Humanism in Western Australia: A Story of Forty Years

Laaden Fletcher has written this short history of the Humanist movement in WA from its inception in 1965 to 2005.
It gives a very good idea of what the Society attempts to do.
We can only hope the next chapter will show that we have continued to build the Society and justified the efforts of our predecessors.

This is really LAADEN'S BLOG.

Humanism probably originated before the human record began, since it is embedded in our very nature. As a social, yet intelligent, species, homo sapiens must always have had awareness of mutual obligation and of the desirability of co-operative effort for the common good. The sense of "right and wrong", the regulatory mechanism referred to as "conscience", the desire to promote "good" behaviour, the use of reason and respect for achievement, must always have been human characteristics.

Although the term humanism was not used until early in the nineteenth century, it was readily adopted by historians and applied to the whole of history. In China, a system built around such fundamental mores has been recorded in a form which has probably existed for over 4,000 years. In ancient Greece, respect for humanistic ideals and achievement flourished and provided a basis for western thought which still lies at the heart of modern values and institutions. As we all know, however, the flourishing of such values was challenged and suppressed in the West by the great ("Abrahamic") religious systems of Christianity, Judaism, and Islam. These belittled humanity and demanded obedience and commitment to an imaginary, fancifully located, super-being and to ancient texts and traditions.

The Renaissance of the 15th and16th centuries not only restored much of the Humanism of classical times to Europe but forced the churches to ingest it in an uneasy compromise with theism. Late in the 18th century, however, the movement known as the Enlightenment laid the foundation on which atheistic freethought developed outside the ambit of Christianity.

In Britain, the South Place Ethical Society was founded in 1793, the National Secular Society in 1866, the Ethical Union in 1896, and Rationalist Press Association in 1899. New initiatives after World War II led to the foundation in 1963 of the British Humanist Society. The term "Humanist" had thus gained currency and similar organizations emerged in USA, Australia, New Zealand and elsewhere. Our Society was one of these.

Foundation

The Society was formed at a meeting held at Perth Technical College at 7-30 p.m., Sunday, 2 May 1965. It was convened by James A Kane, a lecturer at the college, and two colleagues, Ray Pinkerton and R G Robinson after a letter of invitation had been circulated (26 April 1965) to people considered likely to be interested. Jim Kane (as he was known) was the chief protagonist in the formation of the Society and remained a leading, if at times controversial, figure until his death in 1980. R.J. Pinkerton became secretary pro tem at that meeting.

There had been groups of freethinkers in the State from the nineteenth century and a number of self-styled rationalists maintained mutual contact prior to 1965. These included several who long remained members of our Society, including Dorothy and Arthur Threlfall and Beverley Dovey.

The May inaugural meeting was followed on 6 June by a meeting to develop a constitution and the first AGM was held on 4 July. The following were elected to office: J.A. Kane, President; W.A. ("Bill") Clarke, Vice President; Warren Walker, Secretary; Ian Soutar, Treasurer and Ray Pinkerton, Committee. Agenda item 12 provided for discussion of the aims of Humanism. A brief address (presumably by Jim Kane), introduced this item and spoke of great advances in science, instancing the beginnings of space travel and developments in medical science. It was noted, however, that, despite this "great leap forward ... Man is still morally an infant" and quite lacking in "ethical stature". It deplored the poverty, distress, racial prejudice and inequality in the world and drew attention to the sectarian strife that divided humanity. Moral developments lagged far behind intellectual progress. "Only this week", it continued, "Australian soldiers have gone into action in a war which appears not to be our quarrel". Clearly the obscenity of the Vietnam War, which it was feared might develop into World War III, was an important motivator.

The speaker then asked, "What can we do about it?" and answered his own question: "One of the most useful things that we, as apparently powerless individuals, can do is to form ourselves into the Humanist Society of WA". He then drew on a sermon, delivered by the Rev. Victor James on Sunday 16 May 1965 at the Melbourne Unitarian Church, on "Knowing Where You Stand". Declaring himself to be an agnostic, the Rev. James had asserted the need for atheists and agnostics to make a collective moral stand, rooted clearly in a Humanistic ethic, on matters such as the Vietnam War, but repudiated the "Christian Humanist" tag altogether. (Unitarians in Melbourne still share our Humanist ideals.)

