Monday, August 29, 2011

Eugenics, Race, And A Woman's Right To Chose

"...the Negro lacks in his germ plasm excellence of some qualities which the white race possess, and which are essential for success in competition with the civilizations of the white races at the present day."
                                            - California, 1926

  Eugenics (termed by Francis Galton), or the means to "improve" the human race through infanticide, forced sterilization or genetic manipulation of those individuals deemed inferior (mental illness, low IQ, the poor, criminals, etc.) is rooted in the ancient philosophic works of Plato and Aristotle and has continued up to the present day.  The modern eugenics movement began in the late 19th century in the United States with the belief that criminality, imbecility and mental illness were hereditary and therefore should be controlled through forced sterilization or forced removal of "feeble-minded" children.   Some of the biggest proponents of the era weren't fringe characters or Nazi idealists but were arguably some of the most influential people of their time.  These included President Theodore Roosevelt, Planned Parenthood founder Margaret Sanger, Winston Churchill, and Economist John Maynard Keynes.  While the early years of the eugenics movement focused on poor white Americans, by the 1930's most of the forced sterilizations were on poor women of color.  Rooted in the belief that African Americans, Mexican Americans and Native Americans were genetically inferior to European Americans, social scientists of the day saw this reflected in data showing lower performance in education and in criminality.
  The Supreme Court showed the practice to be constitutionally viable in 1927 (Buck v. Bell) in regard to  the prevention of children born to people with disabilities.  The movement saw its greatest momentum between 1907 and 1968 when between 65,000 and 100,000 people were sterilized.  Clinics were placed in poor neighborhoods and eugenics propaganda was spread throughout America through county fairs where "fit family" contests were frequent.  This was not without notice to the rest of the world.  Nazi Germany used the eugenic framework from the US and other countries to justify the forced sterilizations of people with mental illness and developmental disabilities and the mass slaughter of Jews, Poles, Roma, Gays and others to root out less desirable races from their midst.
  The American social work profession, always being in transition, was unfortunately a major player in eugenics practices as they often were the gatekeepers of who received the procedure and who did not.  This also remained true in other countries where eugenic practices were the accepted "humanitarian" philosophy.
  In the wake of the Civil Rights Movement and the Feminist Movement of the 1960's, eugenic practices began to become highly unpopular as biologic science and social science began to show that race was not biologically determined but socially constructed.  Deficiencies in the classroom and overrepresentation in the prison system were shown to be the result of racist institutions and not on the genetic makeup of the individual.  Around this time social work also began to discredit eugenic philosophy as deeply flawed and shifted to a self-determination framework.  This fell in line with the belief that women have the right to informed reproductive health decisions and that the individual, not the state, has the right to choose regardless of race, gender or socio-economic status.
  Today eugenic practices seem to be nothing but a ghostly whisper from the past.  Indeed it has been relegated as junk science by most if not all mainstream professional organizations.  However, in much of the world, especially the Global South, women continue to lack access to reproductive freedom and up to date reproductive health information.  As a result of gender discrimination and poverty, women in the developing world are still at high risk of unwanted pregnancies, low education and literacy rates, HIV/AIDS, fistula, and maternal mortality.  In many parts of Asia, a war on girls is being waged in gender sex selection with a cultural preference to have boys.  This has lead to a major gender gap with a disproportionate number of boys over girls.  In China, with the one child policy, families without means are committing infanticide, aborting, or putting up for adoption girls in favor of their only child being a boy.
  Another modern concern arose with the advent of the Human Genome Project, an international collaboration to sequence the entire human genome.  This is believed to eventually lead to cures of genetic disorders, cancer, diabetes, mental illness, etc. and has been hailed as one of the greatest feats of modern science.   Indeed, one's perceived genetic make-up has lead to terrible atrocities in the past and with a future of designer babies, human-animal chimeras, and other eventualities, precautions must be made to prevent eugenic type philosophies from taking root again.
  One such precaution is for social workers to have a basic understanding of genetics if not have fluency in the field.  The National Association of Social Workers has developed practice standards for integrating genetic science into ones framework.  The inclusion of genetics into the education of social workers allows them to have the necessary tools to advocate with clients on all levels and to provide relevant information so clients may make informed decisions about their lives.

