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Towards a Godless Dominion
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15 October 2023

In recent surveys, one in four Canadians say they have no religion. A century ago Canada was widely considered to be a Christian nation, and the vast majority of Canadians claimed they were devoutly religious. But some were determined to resist. In the 1920s and ’30s, groups of militant unbelievers formed across Canada to push back against the dominance of religion.
Towards a Godless Dominion explores both anti-religious activism and the organized opposition unbelievers faced from Christian Canada during the interwar period. Despite Christianity’s prominence, anti-religious ideas were propagated by lectures in theatres, through newspapers, and out on the streets. Secularist groups in Montreal, Toronto, Winnipeg, and Vancouver actively tried to win people away from religious belief. In the first two cities, they were met with stiff repression by the state, which convicted unbelievers of blasphemous libel, broke up their meetings, and banned atheistic literature from circulating. In the latter two cities unbelievers met social disapproval rather than official persecution. Looking at interwar controversies around religion, such as arguments about faith healing and fundamentalist campaigns against teaching evolution, Elliot Hanowski shows how unbelievers were able to use these conflicts to get their skeptical message across to the public.
Challenging the stereotype of Canada as a tolerant, secular nation, Towards a Godless Dominion returns to a time when intolerant forms of Christianity ruled a country that was considered more religious than the United States.
“Towards a Godless Dominion reminds us that repression works. Elites remain as ready and able as ever to stifle the kinds of speech that they find threatening. It takes courage or at least eccentricity to resist them.” Literary Review of Canada
"If the interwar period of Hanoswki’s admirable study sustained the rationalist versus Christian confrontation inherited from the Victorian period, the organized non-religionists of the next, postwar period were characterized by the ethical turn to the humanist cause. In a sense, traditional rationalism and secularism largely died in the 1940s and 1950s, and the multiple moral causes of the humanist movement challenged the religious and political establishments rather than religious belief itself. This bequeathed to Canada as elsewhere a liberal and democratic ethical revolution still apparent in the LGBTQIA+, abortion, and divorce law reform causes, amongst many other movements. The true value of Hanowski’s well-researched book lies in starting to bridge the gap from the rationalist to the humanist eras." Callum G. Brown, University of Glasgow