Uncommon Sense

politics and society are, unfortunately, much the same thing

HOW THE SEXUAL REVOLUTION BECAME A DOGMA

original article: THE ZEALOUS FAITH OF SECULARISM
January 2018 by Mary Eberstadt

 

Begin with a sobering fact. During the past ten years, some of the sharpest observers of our time have come to believe that the tectonic plates underlying Western civilization have shifted momentously. One result is a deep, creative struggle among the thoughtful for new imagery and fresh analogies to illuminate what’s perceived as a darkening time.

Thus, nine years ago, the late Richard John Neuhaus called this new place “American Babylon.” Today, in another eponymous book, Rod Dreher speaks of a “Benedict Option.” George Weigel called in his 2017 Simon Lecture for a new Great Awakening, and elsewhere for what he dubs “the Panula option” after the recently deceased Fr. Arne Panula, a tireless evangelizer. Using T. S. Eliot as a touchstone, First Things editor R. R. Reno argues for Resurrecting the Idea of a Christian Society. In Strangers in a Strange Land, Archbishop Charles Chaput develops an analogy between our time and that of the Book of Exodus. And in yet another book just published, Anthony Esolen evokes the image of the phoenix with Out of the Ashes: Rebuilding American Culture.

As this profusion of literary and historical analyses goes to show, to be Christian today is to be a sailor in search of an astrolabe. And no wonder: We are in open, roiling, uncharted waters, so looking up to fixed points would help. One other way to orient ourselves is to peer down beneath the currents and focus on what’s done most to shape the “post-Christian” or “ex-Christian” world: the sexual revolution.

That the revolution is what’s catapulted us to this place is a fact that more and more analysts now affirm. What may be less obvious, though just as important, is what the widespread Western embrace of the revolution has wrought not only in individual lives, but macrocosmically: It has given rise to an increasingly systematic, zealous, secularist faith. We cannot understand either the perils or opportunities of Christianity today without first understanding this developing, rival body of beliefs with which it contends.

To begin with a point to which many Christian thinkers would agree, the United States and other nations rooted in Judeo-Christianity have entered a time of paganization—what we might also call “re-paganization.” The gravitational pull of traditional religion seems to be diminishing, even as a-religious and anti-religious elements accumulate mass. This paganization is especially ascendant among the young, now famously more prone than any other group to checking “none of the above” when asked for their religious affiliation; according to the Pew Research Center and others, the combination of self-described atheists and self-defined “nones” is now the fastest-growing “religious” group.

Wider manifestations of this ongoing paganization have also become commonplaces: the proliferation of religious liberty court cases, legal and other attacks on Christian student groups at secular universities, demonization and caricature of religious believers, intimidation aimed at those who defend Judeo-Christian morality, and other instances of what Pope Francis himself has dubbed the “polite persecution” of believers in advanced societies. Paganization is also evident in the malignant conflation of Christianity with “hate speech,” a noxious form of ideological branding destined to unleash new forms of grief on believers in the time ahead.

So far, so familiar. And yet, we’ve not fully understood this new paganism after all.

According to the dominant paradigm shared by most people, religious and secular alike, the world is now divided into two camps: people of faith and people of no faith. But this either-or template is mistaken. Paganization as we now know it is driven by a new historical phenomenon: the development of a rival faith—a rival, secularist faith which sees Christianity as a competitor to be vanquished, rather than as an alternative set of beliefs to be tolerated in an open society.

How do we know this? We know it in part because today’s secularist faith behaves in ways that only a faith can.

Consider, for example, the scene on the steps of the Supreme Court of the United States on June 27, 2016, following the announcement of the decision in Whole Woman’s Health v. Hellerstedt, a decision about Texas abortion clinics that was taken as a victory by proponents of abortion on demand. After that decision was made public, videos documented the outdoor party that resulted, spilling from the court steps on out into the city: a gyrating, weeping, waving, screaming sea of people, mostly women, behaving as if they were in the throes of religious ecstasy. Occam’s razor says they were in religious ecstasy—their kind of religious ecstasy, in which abortion on demand becomes the gnostic equivalent of a central sacrament, the repetition of which is judged essential to their quasi-religious community.

Or consider another snapshot: the so-called Women’s March on Washington following the election of Donald Trump. This public demonstration, too, was driven in large degree by a single force: animus against traditional Judeo-Christian moral teaching—specifically, teaching about sex. The totemic hats used to brand the event were named not for any conventional political concern—jobs, taxes, defense, the economy, health care, immigration—but for female genitalia. To clinch the point, the only women’s organization disinvited from this supposedly universal “women’s march” was a pro-life group. When forced to choose between women and abortion on demand, the women in charge chose abortion. That’s because, within this new church of secularism, pro-life women are heretics: despised transgressors of a religious community’s teaching and norms.

If the so-called right to choose were truly an exercise of choice—if the rhetoric of the people who defend it matched the reality of what they actually believe—one would expect its defenders to honor choosing against it here or there. But this does not happen: No “pro-choice” group holds up as an example any woman who chooses not to abort.

That this doesn’t happen tells us something noteworthy. For secularist believers, abortion is not in fact a mere “choice,” as their value-free, consumerist rhetoric frames it. No, abortion is sacrosanct. It is a communal rite—one through which many enter their new religion in the first place. The popular, Internet-driven rage for “telling one’s own abortion story”—the phenomenon known as #shoutyourabortion—illustrates this point. Each individual story is a secularist pilgrim’s progress into a new faith whose community is united by this bloody rite of passage. Add the suggestively popular term “woke”—today’s gnostic version of “awakened”—and there’s more evidence that secularist progressivism has erected a church.

So the fury directed at Christianity can be pressed into a single word, sex. Christianity today, like Christianity past and Christianity to come, contends with many enemies. But the adversary now inflicting maximal damage on the Church is not dreamed of in Horatio’s philosophy. It is instead the absolutist defense of the sexual revolution by its faithful.

Christians and other dissidents aren’t being heckled from Hollywood to Capitol Hill for feeding the hungry, visiting the sick, or defending the commandments against lying and stealing. Bakers aren’t landing in court because of trying to follow what’s said in the Song of Songs. All of the expressions of animosity now aimed against Christianity by this new secularist faith share a common denominator. They are rooted in secularist dogma about the sexual revolution, according to which that revolution is an unequivocal and fundamental boon.

This substitute religion pantomimes Christianity itself in fascinating ways. It offers a hagiography of secular saints, all patrons of the sexual revolution: proselytizers for abortion and contraception such as Margaret Sanger and Gloria Steinem. Every year, Planned Parenthood confers on pro-abortion journalists, politicians, activists, and others prizes known affectionately as the “Maggies,” for Margaret Sanger—its “highest honor,” in the organization’s words, awarded in recent years to luminaries such as Nancy Pelosi and Hillary Clinton.