Monday, August 15, 2011

Judaism: Tzedakah and Tikkun Olam


Tikkun Olam is the action of repairing the world through tzedakah. Tzedakah is defined throughout the Jewish community by one of two terms: charity or social justice. While the word itself translates to ‘charity’ (which typically tends to separate the wealthy from the poor), it can be thought of as giving, justice, or assistance. Most importantly, tzedakah is giving because you can, not because you have to.

The act of giving tzedakah is a mitzvah, good deed, and is considered by most to be one of the most important commandments. The act of giving has becomes correlated to giving of money because it is what we, as people, most commonly have to give. The correlation has been made through various texts that the concept of financial donations has taken the place of animal sacrifices. Sacrifices were used to express thanks, ask for forgiveness or to request a favor, which are many of the same reasons Jews give financially today. The act of giving Tzedakah is so great for one’s spirituality that some believe that the beggar is doing the donor a favor by allowing for the opportunity to give charity.

The guidelines for giving tzedakah vary from community to community. The general financial guideline is that all Jews should give one-tenth of their income to charity. The receiving charity can include one’s synagogue, educational institution, or organization. While the current trend is to assume that tzedakah is giving through financial donation – it does not have to be. In fact, most youth movements choose to volunteer and donate their time and energy.

When giving, time or money, it is important to recognize that no one should have the disgression to assign worth of a person or charity, thus one should give to those in need because they can. This is one of the largest hurdles to overcome because there are so many charities that are asking for financial support. The best kind of giving is that which the recipient becomes self-reliant as a result of the donors generosity. This can not be determined by the donor, thus it is not the donors responsibility to assign worth or value to the act of giving.

Next month (September-October) starts the season of High Holy Days with Rosh Hashanah and Yom Kippur right around the corner. As such, tzedakah is highly valued within the Jewish community this time of year. While there is no time that giving is more important than other, it is stated in the text of the High Holydays that “G-d has inscribed judgment against all who have sinned, but that tzedakah, teshuvah (repentance) and tefilah (prayer) can gain forgiveness for sins.” An additional part of Yom Kippur is the idea of kapparot. Traditionally, 'kapparot' is the ritual sacrifice of an animal, usually a chicken, with the meat being donated to those who cannot afford to feed their families. More often than not these days people will instead make the kapparot blessings on money being donated to the charity of their choice which is acknowledged as a form of tzedakah.

Jewish law dictates that one-tenth of income or salary after taxes should be given to tzedakah. Even though tax dollars may go to social welfare programs, taxes do not count for an individual’s contribution to tzedakah. Even though law dictates one-tenth, the law also understands that those who utilize social welfare, assistance, or cannot give one-tenth; no one should give more than they can so that they give so much to become a public burden. Similarly, the text dictates that a person should avoid becoming in need of tzedakah by accepting work that is available even if it is below expectations or personal standards. However, if a person, Jewish or not, is in need there is no embarrassment to accept tzedakah. It is actually considered a transgression to refuse tzedakah when in need.

In practice, tzedakah is alive and vibrant at university campuses across the nation. At the University of Connecticut, the students use the name Tzedek for their organization which translates to social justice to describe the work and goals. Students integrate aspects of giving and volunteering into programming and events on and off campus.

With countless natural disasters, human tragedies, and instances of injustice occurring around the globe every day, it is more important than ever to dedicate oneself to tzadekah in an effort to achieve Tikkun Olam. Tikkun Olam is achieved through acts of Tzedakah as a means of G’milut Hasadim. Repairing the world is achieved through acts of giving as a means of loving kindness from one to another.


Sources:
Pirkei Avos: Chapter 2 Mishna 21 & Chapter 5 Mishna 16...
Tzedakah & Tikkun Olam: http://www.kolel.org/revivingeden/tzedakah.html
Tzedakah: Chatiry : http://www.jewfaq.org/tzedakah.htm
Learning to Give: http://learningtogive.org/papers/paper169.html