treatments, such as anal testing, are inflicted on LGBTQ+ individuals in countries like Tunisia. Despite calls from human rights organisations, these practices persist, reinforcing social stigma and discrimination. In the wider context of an acute human rights crisis in the MENA region, governments adopt a hostile attitude and maintain total opacity towards LGBTQ+ issues. In Saudi Arabia, no official LGBTQ+ organisation is tolerated, and any form of activism for these rights is severely repressed.

In Jordan, where consensual same-sex relations have been decriminalised since 1951, the absence of robust legal protections leaves LGBTQ+ people vulnerable to state-sanctioned discrimination. Security forces use ambiguous morality laws and digital targeting tactics to harass them. For instance, security forces in Jordan entrapped a transgender woman in 2019, searched her phone, and detained her based on personal photos. After enduring eight court hearings, she was released on bail.

In Kuwait, the initial progress signalled by overturning a law criminalising gender non-conformity in 2020 was undermined by subsequent mass deportations and threats to freedom of expression. Legal provisions still pose significant risks to LGBTQ+ individuals, exacerbating their vulnerability.

The criminalization of same-sex relations is a significant barrier to ensuring equal access to justice and treatment, particularly for LGBTQ+ ExMuslims. This legal discrimination perpetuates prejudice based on both sexual orientation and religious identity, undermining universal human rights.

While decriminalisation is a crucial step toward affirming LGBTQ+ rights, the absence of punitive laws alone is not enough. Comprehensive legal protections are essential to ensure genuine equality and safety. Affirmative laws explicitly safeguarding against discrimination and violence are imperative to create a society where LGBTQ+ people, and ExMuslims, are treated as equal members and can live without fear of persecution.

True progress lies not only in decriminalisation but in establishing comprehensive legal protections that respect human rights and dignity.

On a lighter note, living in Sweden and my attempt at learning Swedish led me to the TV show Young Royals. While the challenges faced by the gay couple in the show differ from those discussed here, I was deeply moved by the ending. The cast, including Omar Rudberg and Edvin Ryding, shared an aftermath episode where they expressed genuine humility and concern after receiving messages from viewers about the severe repercussions of being gay. They acknowledged how their portrayal inspired many who would never be able to live their lives authentically or openly due to the risk of persecution.

This Pride Month, we honour Sarah Hegazy and all those who have fought and continue to fight for their right to live authentically. At Faithless Hijabi, we remain committed to providing support, understanding, and a safe space for those navigating these challenging paths. Together, we can create a world where everyone is free to be who they truly are, without fear or shame.

Recently I had the pleasure to meet Stephanie Helms on a YouTube live stream after party for Deconversion stories with Neil Bernstein, the 604 Atheist

A gathering aimed at fostering conversations around secular values and atheism. The stream was a vibrant melting pot of ideas, drawing individuals from various backgrounds who shared a common interest in promoting secular humanism. Our paths crossed in a discussion group focused on the intersection of humanism and social justice, where participants were encouraged to share their perspectives on how secular values can influence societal progress. Stephanie’s contributions to the discussion were particularly memorable. As she articulated her secular atheist humanist values, I was struck by how closely they mirrored my own beliefs.

Later, in a private chat, She spoke with clarity and conviction about her commitment to freedom from religion as much as freedom of religion, emphasizing the importance of maintaining a secular space where everyone, regardless of their faith or lack thereof, could coexist peacefully.

Stephanie’s passion for denouncing any form of hatred or bigotry that hides behind religious justification resonated deeply with me. She argued that religion should never be used as a shield for intolerance, and she was adamant that true humanism requires a rigorous critique of such practices. This viewpoint was exemplified in her critique of various religious movements that, in her view, misuse the concept of divine will to justify exclusionary and harmful behaviors. She expressed a profound respect for the human capacity to experience awe and wonder, particularly in the natural world. 