This brings us to another feature of the new secularist faith: its lack of transparency. For decades, scholarship has established Sanger’s moral roots in eugenics, her faith in the inferiority of certain other people, her cynical use of African-American ministers to evangelize the black population about birth control in the hope of bringing their numbers down, and related beliefs out of odor today. Yet in a moment when Confederate statues are targets in the name of scrubbing racism from the public square, Margaret Sanger remains immune from moral revisionism. Why? Because she is the equivalent of a secularist saint of the revolution, off-limits from second thoughts.

Similar status and protection are accorded to pseudo-scientist Alfred C. Kinsey, founder of the Institute for Sex Research at Indiana University, whose fabled “reports” on human sexuality included allowing so-called research “subjects” to inflict what is now called child sexual abuse. According to biographer James H. Jones in Alfred C. Kinsey: A Public/Private Life, the icon also filmed sex acts of employees and subordinates, walked in on students as they showered, had sex with people involved in his “research,” wrote letters of erotica to assistants and others, and otherwise appears to have fallen short of today’s standards concerning sexual harassment and coercion. Even before “Harvey Weinstein” became global shorthand for such depredations, Kinsey’s legacy would have been reviled—were he anything but Kinsey, a founding father of the new secularist faith. Instead, Kinsey and all his works, like Sanger’s, remain untouchable.

The rival faith sports foreign “missionaries,” too, in the form of progressive charities and international bureaucracies—those who carry word of the revolution and the pseudo-sacraments of contraception and abortion to women around the planet. The Bill and Melinda Gates Foundation, to name one prominent example, recently made the provision of contraception a centerpiece of its overseas work. It hopes thereby to reach “an additional 120 million women and girls in the poorest countries by 2020.”

Who, exactly, are these women? Judged by the photos on the Gates Foundation website, they do not hail from Iceland or Denmark. As the foundation explains, “Less than 20 percent of women in Sub-Saharan Africa and barely one-third of women in South Asia use modern contraceptives”—making these women targets of quasi-religious zeal.

In fact, preoccupation with the fertility of certain other people is a constant theme in the church of the new secularism. In July 2017, French president Emmanuel Macron revealed his own fealty to the faith when he dilated at an appearance in Germany—of all places—upon the “civilizational” challenges facing Africa, singling out the fact that women in some countries still have “seven or eight children.” Elsewhere that same summer, Canada’s minister of international development, Marie-Claude Bibeau, called abortion “a tool to end poverty.” In 2009, Supreme Court Justice Ruth Bader Ginsburg made a similar slip in an interview with The New York Times Magazine, reflecting that “at the time Roe was decided, there was concern about population growth and particularly growth in populations that we don’t want to have too many of.”

Again, it’s the lack of transparency that makes this faith go round. Under any other circumstances, if well-heeled white people were to proclaim that the solution to the world’s problems is to have fewer dark people, public outrage would be the result. Yet in secular quarters, these statements above, and others like them, get a pass. This is what happens when one’s religion takes as its cornerstone the teaching that the sexual revolution and its consequences are beyond question—eugenics, sexual violations, and other transgressions be damned.

Traditional religious believers should strive to bring the hidden premises of this rival faith into the open. For example, when people say that they hope the Church changes its position on marriage or birth control, they are not talking about one religious faith—i.e., the Christian one. What they really mean is that they hope the Church will suborn or replace its own theology with the theology of the new church of secularism. Or when politicians say they are “privately opposed to abortion”—even as they vote for policies that will ensure its ubiquity—they are using language to conceal rather than clarify their intention. What they really want is to enjoy a kind of dual religious citizenship, according to which they are “Catholic” or “Christian” in some circumstances, and followers of the church of secularism in any circumstances bearing on the sexual revolution.

This effort to keep a foot in both churches won’t work, any more than one can be simultaneously Muslim and Buddhist. Even so, the effort to enjoy dual religious citizenship, particularly among politicians and others in the public eye, remains commonplace. It should be understood for what it is: an attempt to serve two very different—indeed, competing—religious masters.

The fact that two faiths now compete in the West also explains the vehemence aimed at public figures who are practicing Christians—in particular, practicing Catholics. In September 2017, at the confirmation hearing of judicial nominee Amy Coney Barrett, a Catholic, several senators remarked upon and denounced her faith. The most telling rhetorical moment may have been Sen. Dianne Feinstein’s declaration that “the dogma lives loudly within you”—an expostulation more fitted to an exorcist preparing for battle with Satan than to an American elected official charged with ascertaining the judicial fitness of a highly qualified candidate. Which is exactly the point.

In sum, secularist progressivism is less a political movement than a church, and the so-called culture war has not been conducted by people of religious faith and people of no faith. It is instead a contest of competing faiths. One believes in the books of the Bible, and the other in the evolving, figurative book of orthodoxy about the sexual revolution.

What does this tour of the new church of secularism mean for those outside its congregation? First, traditional believers need to distinguish the competitive character of this new religion from the cooperative qualities of other, more familiar ones. At long last and after great troubles, Americans have grown accustomed to the peaceful coexistence of multiple faiths and denominations. The rival church of secularism seeks no such comity, as today’s unprecedented attacks on Christian schools, charities, colleges, and other works go to show. The new church of secularism serves a very jealous god.

We see this, again, in the new church’s chronic, self-perceived imperative to interfere with the fertility of other people. This spectacle—of pale people in increasingly barren societies telling certain other people not to have their own children—is going to look grotesque in history’s rearview mirror. It also shows that the Christian idea of the intrinsic dignity and worth of all human beings stands as an especially vivid sign of contradiction to secularism’s understanding that certain people would be better off dead, or otherwise not among us. And it’s at least ironic that a movement known by the slogan “keep your rules off my body” has no trouble telling other people what to do with theirs.

Its missionary aggression also explains why the new secular faith has insinuated itself successfully into many Christian institutions, and why this insinuation has been invariably destructive. At the micro level of personal behavior, the new faith tempts people toward disobedience and cafeteria Christianity. At the macro level, it’s institutionally divisive like no other issue of our day. It turns the followers of Christ into political interest groups. The scramble over doctrine in the Catholic Church today, conducted entirely by advocates who mistakenly believe that the dogmas of both faiths can be somehow reconciled, is a powerful example of the sexual revolution’s virulent workings within Christianity itself.

The most insidious threat to the real Church, and even to religious liberty, is not the new secularist church in itself. The greater threat is self-censorship. There is understandable temptation, including among Christians, to preemptively accommodate to this new faith, for all kinds of reasons: saving face, not being “judgy,” preventing the ostracism of one’s children, and other motivations plumbed so searchingly in Rod Dreher’s work, especially. As he also proves, it’s hard to find comity with a foe that wants to drive one’s own Church to perdition. Christians need to know that what’s paramount is confronting secular religion and its sex-fixated dogmas, not accommodating them.

This vocation of religious opposition is necessary not only for the protection of the Church, but also for the sake of the sexual revolution’s real and many victims. The new church of secularism, rooted in a false anthropology that mismeasures humanity and deprives it of redemption, generates human misery throughout Western societies. The malign consequences of secularist doctrine are playing out especially tragically among the young. The scene on many American campuses, to offer one example, has become surreal, replete with demonstrations and high emotional drama and seemingly inexplicable animosities. But why are more and more students behaving so bizarrely in the first place?