So, the basic aim of those who formed our Society seems to have been to provide a forum for discussion and a collective voice on moral questions for those who rejected belief in gods and the supernatural. It was as much a rejection of moral apathy amongst unbelievers as it was a repudiation of theism. Three objects were stated in the first constitution, the first being "to support rational solutions to human problems on the basis of informed secularism, free of supernaturalism and dogmatic creeds". The other two respectively concerned the promotion of civil liberties and a secular educational system.

There were some dissident voices at the time. Colin Coates, a man of very firm opinions, wrote critical letters to the early newsletters, one of which deplored the adoption of the name "Humanist" which he considered "too ambiguous". "Surely we don't want to set up another god in the guise of Man", he complained in one letter. In others he urged a strongly militant stance against the churches. This issue still remains alive in our movement.

In June 1965, there were 37 founding members, each of whom had paid a subscription of one pound. The following month, a letter published in The West Australian, deploring the teaching of evolution in schools, gave Messrs Kane and Warren the opportunity to reply and thus place the first Humanist statement in our press. This was followed by responses from certain clerics. A notice was also placed in the Daily News.

Development

About the same time, the Council of Australian Humanist Societies (CAHS) was being set up and our young Society made some input. Affiliation with the International Humanist and Ethical Union (IHEU) was also effected and some of our members were also involved locally in the establishment of a Council of Civil Liberties. At the second A.G.M., July 1966, George Doakes, began a long stint as honorary secretary.

On Sunday 19 September 1965, the Society's first picnic was held at Churchman Brook. In retrospect, it seems odd that a venue with such a name was chosen! Programming followed a regular pattern and this date seems to have been chosen midway between regular meetings held on the first Sunday of each month. By 1966, the practice of inviting guest speakers had developed and Councillor Paul Ritter was invited to speak on "Educreation" on Sunday 3 April 1966 at the Technical College. This was the last time the Society met there, the Education Department having ruled against its use by the Society, despite sustained appeals against the ruling.

The venue then changed to a rather dismal room in Trades Hall, Beaufort Street and it was there in 1969 that Lilian and I first attended a meeting. We were struck by the great formality of the proceedings and by the firmness of opinions held. Although attendance was of the order of only about 20 members, speakers always stood and addressed the chair, often, however, to the accompaniment of rather noisy interruptions. Later, the venue changed to a house in Colin Street, West Perth.

From the start, our Society campaigned for social reforms relating to matters such as the environment, interests of women and of minorities, abortion law reform, voluntary euthanasia and so on. Almost at the outset, the Society was challenged in a practical way when help was sought by a group of secularist-minded farmers in the Jerramungup area. The shire council had decided to build an inter-denominational church at very considerable public expense. Our infant Society supported the farmers' protest by taking out a full-page advertisement in The West Australian asserting the injustice of the impost and stressing the importance of the principle of separation of church and state. This was, of course, a heavy financial burden on the members.

One of the unfortunate effects of the activism of members within various, specialized social movements was that many redirected their energies, preferring more specific objectives to that of the broader purpose of promoting Humanism.

Membership reached its apogee during the period of protest against the Vietnam War and Humanists were strongly represented in the "Moratorium" movement and its marches. Larger membership made possible a fuller program and well-attended public meetings were held in the rather decrepit Youth Council Hall, 9 Museum Street, which has since been demolished to make way for the Cultural Centre redevelopment. One memorable meeting, held in McNess Hall, Pier Street, was addressed by a panel of speakers, which included Senator John Wheeldon and Joe Berinson (then MHR ), on the subject of the controversial form of national health service then being introduced by the Whitlam government. All seats were occupied and the anxious medical profession was well represented.