For Stephanie, the beauty of nature—from the rhythmic movement of the tides to the breathtaking spectacle of the aurora borealis—evokes a profound sense of joy and curiosity. This sense of the numinous, or the feeling of being in the presence of something greater than oneself, does not require a god, she argued. Instead, it is a celebration of the wonders of the natural world and our place within it.

Our shared appreciation for the natural world and its capacity to inspire without invoking any deity was a significant point that resonated with me. I found myself nodding in agreement as Stephanie described how “the wind in her sails” during a sailing trip or the sight of a star-filled sky at night fills her with a deep sense of wonder and gratitude. This secular approach to awe and beauty aligns perfectly with my own experiences. For people like us, the world is rich with opportunities for profound experiences that do not require a religious framework. Instead, these moments highlight our human capacity for discernment and curiosity, qualities that Stephanie believes are essential for fostering a more inclusive and compassionate society.

Stephanie’s views on the potential for changing hearts and minds were particularly compelling. She is a firm believer in the possibility of transforming societal attitudes by promoting the siblinghood of humanity. This concept, which emphasizes our shared human experience and the need for mutual respect and understanding, is central to her humanist worldview. 

Stephanie argued that our considerable gifts of discernment and curiosity should be harnessed to bring forth empathy and inclusivity. Like me, she sees all religions as impediments to this progress, arguing that they often divert the natural human sense of wonder into the externalized concept of a deity. 

However, Stephanie is not entirely dismissive of religious traditions. She acknowledges the potential for reform within these traditions, citing historical figures like Ibn Sina and Ibn Rushd who exemplified the potential for critical thinking and human dignity within the Islamic tradition.

Stephanie’s nuanced perspective on religion extends to her views on contemporary religious practices. She believes that religious individuals and communities can contribute positively to society if they embrace questioning and critical thinking. 

For instance, she spoke about the “door of ijtihad,” a concept in Islam that refers to independent reasoning and critical thinking. She expressed hope that a revival of this practice could lead to a new generation of thinkers within the Islamic tradition who champion human dignity and progress. This balanced view acknowledges the potential for positive change within religious frameworks, while still maintaining a critical stance towards the dogmatic elements that often stifle progress.

One of the most striking aspects of Stephanie’s philosophy is her critique of atheists who, despite rejecting religious beliefs, continue to harbor bigotries. She argued that these individuals present the same problems to the world as those who cling to religious dogma. Bigotry, whether religious or secular, is a significant barrier to human progress, she contended. This viewpoint was exemplified in her criticism of groups like Atheists for Liberty, which align with regressive political agendas. Stephanie’s disdain for such groups underscores her commitment to genuine humanist values, which prioritize human dignity and oppose all forms of bigotry. She shared her concerns about the political affiliations of some atheists, particularly those who support policies that undermine the rights and dignity of marginalized groups. Her critique was not limited to religious bigotry but extended to any form of intolerance that hinders social progress.

In contrast, Stephanie expressed appreciation for those within religious communities who advocate for compassion and understanding. She spoke warmly of her Methodist Minister nephew, who, despite their theological differences, demonstrates genuine care and support for her. This personal anecdote highlighted Stephanie’s belief that individual actions and attitudes are more important than religious labels. She values actions that promote empathy and understanding, regardless of the religious beliefs that may underpin them. This perspective aligns seamlessly with my own worldview, making our meeting a profoundly affirming experience. It reinforced my belief that secular humanism, grounded in empathy, curiosity, and a commitment to human dignity, can bridge divides and foster a more inclusive society.

Stephanie’s willingness to engage in thoughtful, respectful dialogue about these complex issues was inspiring. Her secular atheist humanist values, articulated with such clarity and conviction, not only did they almost match my own, but also challenged me to think more deeply about my positions. Our conversation left me feeling hopeful about the potential for collaboration and progress within the humanist community.

If anyone shares these values and are interested in discussing or collaborating on these ideas, I am more than willing to have these important conversations.