One novel thought is this. Maybe they’re claiming to be victims because they are victims—not so much of the “isms” they point to as putative oppressors, but of the church of the new secularism and its toxic works. Up until the sexual revolution, expectations remained largely the same throughout the ages: that one would grow up to have children and a family; that parents and siblings and extended family would remain one’s primal community; that one would have parents and siblings and extended family in the first place.

The revolution has upended every one of these expectations. It has erased the givenness into which generations are born. “Who am I?” is a universal human question. It becomes harder to answer if other questions are out of reach. Who is my brother? Who is my father? Where, if anywhere, are my cousins, grandparents, nieces, nephews, and the rest of the organic connections through which humanity up until now channeled everyday existence—including our relations with God?

It’s this loss of givenness that drives the frenzied search for identity these days, whether in the secular scholasticism concerning how to speak about ethnicity, or in the belligerent fights over “cultural appropriation.” Such phenomena are indeed bizarre, if we examine them under the rationalist assumptions of the pre-revolutionary world. But if instead we understand them against the existential reality of today—one in which the family has imploded, and in which many people, no matter how well-off or privileged, have been deprived of the most elementary of human connections—we can grasp why “identity politics” is the headline that just won’t go away.

“Who am I?” An illiterate peasant of the Middle Ages was better equipped to answer that question than many people in advanced societies in this century. He may only have lived until age thirty—but he spent his days among family and in towns, practicing a shared faith, and thus developed a vivid sense of those to whom he was elementally connected, not just in the course of his life but before birth and after death. Post-Pill, confusion rules the earth. No wonder itinerant erotic leanings and ethnic claims have become substitute answers to that eternal question, “Who am I?” Many people, especially younger people, experience these as the only reliable answers to that question of identity—or at least, as the answers that seem less ambiguous and fraught than answers that refer back to their family, or families, or lack thereof.

In this ongoing catastrophe over the fundamental question of who we are,there is great opportunity. It is shocking but true: The overbearing secularist culture is itself sowing the seeds of a religious revival.

The wide range of fresh cultural and religious analysis mentioned earlier is one measure of a counterculture that’s thriving in this hour of paganization. Even the dominance of the secularist church in familiar venues looks to be less monolithic than is usually understood. Witness again how the conflagration that started with Harvey Weinstein has gone on to illuminate wrongdoing elsewhere, on the part of others who have acted on the premise that women are available for recreational sex anywhere and anytime. Meanwhile, new Catholic and other Christian associations proliferate on campuses and elsewhere, despite fierce secularist pushback. If the rise in “nones” is one emblematic story of our time, so too is the birth of countercultural campus communities like the Thomistic Institute, the Love and Fidelity Network, and FOCUS (Fellowship of Catholic University Students); the sharp rise in high schools grounded in classical education; the Leonine Forum for young professionals in Washington, D.C., now expanding into other cities; related ongoing intellectual projects like the Tertio Millennio Seminar in Poland, the Free Society Seminar in Slovakia, and more; and many other organic responses, both protective and proactive, to competition from the rival church of secularism.

These and other platoons like them will transform the American landscape. They encourage the search for transcendence in a world where neo-paganism insists there is none; they help those damaged collaterally by the sexual revolution to find answers to the question “Who am I?” The rival church of secularism shortchanges humanity, and humanity, plodding and delinquent though it may be, still shows signs of wanting more than the church of the new secularism can deliver.

Two such witnesses to that reality appeared in Washington, D. C., a few months ago, in the middle of a heat wave. They had gotten in touch with me to discuss a documentary they were creating to coincide with the fiftieth anniversary of Humanae Vitae. Their studio in D.C. turned out to be their hotel room. The entourage for the shoot included their three very young children, with whom they took turns throughout the interview. They had made many sacrifices and traveled hundreds of miles because, they said, they were on a mission to tell the truth.

The young woman had grown up without knowing who her father was. Her mother, a radical feminist, raised her to fear and hate men. The young man came from Scandinavia, growing up as secular as Scandinavians can be. Both, if encountered earlier in their lives, would have been categorized as “nones.”

In their own estimations, they had escaped from behind enemy lines of the sexual revolution. Somehow, they found each other. Somehow, falling in love led them to question what had happened in their pasts. Somehow, they encountered a priest. Somehow, they read some books by faithful authors. And what with one improbable development and another, both ended up converting to Catholicism. Now they want to share with others the truths they discovered the hard way. That’s how the Church of the future will be rebuilt: stone by stone, picked up from the rubble, by witnesses to the initial blast.

Archbishop Gomez of Los Angeles has connected our moment in the West to Juan Diego’s in Guadalupe, almost five hundred years ago. Today’s world, like Diego’s then, overflows with human damage. Today’s world, like his, has now raised up whole generations of men and women subjected to an inhuman account of human life. The resulting deformations are everywhere, and confusion can’t help but abound. Even so, the secularist faith remains vulnerable for the same reasons that a once-triumphant Marxism did: because its promises are false and its anthropology deluded.

The church that the sexual revolution has built is thriving, all right, and those outside need to know what’s in there. But its pews are packed with casualties—every one of them a convert waiting to happen, for the Church that does keep its promises.

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abortion, american, anti-religion, atheism, crisis, culture, ideology, liberalism, philosophy, progressive, religion, sex, study, theology, unintended consequences

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Climate change, scientific fraud, and population control work hand in hand

original article:
Climate change is ‘the biggest scientific fraud ever perpetrated’: scientist
October 18, 2017 by Fr. Mark Hodges

Social scientist and author Steven Mosher called the global warming movement an enemy of the sanctity of innocent human life at an international symposium that began online Tuesday to address the anti-Christian nature of population control.

Mosher, long recognized as an expert in China’s domestic policy, started his address by explaining that the earth’s temperature has always fluctuated, sometimes dramatically.

“I did a historical study of climate change in China, which shows that the climate in China 2,000 years ago was several degrees warmer than it is today,” Mosher said, adding, “And of course that was a long time before we started hearing about climate change and global warming.”

The bestselling author, who went through a Ph.D program in Oceanography at the University of Washington, further noted that during the Jurassic period, the earth was 15 degrees warmer on average than it is today.

Criticizing global warming fearmongers, Mosher said not long ago the same “experts” were frantically making the exact opposite claims. “In the 1970s … the climate ‘experts’ were warning about a coming ‘ice age,’” he said. “Now it has flipped over 180 degrees to be global warming.”

“The truth is, nobody really knows what’s going to happen to the climate in the future,” Mosher explained. “We’ve seen extremes of temperatures on the cold side and on the warm side that make any projection of one or two degrees pale in comparison.”