During the seventies, those who held office for lengthy periods included Mike Lishmund, Syd Foxley, Alan Croft, Laadan Fletcher, John Thompson, Ken Louttit, and Bill Clarke. There were others, too numerous to list, who played active roles. Leila and Henk Soerink, will be remembered affectionately for their infectious zeal and hard work.

Social Impact

In that period, sub-committees investigated and reported on topics which included abortion law reform, voluntary euthanasia, aboriginal welfare, education and "state aid". An extensive submission on religious education (nearly 2,700 words) was submitted to the Ministerial (Knott) Committee in August 1976. Submissions have been made to many official enquiries by the Society throughout its existence and the total product is quite remarkable for an organization of its size. Through this means, the Society has been able to provide support for more specific lobby groups. Contingents of Humanists, bearing Humanist banners, participated in demonstrations over the years, especially in the peace marches, which became an annual event.

In 1973, the Whitlam government decided to appoint civil marriage celebrants, substantially as a result of lobbying by the Humanist movement in Australia. Laadan Fletcher and then Jim Kane were appointed as the Society's celebrants. For some time, marriage certificates issued indicated that the ceremony had been conducted "according to the rites of the Humanist Society of W A". Eventually, this practice was ruled unlawful because the appointments were "civil" rather than under the "Ministers of Religion" category specified in the Marriage Act, 1961. Much useful publicity and recruitment was then lost. Later, Len Smith conducted funeral ceremonies and thus helped to pioneer the non-religious memorial ceremony that has become commonplace in our State. Our Society can feel proud to have pioneered such a significant, successful and internationally acclaimed social reform.

The acquisition of a home for Humanism in WA has, over the years, frequently been mooted and the purchase of a house in Shenton Park was once seriously considered. For a brief period premises were leased in Hay Street, East Perth, substantially on the initiative of Steve Moore and Bill Liddelow. The first meeting was held there on 16 February 1975, and, for a while, Bob Kane (a professional psychologist, who later moved to N S W) conducted a Humanist guidance service at the Centre with much success.

At Easter 1976, the Convention of the CAHS was held at Yanchep Sun City and, although only a few eastern colleagues were able to attend, it was gratifying to have broken the tyranny of distance for once.

In 1977 certain members and friends, led by the Soerinks and the Conochies, decided to establish an "intentional" community, "The Wolery", near Denmark in the State's south-west. It was based on conservation and Humanist principles and still enjoys great success.

During the early eighties, meetings were held in the Subiaco Library Hall, a most congenial venue, and publicity provided by the Subiaco Post (now Post Newspapers) was much appreciated (as it has been ever since). At about that time, the Society enjoyed the support of Peter Reynolds who gave efficient service as honorary secretary and contributed several still memorable talks.

Concern for the plight of prisoners of conscience was often discussed and letters on their behalf were directed to the responsible governments and/or to the Australian Foreign Minister of the day. Locally, Neville Wainwright will be remembered for his persistent letters in Post Newspapers, protesting against rate exemptions enjoyed by religious bodies and other matters.

A decline in membership in the mid eighties threatened the existence of the Society but the newsletter continued and a program of activities was maintained on a more restricted basis. Public meetings were held in spring and autumn of each year, at Grace Vaughan House, Shenton Park, mostly addressed by guest speakers. One meeting, concerned with Asian immigration, was attended by the notorious Jack van Tongeren and a friend, both of whom seemed disinclined to accept the Humanist viewpoint, however.

Later Years

The celebration of solstice and equinox parties or picnics became a tradition which has been greatly enjoyed by the members. A particular location in Hyde Park became the preferred venue for picnics and there, under a huge Moreton Bay fig-tree, the ashes of Gordon Butler, who died at the age of 98, were strewn ceremonially, on one such occasion, by our long-serving president, Roland Farrant. Other social events were held in members' homes. Ralph and Denise White, Neville and Maureen Wainwright, Eva and Mike Palmer and Jean Kern were amongst those who generously hosted such parties.

