Author: Ophelia Benson

Wait wait wait wait – I don’t get it. I think this is exactly backward.

Clinton has benefited from a favorable gender dynamic that won’t exist in the fall. (In the Democratic primary, female voters have outnumbered males by nearly three to two.) Clinton’s claim to being a tough, tested potential commander-in-chief has gone almost unchallenged. Obama could reply that being First Lady doesn’t qualify you to serve as commander-in-chief, but he won’t quite say that, because feminists are an important chunk of the Democratic electorate. John McCain wouldn’t be so reluctant.

…What? Why is it supposed to be ‘feminist’ to think that being a first lady does qualify you to serve as commander-in-chief? What the hell is feminist about that? What is feminist about thinking ‘I am married to an important man’ is a qualification? That’s not feminist, it’s anti-feminist. Feminist is running on your own merits, not someone else’s. Parlaying wifehood into a career is not my idea of feminist. Using family connections and second-hand fame is not my idea of feminist. Riding on coat-tails is not my idea of feminist. Clinton is doubtless qualified, but the nepotism question makes her one of the last people in the country who should have tried for this particular job. I don’t feel one bit ’empowered’ as a woman by the fact that another woman is trying to use her marital arrangement as an elevator to the top.

Steven Pinker notes that Bush’s Council on Bioethics has put out a 555-page report called Human Dignity and Bioethics.

This collection of essays is the culmination of a long effort by the Council to place dignity at the center of bioethics. The general feeling is that, even if a new technology would improve life and health and decrease suffering and waste, it might have to be rejected, or even outlawed, if it affronted human dignity.

Yes where have we heard that before…from the archbishop of Canterbury, from the pope, from lots of meddlesome priests.

The problem is that “dignity” is a squishy, subjective notion, hardly up to the heavyweight moral demands assigned to it. The bioethicist Ruth Macklin, who had been fed up with loose talk about dignity intended to squelch research and therapy, threw down the gauntlet in a 2003 editorial, “Dignity Is a Useless Concept.”…Once you recognize the principle of autonomy, Macklin argued, “dignity” adds nothing.

Just what I said! Last November. Twice.

Macklin of course says it much much better.

To invoke the concept of dignity without clarifying its meaning is to use a mere slogan…Why, then, do so many articles and reports appeal to human dignity, as if it means something over and above respect for persons or for their autonomy? A possible explanation is the many religious sources that refer to human dignity, especially but not exclusively in Roman Catholic writings. However, this religious source cannot explain how and why dignity has crept into the secular literature in medical ethics.

Well, maybe it can, actually; words and concepts can cross borders.

Pinker goes on.

Goaded by Macklin’s essay, the Council acknowledged the need to put dignity on a firmer conceptual foundation. This volume of 28 essays and commentaries by Council members and invited contributors is their deliverable…And what it reveals should alarm anyone concerned with American biomedicine and its promise to improve human welfare. For this government-sponsored bioethics does not want medical practice to maximize health and flourishing; it considers that quest to be a bad thing, not a good thing.

Just like the archbishops and cardinals. Never mind what the research could do to end horrible diseases, instead focus on the threat to ‘human dignity’ of research on cells in a petri dish.

Although the Dignity report presents itself as a scholarly deliberation of universal moral concerns, it springs from a movement to impose a radical political agenda, fed by fervent religious impulses, onto American biomedicine.

And then he goes into the details. It’s infuriating stuff; don’t miss it.

The last paragraph makes the obvious and devastating point.

Theocon bioethics flaunts a callousness toward the billions of non-geriatric people, born and unborn, whose lives or health could be saved by biomedical advances. Even if progress were delayed a mere decade by moratoria, red tape, and funding taboos (to say nothing of the threat of criminal prosecution), millions of people with degenerative diseases and failing organs would needlessly suffer and die. And that would be the biggest affront to human dignity of all.

Exactly.

Read it and scream.

For Abdel-Qader Ali there is only one regret: that he did not kill his daughter at birth. ‘If I had realised then what she would become, I would have killed her the instant her mother delivered her,’ he said with no trace of remorse. Two weeks after The Observer revealed the shocking story of Rand Abdel-Qader, 17, murdered because of her infatuation with a British solider in Basra, southern Iraq, her father is defiant. Sitting in the front garden of his well-kept home in the city’s Al-Fursi district, he remains a free man, despite having stamped on, suffocated and then stabbed his student daughter to death. Abdel-Qader, 46, a government employee, was initially arrested but released after two hours. Astonishingly, he said, police congratulated him on what he had done. ‘They are men and know what honour is,’ he said.

What honour is – something that makes it not only acceptable but actually praiseworthy to stamp on, suffocate, and stab to death a 17-year-old girl who is your daughter, a girl who hasn’t killed anyone or hurt anyone but has simply developed an affection for a male person.

It was her first youthful infatuation and it would be her last. She died on 16 March after her father discovered she had been seen in public talking to Paul, considered to be the enemy, the invader and a Christian. Though her horrified mother, Leila Hussein, called Rand’s two brothers, Hassan, 23, and Haydar, 21, to restrain Abdel-Qader as he choked her with his foot on her throat, they joined in. Her shrouded corpse was then tossed into a makeshift grave without ceremony as her uncles spat on it in disgust.

Oh, god, it’s so ugly I can’t stand to read it. I can’t stand it I can’t stand it – this world where men get together to murder women then treat them like garbage then spit on them. It’s so ugly. The hatred, the contempt, the disgust – for a young girl – their own relative. It makes me crazy.