Mosher spoke on “Environmentalism and Climate Change as an Avenue for Population Control.” The International Conference on Population Control is sponsored by the Lepanto Institute. Its theme is “How Radical Enemies of Life are Pushing Their Global Agenda to End Poverty by Eliminating the Poor.”

“We had global warming and ice ages a long time before human beings invented the internal combustion engine, and a long time before there were a million of us running around the planet giving birth to little ‘carbon dioxide emitters,’“ he quipped, quoting how climate change activists refer to children.

Turning to his compromised colleagues, Mosher said too many are swayed by the government dole. “I’m really appalled at how the scientific community has sold out for big research grants and to get their name highlighted in the faculty journal and get invited to U.N. conferences,” Mosher said. “This is the biggest scientific fraud ever perpetrated on the family of man.”

Mosher accused “experts” of jumping on the global warming bandwagon because “they are well paid to do so.” “When you spend billions of dollars subsidizing research, you generally get what you pay for,” he charged. “The climate scientist who gets the million dollar grant and says, ‘After study, there’s really no danger of global warming,’ doesn’t get his grant renewed.”

“But the guy who gets 10 million dollars for ‘finding’ global warming probably gets a hundred million after that,” Mosher illustrated.

Mosher, who received the Blessed Frederic Ozanam award from the Society of Catholic Social Scientists for “exemplifying the ideal of Catholic social action,” mentioned that meteorologist Anthony Watts has tallied government payouts related to global warming.  Watts estimates $1.5 trillion to $2 trillion are “tied up in the climate hoax.” ClimateDepot‘s Marc Morano described the racket as the “Great Climate Hustle.”

But even if the earth’s temperature is rising, Mosher says that does not translate into the doomsday predictions of Al Gore — that the state of Florida sinks into the ocean in a decade.

“In my view, a little bit of warming is not necessarily a bad thing,” Mosher claimed. “Even if the earth does warm in the next hundred years, I argue it will be a good thing for humanity.”

A warming planet will open up land for much needed farming. If temperatures rise, “we will see Canada be able to bring vast areas of land under cultivation.  We will see Siberia bloom. We will see food production go up,” Mosher said.

“More people die in the winter of cold than die of heat in the summer,” he explained.  “We’ll see mortality rates among the very young and the very old go down.  Lives will be saved,” Mosher said. “There will be less hunger in the world.”

Other speakers at the conference include Child Advocacy attorney Lis York, LifeSiteNews’ John-Henry Westen, Human Life International’s Dr. Brian Clowes, HLI president Fr. Shenan Boquet, La Nuova Bussola Quotidiana’s Riccardo Cascioli, Italian economist Ettore Gotti Tedeschi, Sacred Heart Institute’s Raymond De Souza, and Dr. Philip Chidi Njemanze.

Mosher calls the current politically correct environment a billion-dollar a year “giant propaganda effort” against science and common sense. “This is a myth of guilt,” he said. “This is a myth that drives population control. This is a myth that will decrease the use of energy that will literally kill poor people.”

“This is ultimately about radical environmentalists (engineering) their idea of paradise before man,” Mosher charged, saying radicals believe that people “ruined it.” “They have seized upon global warming as an excuse to justify their war on people to promote abortion, sterilization, and contraception around the world.”

Mosher emphasized that the ultimate goal of global warmists is population control. “They cheered China’s one-child policy from the very beginning,” he mentioned.

The Q&A session then turned to Catholic leaders’ part in the anti-life global warming movement.

“Catholic teaching promotes stewardship of the environment,” Mosher reminded listeners, “but some of the participants of recent Vatican conferences have a history of promoting population control (and) abortion. That’s in opposition to Catholic teaching. I’m surprised they were invited to these conferences (and) given a platform by the Vatican itself to propagate views to directly violate Catholic teaching.”

According to Michael Hichborn, president of conference sponsor the Lepanto Institute, pro-abortion population control activists have established a foothold inside the Catholic Church under the pretext of environmental protection. Now they are “actively working to undermine and subvert the Church and her teachings from within” in an “unprecedented attack.”

Mosher agreed. “The radical environmental movement is using the borrowed authority of the Vatican to propagate its false view of humanity (and) its false view of the relationship between man and the environment,” he charged. “Unfortunately, some in the Vatican are allowing themselves and the Catholic Church to be misused in this way.”

The pro-life researcher and social activist questioned the motivations of those in the Vatican who would give pro-abortionists a voice. “I’m afraid there are certain people in the Vatican who are more interested in winning applause from the world than … evangelizing and getting as many people home to heaven as possible,” he said.

Mosher quoted one Vatican guest speaker, former colleague Paul R. Ehrlich, who claims  “the biggest problem that we face is the continuing expansion of the human enterprise.”  Mosher quoted Ehrlich as saying, “Perpetual growth is the creed of the cancer cell.”

Mosher criticized Ehrlich for his extremist view of population growth and for “comparing it to a cancerous growth. I can hardly imagine a more derogatory description of the human family than comparing it to a cancer cell,” Mosher said.

“When my wife and I had nine children, we didn’t think that they resembled cancer cells.  We thought that we were new souls into existence, cooperating with God in populating this world and hopefully in the next,” Mosher commented.

Mosher then took on worldwide abortion promoter Bill Gates. “Bill Gates tried to argue that he was only funding population control programs in countries where the population was increasing at three percent a year,” Mosher quoted, adding that he disagreed that high birth rates are a problem in the first place. “But I said, ‘Bill, there are only a few small islands in the Pacific where the birth rate is still that high.’”

Then Mosher got to his point with Gates. “If you’re worried about high birth rate, cure childhood diseases, reduce the infant mortality rate, and the birth rate will come down naturally,” he told the Microsoft billionaire. “The reason why families in Africa still have four and five children is because they expect to lose one or two children to disease before they reach adulthood.”

Mosher went on in his address to assert that climate changers have the solution all wrong. “This is all done under the false assumption that if you reduce the number of people on the planet you will somehow increase the number of seals and whales and trees and other things that the radical environmentalists seem to value more than human beings,” Mosher revealed. “What we need to have is continued economic growth, because once a country gets above $2,000 per capita, they have the resources to set aside natural parks and nature preserves and national forests and so forth.”

“It’s poverty that’s the enemy of the environment, not people,” he summarized.

“It’s poverty that leads the poor to cut down the last tree, as they have in Haiti, to build a house or cook their food,” Mosher pointed out. “It’s poverty that leads them to pollute the water that they need to drink because they can’t afford to dig a well or build a sewage treatment plant. It’s poverty that leads them to plant the last square foot of land because they … can’t afford fertilizer or they can’t afford proper irrigation.”

“Poverty is the enemy of the environment,” the human rights advocate said. “And we know how to cure poverty: You have the rule of law, you have property rights, you have an open and free economic system. And once you cure poverty, people will take care of the environment.”

But the radical environmentalists’ have it backward, Mosher claimed. Their “more people equals less of everything else” narrative is not true, he said. “More people as good stewards of the environment means more of everything else: more whales, more trees, more land set aside.”