A significant increase in membership occurred as the eighties rolled into the nineties. Many submissions were made to official inquiries around that time.

In 1983 it became an annual practice for the CAHS to appoint a high-profile personality of known Humanist sympathies as "Australian Humanist of the Year", the first of these being the late Lionel Murphy, then Australian Attorney General. It was a source of great satisfaction to the Society when, in 1999, our own Diana Warnock, former MLA, received this award.

One major problem which had inhibited growth from the beginning was the Society's lack of substantial assets and it was not unusual for the honorary treasurer to have to report virtual insolvency to the committee. It was only through the instant personal generosity of committee members that the Society remained afloat. Relief from this chronic problem came in early 1991 with the tragic and untimely death of Megan Sassi, a great Humanist whose assiduous support for social causes is still warmly remembered. Her generous bequest to the Society has provided just enough supplementary income to avoid the crises of earlier years.

A newsletter is an essential feature of every organization, if only for the purpose of notifying events, and it is to the credit of the various editors who have held this office that they have been able to maintain so high a standard. During the forty years,these included, Henk Soerink, Len Smith, Robyn Edwards, Laadan Fletcher, Daniel Leu and Eric Pyatt.

In the last few years, the Society has devoted itself primarily to a program consisting, quarterly, of a public meeting in Claremont and a social function. During this period, the Society enjoyed the presidency of Roland Farrant and of Dennis Morris, the secretaryship of Mike Cheam, the treasurership of Bill Hawthorn (author of Atheism for Survival), and the support of an almost changeless committee, including Marion Hayman, Jean Kern and Eva Palmer. Both Jean and Eva were kind enough to host seasonal parties in their homes and so nourish the social contact which is so necessary for the health of any organization.

Reflections

Forty years ago our Society was born under the shadow of the iniquitous Vietnam War and its early attitude was typified by a motion, which it considered in 1970, calling for R G. Menzies to be charged with war crimes! A broadly pacifist viewpoint was maintained through the long years of Cold War and then the "war against terror". Only four years ago, a contingent of Humanists joined a march through the city centre to protest against Australian participation in the Iraq war. "When will they ever learn?"

In the early years, the holding of atheistic or agnostic views still provoked considerable public disapproval and censuses suggested that those who declared such views were a small minority. Today, however, roughly one-quarter of Australians declare no religion and the former Christian monopoly seems doomed. Church attendance has fallen dramatically and believers often appear embarrassed by their faith. Religion is often cruelly lampooned in comedy shows and ethical issues are no longer seen exclusively as the province of religion. Indeed, it can now reasonably be said that Australia is more of a Humanist than a Christian society in terms of real attitudes and beliefs. Many of those who profess Christian commitment do so with little doctrinal conviction, simply paying lip-service to their family tradition.

There is no means of knowing the extent to which our Society has contributed to the changes. At least a Humanist presence has been maintained over the forty years and presumably many citizens of good-will have become aware of an organization which seeks to promote responsible social behaviour and due respect for human achievement without recourse to belief in the unbelievable. We are proud to have represented an ancient and admirable tradition.

It is disappointing, however, that our positive and inspiring message and presence has not reached more people. But, we live in a world of advertisement, without which it is impossible to be widely known. Who would know of Coca Cola if that brand had never advertised? We cannot raise the requisite resources by means of a share float, nor, on the other hand, would we resort to such measures as the churches have used in the past, even if we had the power to do so. (Before admiring the splendour of the buildings in the Vatican too enthusiastically we ought to reflect upon the cruel means by which the necessary riches were amassed, especially in the Middle Ages).

What of the future? If only we could fast-forward to the year 2,045 CE - another forty years on! Will there be an imposing Humanist House in the heart of Perth to accommodate the activities of our heirs and successors? Or, better still, a Humanist University like that of the Netherlands? And will someone have written a popular, "Song of the Happy Person"? Or, on the other hand, will those successors be just a small contingent, bearing a tattered banner, in a protest march against the decision of some conservative government to enter another war to end all wars?