‘Death was the least she deserved,’ said Abdel-Qader. ‘I don’t regret it. I had the support of all my friends who are fathers, like me, and know what she did was unacceptable to any Muslim that honours his religion,’ he said…’I don’t have a daughter now, and I prefer to say that I never had one. That girl humiliated me in front of my family and friends…I have only two boys from now on. That girl was a mistake in my life. I know God is blessing me for what I did,’ he said, his voice swelling with pride. ‘My sons are by my side, and they were men enough to help me finish the life of someone who just brought shame to ours.’

Men enough? What does he mean men enough? Because it took strength? No – she was down, her father’s foot was on her neck, they were three against one. Because it took courage? No – they were in no danger. What then? That men are supposed to hate women enough to kill them for no good reason, apparently.

He said his daughter’s ‘bad genes were passed on from her mother’. Rand’s mother, 41, remains in hiding after divorcing her husband in the immediate aftermath of the killing, living in fear of retribution from his family. She also still bears the scars of the severe beating he inflicted on her, breaking her arm in the process, when she told him she was going. ‘They cannot accept me leaving him. When I first left I went to a cousin’s home, but every day they were delivering notes to my door saying I was a prostitute and deserved the same death as Rand,’ she said. ‘She was killed by animals. Every night when go to bed I remember the face of Rand calling for help while her father and brothers ended her life,’ she said, tears streaming down her face.

And that’s just one of many.

Is there a problem with closed religious groups (and with closed groups in general)?

I commented on – or intruded on – a blog post about the Amish the other day. I didn’t set out to intrude, I thought I was just offering some data, but I got called a militant atheist and compared to Leninists (!) and generally told to fuck off, so clearly I was intruding. Must do better. But about the Amish…

I think there is a problem with closed religious groups (and closed groups in general). I think closed religious groups are incompatible with many of the rights in the UDHR. I think that’s why they are closed – and that’s the problem. Why are some religious groups closed? 1) So that outsiders won’t come in and 2) so that insiders won’t leave. There is secrecy, and there is restriction. Secrecy can cover up treatment of people that would not be acceptable in the larger (open) world, and restriction can make people unable to escape that kind of treatment.

What are closed religious groups like? What are they? Jonestown. Yearning for Zion Ranch. Heaven’s Gate. (I’m not sure how closed Heaven’s Gate really was. It was secretive, but I don’t think it was forcibly closed. It also didn’t have children. That makes a large difference.) Branch Davidians. The Amish.

They don’t let children go to school. Most of them subordinate the women, and keep them under observation. They don’t want their members to leave.

Not being able to leave is the key, I think. It’s the key because it is a violation of rights in itself, and because it motivates other violations of rights. Amish children who stay in school are much more likely to leave than those who quit school after the eighth grade. What does this mean? That children who know more about the world, and who have some qualifications beyond primitive farming, often choose not to stay, while children who don’t, don’t. In other words children who are handicapped – deliberately handicapped – for life in the larger world are more likely to stay, and the Amish want those children to be handicapped. Children who do stay in school have a choice; they can leave or they can stay. Children who quit school at age 14 don’t have a choice (or have much less of a choice); they have to stay.

Universal education is based partly on the idea that children should have choices of that kind. Closed religious groups that prevent their children from having choices of that kind are highly dubious.

So I think the decision in Wisconsin v Yoder was unfortunate. Douglas wrote the only dissent (and it was only a partial dissent; the decision was unanimous).

The Court’s analysis assumes that the only interests at stake in the case are those of the Amish parents on the one hand, and those of the State on the other. The difficulty with this approach is that, despite the Court’s claim, the parents are seeking to vindicate not only their own free exercise claims, but also those of their high-school-age children.

Well exactly, except that should have been a real stumbling block, not just a gesture at one. The Amish (adults) want the Amish to continue, and a lot of Americans who like the idea of having a few buggys and bonnets around want them to continue too. But the price of doing that is allowing generation after generation of children to be handicapped. We don’t fancy that when it’s Yearning for Zion Ranch. Why do we think it’s okay for the Amish?

Ruth Irene Garrett doesn’t think it’s okay.

To many outsiders Amish life seems simple and peaceful – but for Ruth Irene Garrett it was a prison with rules based on fear…Born into an insular Amish community in Iowa, Ruth says she always felt trapped by the rigid way of life which avoids all dealings with the outside world and keeps boys and girls apart…She went to an Amish school until she turned 14 — the age when most Amish children leave their studies to begin working on their families’ farms. Boys work in the fields while the girls focus on quilting, sewing, cooking, milking, cleaning and gardening…Ruth said women were second-class, subservient and discouraged from speaking their minds…Ruth said the Amish rarely smile or laugh, and believe if something is funny then it is bad. She explains in the book: “They take their religious, agrarian life seriously, living by the motto that the harder it is on earth, the sweeter it is in heaven.”

So they make life on earth nasty on purpose, thinking that will make it sweeter in heaven – an unfortunate misunderstanding.

I think pluralism is good up to a point – but I think human rights are one good way to determine what that point is. (I think smiling and laughing is another. Imagine life without laughter. Just imagine it. Imagine finding nothing funny, ever. Imagine thinking funniness is bad. Imagine hell on earth.) I think it’s fine for people to light out for the territory, to run away from home and have adventures (provided they don’t leave their own children behind, like Pilgrim), to drop out of the mainstream, to simplify, to set up communes, to join a kibbutz. I don’t think it’s fine for people to subordinate women, and I don’t think it’s fine for them to handicap their children.