The author described the global warmist movement as “anti-people.” “Here we almost have a demonic hatred of our fellow human beings,” he said. “They cry copious tears over a mistreated dog or cat, but they ignore that 4,000 babies are being brutally killed — torn limb from limb — in wombs across the United States today.”

“The other side of the evangelization coin,” Mosher said, “is allowing the human beings to come into existence in the first place.”

Back on the subject of Catholic response to global warming threats, Mosher said the Christian response cannot be legislated. “The questions of how we should be good stewards of the environment are prudential questions that will never be settled dogmatically,” the Population Research Institute president concluded.

Part of the Catholic solution is the Pontifical Academy of Science should invite as contributors “only people who were Catholic,” Mosher offered.

“If you do not have a Trinitarian worldview,” he explained, “then your position on many of these issues are going to be radically different than what the Catholic Church teaches.”

Global warmists “are people who have radically different views of what humanity is,” Mosher said. “It makes a real difference if I think that mankind is only a little lower than the angels, created in the image and likeness of God. Paul Ehrlich believes that we’re only a little higher than the apes, and it’s necessary now to thin the herd. He believes that we’re only animals, (so) there’s no moral question to be answered; it’s just a simple question of numbers and power.”

“Such a radical reductionist view of what human beings are should not be endorsed by the Vatican,” he opined.

Mosher commented that after listening to some of the non-Catholic Vatican conference speakers, Pope Francis himself has talked about climate change as the cause of world hunger. “That gets the facts exactly backwards,” he said. “I think we need to go to Rome … and talk and educate people.”

Hichborn noted the significance of the issue today. “Population Control is an agenda that ties together nearly every major cause of the anti-family left,” he said. “Homosexuality, environmentalism, poverty reduction, foreign aid, and even mass immigration are connected to the population control agenda.”

“For the sake of souls, lives, and the family, it is vitally important for everyone who calls themselves pro-life to stand up now,” Hichborn added. “If we don’t fight this now, it won’t be long before there won’t be a civilization left to defend.”

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bias, climate change, corruption, elitism, environment, ethics, fraud, funding, government, greed, ideology, political correctness, politics, propaganda, public policy, scandal, science, scientists, study

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Government is not enough to rebuild a broken society

original article: Why America Will Not Solve Its Existential Crisis Without A Rebirth Of Faith
November 8, 2017 by Emilie Kao

Country music legend Johnny Cash had hit rock bottom. Exhausted by his struggle with drug addiction, he literally crawled into a cave to die. But then, as he described it later, a feeling of tranquility came over him and drew him back from the brink: “There in Nickajack Cave I became conscious of a very clear, simple idea: I was not in charge of my destiny. I was not in charge of my own death. I was going to die at God’s time, not mine.”

Cash’s spiritual awakening gave him new hope. His story of redemption rings true among countless Americans who credit faith with helping them overcome addiction and other self-destructive behaviors.

Unfortunately, an increasing number of Americans are living only the earlier part of Cash’s story—the misery, futility, and sense of hopelessness. The Heritage Foundation’s 2017 Index of Culture and Opportunityreports that Americans are now four times more likely to die from opioid overdose than in 1999. Teens are 13.5 percent more likely to use drugs than in 2006, with just under a quarter of high school seniors reporting drug use last year. President Trump was right to recognize that the opioid crisis is really a national emergency.

The suicide rate has risen so sharply that the overall life expectancy of Americans is declining for the first time since the 1930s. Meanwhile, the marriage rate continues to decline. A likely related trend is the unemployment of young men, which has doubled in the last 15 years.

Money and Programs Can’t Provide Existential Meaning

Clearly, many Americans are stressed out—economically, emotionally, and psychologically. But what ails America cannot be remedied with just money or counselling. A genuine cure must include cultural revival in which religious communities come alongside individuals and families to reweave the frayed ends of broken relationships. Empirical research demonstrates that religion contributes to individual and societal prosperity. In his book, “Hillbilly Elegy: A Memoir of a Family and Culture in Crisis,” J.D. Vance shows how religion can help generate holistic flourishing.

Like Cash’s story, Vance’s memoir brings to life the statistics about divorce, domestic violence, and drug addiction. He credits his own upward trajectory to acquiring “social capital.” Through personal networks, he learned “soft skills” like conflict resolution and financial management that fueled his upward mobility. He cited both the military and churches as critical institutions that form social capital.

Massachusetts Institute of Technology economist Jonathan Gruber’s research has demonstrated a causal connection between children’s church attendance and their ability to stay off drugs and out of prison. After analyzing religious attendance, Gruber also observed an “incredibly strong correlation” with higher education, more stable marriages, higher income, and lower likelihood of being on welfare. A study at Harvard showed that those who attend religious services at least once a week are five times less likely to commit suicide.

A Commitment to Morality Increases Social Trust

The role of faith in preventing and treating opioid addiction is increasingly evident. New Hampshire and West Virginia present a contrast in addiction and religiosity. New Hampshire confounds purely economic explanations of addiction, since it has both high employment and high addiction. It doesn’t fit in well with mainstream media narratives, but states like West Virginia, Utah, and those in the Deep South have both high levels of religiosity and low levels of addiction.

As the Trump administration builds a strategy to combat this public health emergency affecting 21 million Americans, it should consider not only criminal punishments and opioid alternatives, it should also take into account the empirical evidence of faith’s role as seen in the states. Similar to Gruber’s observations about faith’s effects in the lives of individual Americans, a Chinese economist saw faith’s effects on business transactions in America’s national economy. Zhao Xiao traces America’s prosperity back to the Puritans.

He sees a relationship between their transcendental motives and a high degree of personal integrity, which generated trust and minimized friction in economic transactions. Zhao’s research has influenced policymakers in the Chinese Communist Party, who are increasingly emphasizing the role of morality in fostering trust.

Harvard business professor Clayton Christensen also attributes America’s economic success to civic virtues religious communities teach, such as obedience to the law, respect for private property, and honesty. While earlier generations created the cultural momentum that led to American prosperity, Christensen warns that momentum is dissipating as religious belief wanes: “If you take away religion, you can’t hire enough police”

Religion Is Important for a Thriving Country

The importance of personal virtue for society is something Vance takes seriously. He urges Americans to incorporate cultural causes into our discussions of the structural factors that contribute to poverty. When individuals feel hopeless, marriages dissolve, and children get caught up in families’ breakdown, government solutions are not enough to make up the difference. Religious communities, however, are there when life falls apart.

Just how critical are religious organizations to the fabric of American life? Religious networks provide $161 billion in medical services annually. Religious schools and colleges provide $138 billion in education. Religious charities contribute $95.2 billion, religious businesses $438 billion, and religious congregations $326 billion. Eliminate religious organizations, and Americans would lose $1.2 trillion in services.

Communities also benefit greatly from partnerships between government and religious groups. Consider the relief efforts needed to deal with natural disasters like Hurricanes Harvey, Irma, and Maria. Nonprofits provide 80 per cent of recovery efforts, and they are mostly faith-based. But faith is equally as powerful in less visible day-to-day interactions. In Gadsden County, Florida, partnerships between faith leaders and city officials have transformed programs in women’s prisons and schools.

In the words of the town sheriff, “We cannot incarcerate our way out of crime. When all else fails, you sometimes have to appeal to the spiritual side of offenders.” Local churches in Gadsden send members to teach inmates the Bible and life skills. Other churches help find jobs and housing for newly released inmates. Gadsden County’s story is one of countless examples showing the “spiritual capital” that religion provides on top of its tremendous economic value—more than that of Facebook, Google, and Apple combined, according to the research of Brian Grim.

Faith Provides Private Accountability We All Need

Faith infuses lives with greater meaning, and faith communities help us make and keep wise commitments. They help us to stay engaged in the lives of our spouses, children, and friends. They help us to stay in school and at jobs when we might prefer to quit. Most of us are more likely to keep commitments when others help. But this kind of accountability, which requires face-to-face contact over a long period of time, is not something the government is well-equipped to provide.

Religious communities help parents raise their children. They provide counseling to individuals while they are dating, after they get married, and even when they lose a spouse. They provide assistance, loans, and job contacts to those who are unemployed. And they are a source of encouragement and hope for people desperate to stay out of addiction.

The American Dream is still alive, but it needs renewal. Government can help. But it takes communities of faith to fully rebuild what has been broken and to restore hope where it’s been lost.

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crisis, culture, economy, ethics, family, ideology, religion, study, unintended consequences

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Pro-abortion lobby spread false statistics

original article: Study: Activists Misleading About Number of Illegal Abortion Deaths
December 13, 2012 by DR. PETER SAUNDERS

 

One of the principal techniques used by the pro-abortion lobby to advance their agenda of legalising abortion in developing world countries is to argue that ‘safe, legal abortion’ will decrease overall maternal mortality whilst not appreciably increasing the overall number of abortions.

In order to make this case they obviously have to establish first that there are already lots of illegal abortions happening and that many women are dying from them.

To achieve this end lobbyists need statistics about levels of illegal abortions and this where the Alan Guttmacher Institute (AGI) comes in.

For many years AGI’s astronomical figures of illegal abortions from developing countries have gone virtually unchallenged by both prolife and prochoice campaigners alike.

But this is about to change now that more rigorous research is being published.

Jacqueline Harvey
 this week writes about a new study published in the International Journal of Women’s Health showing that AGI’s figures for illegal abortions in Mexico in 2006 and 2009 were grossly overestimated.

The study titled, ‘Fundamental Discrepancies In Abortion Estimates And Abortion-Related Mortality: A Reevaluation Of Recent Studies In Mexico With Special Reference To The International Classification Of Diseases’ was conducted by a panel of six epidemiologists at four universities in the U.S., Mexico and Chile and examines the actual figures produced by the Federal District of Mexico and confirmed by an independent, non-governmental agency that supports legal abortion.

AGI’s estimate for illegal abortions in Mexico in 2006 was 725,070-1,024,424. But the actual number of abortions in 2007 after abortion was legalised (which typically increases rather than decreases the numbers), was only 10,137! So AGI’s estimate was 70-100 times the actual figure.

After legalisation the AGI estimate for legal abortions in Mexico in 2009 was 122,455. But the actual number was 12,221. This is a 10 fold overestimation.

These gross disparities discredit not only AGI figures for illegal abortions and abortion-related mortality in Mexico, but in all countries where they apply their flawed methodologies to create these bogus estimates.

The researchers also discovered that AGI purposefully includes women who died from ectopic pregnancies, miscarriage and assault in their calculations of illegal abortion-related mortality, a case of intentional deception. This leads them to over-estimate abortion-related mortality rate by almost 35%. I have previously blogged about gross overestimates of maternal deaths in the US and UK abortions before legalisation here.

Harvey concludes:

‘Nonetheless, AGI uses these false calculations and deceptive figures about illegal abortion deaths to push for decriminalization of abortion around the world. This new study authoritatively discredits the Alan Guttmacher Institute and its findings.’

This new study adds hard evidence to suspicions I have had for some time. Last July I was speaking at an ICMDA (International Christian Medical and Dental Association uniting over 70 national bodies of which CMF is one) conference in Nigeria where there were 1,700 Christian doctors and medical students from all over Africa.

A leading obstetrician in Kenya told me then that she thought the AGI stats for death from abortion for Kenya were grossly inflated and based on small urban samples along which included miscarriages and other gynaecological diagnoses.

And another doctor who was working in the main teaching hospital in Lagos, Nigeria had done a research project on abortion deaths and said that the actual number of illegal abortions was very small relative to AGI estimates.

This strategy used in Kenya and other developing countries is similar to that used by US abortion supporters in their efforts to legalize abortion in the late 1960s and early 1970s. Dr Bernard Nathanson, a leading supporter of abortion rights and an abortionist himself, later admitted to deception:

‘We aroused enough sympathy to sell our program of permissive abortion by fabricating the number of illegal abortions done annually in the U.S. The actual figure was approaching 100,000 but the figure we gave to the media repeatedly was 1,000,000. Repeating the big lie often enough convinces the public. The number of women dying from illegal abortions was around 200-250 annually. The figure we constantly fed to the media was 10,000.’

The most impressive catalogue of known abortion statistics on line is that of William Johnston whose latest totals of abortions worldwide (last updated in August 2012) are listed here.

What struck me about these numbers was how much lower they were than AGI figures for all developing countries.

When I raised this discrepancy with Johnston he answered as follows (reprinted with permission):

‘(My) figures for worldwide abortions differ because AGI includes estimates of unreported illegal abortions, estimates which are inflated by bad methodology (in my opinion).

My figures cover only reported abortions (with limited use of estimates, eg. interpolation for missing years) thus, while they are incomplete they are well documented. They are also limited to countries with legal abortion and where statistics are compiled. Some of the higher AGI/WHO figures involve estimated underreporting from countries with legal abortions, but most of the difference is from their estimates for developing countries where abortion is illegal or legal under very limited circumstances.

These latter estimates are generally based on hospitalisation samples, household surveys, and a variety of assumptions. This process yields illegal abortion rates that are as high as legal abortion rates in the developed world, coincidentally supporting the AGI thesis that abortion should be unrestricted everywhere because laws have no effect on occurrence rates.

The key here is of course the set of assumptions that turn small sample sizes into multi-national estimates of abortion rates. Some obvious issues I see include: surveys of urban populations on abortion, and treating results as applicable to the general population; bias by basing results on surveys of people willing to talk to these survey takers; the validity of the assumptions used for underreporting, for deciding what fraction of hospital miscarriage cases are illegal abortions, or for turning such “detected” abortions into figures including “undetected” abortions.

I do not dispute that many illegal abortions take place in developing countries but I suspect that the actual numbers are significantly below the AGI/WHO estimates, because the methodology of their estimates involves assumptions biased by their policy position. I have little evidence to produce an estimate of total worldwide abortions, but I’m inclined to suspect that the AGI/WHO figures (of 42 million per year) are high by about a factor of two.

A few years ago Laura Antkowiak and Randall O’Bannon analyzed the AGI methodology in an article series in the National Right to Life newsletter. They indicate, for example, that some of the sample sizes involved are only a few dozen. Here are links to their articles.

1. WHO Claims of Unsafe Abortions and Deaths
2. World Abortion Estimates: An Audit (Part 1)
3. World Abortion Estimates: An Audit (Part 2)
4. World Abortion Estimates: An Audit (Part 3)
5. World Abortion Estimates: An Audit (Part 4)

Here are figures for comparison: AGI/WHO estimate worldwide abortions at 45.6 million in 1995, 41.6 million in 2003, and 43.8 million in 2008. (This is from the jointly AGI-WHO-authored article Sedgh et al., 2012, The Lancet, 379(9816):625+) For those three years what I can document are 18.1, 15.1, and 16.0 million. The drop to my current figure of ~12 million/year is mostly due to fluctuations in reported figures from China.

Some perspective on using AGI as a source: for current abortions in the US, their data is better than official data because the abortion providers provide statistics to AGI that they withhold from state health departments. In contrast, AGI survey-based statistics (based on estimates) tend to be biased.

Another point: the above Lancet article claims: ‘The abortion rate was lower in sub-regions where more women live under liberal abortion laws’ – a counter-intuitive claim to anyone but an abortion proponent, one that rests entirely on methodological assumptions, and one that is refuted by regional-level data in the US and Europe.’

Harvey and Johnston’s work needs much wider circulation to counter the ‘lies, damned lies and statistics’ that pro-abortion campaigners and population control advocates are using to advance their case. More research is also needed.

The fact that abortions in developing countries have been overestimated does not in any way of course alter the fact that abortion remains the number one cause of human death worldwide.

Even when one takes Johnston’s ‘revised-down’ figures the total number of abortions is utterly staggering. Johnston has documented almost 1 billion abortions worldwide from figures gleaned for the 90 years between 1922 and 2012, a figure equivalent to one seventh of the world’s current population.

Given the timespan the vast majority of these babies, had they not been aborted, would still be alive today.

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abortion, babies, corruption, false, fraud, ideology, propaganda, scandal, study

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School choice: let’s be honest enough to remember Rome wasn’t built in a day

original article: Guest column: School choice data doesn’t reflect classroom reality
October 11, 2017 by Robert C. Enlow

Louisiana has become a closely watched laboratory for school choice, and for good reason. The state has several ways families can choose: voucher programs, tax-credit scholarships, a tax credit and deduction program, alongside a system of traditional and charter schools.

The spotlight shone a little brighter recently when a study from the University of Arkansas and Tulane University showed a negative effect on first-year students using private school choice programs to access new schooling options. But by the third year, things had turned around for those students. Unfortunately, much of the attention focused only on the first-year decline. That is simply not fair, nor is it the way we have ever judged traditional public schools.

Adults have trouble adapting to a new routine at the gym, let alone a new job or a relocation. Imagine how a second-grader feels to walk into a new school, meet new teachers and make all new friends — potentially while learning a new set of rules and adapting to a new school culture. Indeed, kids need time to adjust to new school settings, and their future success can depend on the extent of their mobility.

The recent study shows students in private school choice programs actually make gains after that first- and second-year decline — and in some areas wind up ahead of their public school peers within three to four years. Students in Louisiana saw steep declines in both reading and math scores in the first year of the voucher program, a result that may be attributable to the short window students initially had to enroll and the limited number of private schools participating. After the first year, outcomes improved in both areas, with reading scores higher after the third year than when students began the program. The Louisiana Scholarship Program had significant positive effects on reading scores for the lowest-performing students.

Simply put, kids need time to adjust to new circumstances the same way grown-ups do. And interviews with school leaders and staff in other states have found private schools participating in choice programs also needed to make some adjustments to better serve the students who were coming from public schools. School choice programs enable students to leave a school that is not working for them and switch to a school they believe will be a better fit. We know from our original research that families choose for a variety of reasons, but chief among them are better academics, smaller classes, a safer environment and a focus on morals and values.

While private school parents report overwhelming satisfaction with their choices, that doesn’t lessen the literal and figurative learning curve for students who may be coming from district schools with large classes, lower academic standards or less emphasis on character development. They’re not only in a new school; it’s a completely new experience for them. Which brings up a final point as we look at this new Louisiana study and anticipate additional research on the effectiveness of choice programs: Supporters and opponents alike have become far too reliant on standardized test scores — often from only one, state-mandated test — to determine whether a type of school or choice program is successful. As choice programs go, Louisiana’s is one of the most restrictive in the nation when it comes to testing.

Yet when you ask families whether and why they are satisfied with their child’s K-12 experience, test scores are rarely among their top indicators of a quality school. Rather, they tend to focus on safety, class size and college acceptance rates. And there are studies that show choice programs have positive effects on high school graduation rates, college enrollment and persistence in college. As school choice continues to gain support, we must broaden the conversation about effectiveness to include more than scores, and we must seek access to more data that can help us determine not just how students are performing in math and reading, but what effect expanding educational options has on them beyond graduation.

We also must resist the temptation to jump on every short-term data finding as a symbol of the success or failure of a school choice program — or for that matter schools, teachers or students. Rome wasn’t built in a day, and humans don’t adjust to new situations overnight.

bias, education, ideology, innovation, reform, study

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Does Kathy Griffin show leftists have more in common with Islamic extremists than with America?

Kathy Griffin’s “edgy” comedic style has brought her into the spot light once again. This time she finds it “funny” and a work of “art” to display a severed head of President Trump. Incendiary speech is one thing the president is often criticized for, speech that supposedly incites violence. Apparently, we are supposed to ignore the actual violence inflicted upon city after city by leftwing antifa activists (who ironically employ violence, hate, and intolerance in the effort to fight against violence, hate, and intolerance). Are we also supposed to ignore the incendiary nature of Griffin’s shock art? I mean, if warning about the very real possibility of ISIS infiltrating our nation is the same as “violence” why shouldn’t Griffin’s so-called art qualify as the same thing?

0530-kathy-griffin-graphic-donald-trump-head-cut-off-tyler-sheilds-9

This is quite different from that Missouri rodeo clown back in 2013 who got fired for wearing an Obama mask. Not only was that guy banned for life by the Missouri State Fair Commission, that organization also demanded sensitivity training from the rodeo association.

And remember all that talk early on in President Obama’s first term about how people should respect the presidency? Remember how almost any criticism of Obama was branded as racist? Remember when Chris Rock said President Obama was like the “dad of the country” and “our boss”?

Yeah, that’s the opposite of how Trump has been treated. Granted, Trump troubles me in many ways. So did Obama. But I never said Obama wasn’t my president. Today, instead hearing how the president is our boss or the dad of the country, the leftwing mantra has been “not my president”. Harvard University recently did a study on anti-Trump news media bias in his first 100 days and there was shown to be substantially more bias against Trump than there was against the previous three presidents. According to the study, even Fox News (a network that is supposedly a shill for Trump) had a 52% negative coverage rate. Are we supposed to think CNN’s 93% negative coverage rate makes them more fair and balanced than Fox News? I don’t.

This also brings to mind a curious thing about the general political environment in the United States. Just as any rightwing criticism of President Obama was labeled racist, likewise any criticism of Islamic extremism is labeled Islamophobic. The frequent terrorist acts reported in the news all over the world are typically treated as isolated incidents, whereas the isolated mean things Europeans or Americans sometimes do to Muslims is branded as an epidemic of Islamophobia or Xenophobia.

Leftists went out of their way to defend Obama on any and everything he ever did (even defending his lies that were admitted to be lies), and they do the same for Islamic extremism. Why should we pretend Democrats know the difference between Islam and Islamic extremism? When they criticize Republicans for criticizing Islamic extremism, Democrats suddenly forget that distinction. Democrats prefer to accuse Republicans of thinking all Muslims are terrorists simply because Republicans condemn terrorism. When they do that, it is Democrats who fail to recognize the distinction. When Republicans say “we need to protect ourselves against terrorism” Democrats hear “we need to protect ourselves against Muslims”.

Republicans are well aware of the difference between terrorists and peaceful Muslims who just want to live their lives, such as Dr. M. Zuhdi Jasser who frequently speaks out against Islamic extremism and Ayaan Hirsi Ali, a feminist activist and victim of FGM who also speaks out against Islamic extremism. Republicans recognize both of them as 1) from Muslim origins and 2) not terrorists. Yet both are branded as Islamophobic by the political left.

I can’t help but notice the overwhelming impulse liberals have to defend Islamic extremists, to invite them into Western countries, and extend the hand of friendship. When a terrorist act kills innocent civilians, rest assured leftists will rally to sympathize with MUSLIMS and act all apologetic, as if Westerners were the aggressors and not the victims (making me wonder, if terrorism has nothing to do with Islam, why do liberals reach out to Muslims after a terrorist attack? Is this another example that liberals fail to distinguish between the two?). At the same time, these same liberals condemn the political right here at home as terrorists, racists, fascists, and bigots in every way. It seems to me western liberals identify more closely with Islamic extremists than they do with Western civilization. Just look at Kathy Griffin, holding that mock bloody, severed head of President Trump thinking she’s actually making a statement against hate, not realizing who she is mimicking.

bias, bigotry, culture, Democrats, hate speech, humor, hypocrisy, ideology, intolerance, islam, left wing, liberalism, news media, political correctness, politics, progressive, racism, scandal, study, terrorism, video

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The World Doesn’t Need the UN Population Fund

original article: The World Doesn’t Need the UN Population Fund
May 9, 2017 by SUSAN YOSHIHARA (The Stream)

When President Donald J. Trump cut U.S. funding to the U.N. Population Fund, abortion advocates howled. But Trump made the right call. The billion dollar-a-year agency has run out of reasons to exist, even by its own metrics.

The agency still relies on the same “overpopulation” gimmicks that justified its creation in 1969. In a 2011 media stunt in hot and crowded Manila, it “welcomed” the seven billionth human born. The world is indeed getting more crowded, but not with babies. Old people are expected to outnumber youth on the planet within sixty years.

From investment firms to national security analysists, experts agree: Many countries suffer not from overpopulation, but from a sharp decline in fertility. It took western countries a century to grow old. Developing nations are managing the feat in just one generation. Their ability to seize the promised “demographic dividend” is fading fast. The World Bank has identified a waning appetite for consumer goods in the geriatric West. They say today’s developing economies won’t be able to manufacture their way to economic growth like China did.

Demographers have been ringing the alarm bell for two decades. Yet the U.N. Population Fund has forged ahead with its mission to limit births.

A One Trick Pony

The Fund claims to help couples have the number of children they want. But the facts show the opposite. It does nothing to relieve infertility. It promotes education for women and girls, but does nothing to help women who want to have a large family. On the contrary. The UNFPA offers the same answer for every woman: Have fewer children.

Yes, the U.N. Population Fund has added to its portfolio to remain relevant. It opposes female genital mutilation, endorses maternal health, abhors the spread of HIV/AIDs, and promotes adolescent and women’s rights. But the U.N. already has agencies with these mandates, such as the World Health Organization, UNAIDs, UNICEF and U.N. Women.

Planned Parenthood said President Trump would “kill” thousands of women this year because they won’t get U.N.-funded contraception. But the Fund did not save a single life last year. Rather, it helped “avert” two thousand theoretical deaths in childbirth by providing contraception.

Hypocrisy

Even the U.N. Population Fund’s claim to the mantle of women’s rights is spurious. China’s abusive family planning program has persisted under its watch. Even Beijing has admitted it went too far. The Chinese National Health and Family Planning Commission now allows for two children. But it still exacts punishment on couples who have one more. That includes the threat of forced abortions, loss of livelihoods and homes. And still the U.N. Population Fund defends its partnership with the Chinese agency.

When shell-shocked Nigerian families welcomed back their daughters abducted by Boko Haram, they found that the girls had suffered unspeakable abuse. What did UNFPA recommend? Abortion. For this, its executive director was rightly rebuffed. But the organization’s leadership can’t seem to help itself. They act as if ridding the world of unintended pregnancies and unwanted children will help solve every problem.

What the U.N. Population Fund won’t admit is that “unintended” and “unwanted” are social science constructs, not the sentiments of parents. Such terms often contradict what women really say. A woman may tell a researcher that her beloved child was never “unwanted.” The researcher, however, may code her child as “unwanted,” due to a survey question she answered years earlier about desired family size.

Women are quite capable of making up their own minds. The U.N. Population Fund, however, often doesn’t like what they decide. Hence much of its spending goes to “advocacy.” Translation: Trying to convince women they should stop at two children.

The fact is that ninety five percent of women in the developing world say they already know about family planning. They just don’t opt for the methods the U.N. recommends. This fact should have the U.N. Population Fund declaring victory, not wringing its hands about “lack of uptake.”

Defying still more facts, the UNFPA insists that lack of access to contraception is a global crisis. Just like the “crisis” of overpopulation, the agency stretches credulity to the breaking point. It claims 225 million women want, but cannot get, contraception. It even posted the myth on a massive Times Square billboard. Yet the Guttmacher Institute assures us that only four or five percent of those 225 million women say they don’t have access. The rest don’t want it. In other words, the global family planning market is already nearly saturated.

It’s time for the United States and its partners to shut down the U.N. Population Fund. Its billion-dollar budget should be used to solve real problems, not chase the ghosts of the 1960s.

abortion, bureaucracy, crisis, culture, extremism, foreign affairs, funding, government, ideology, politics, public policy, reform, study

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Transgender movement not actually based in science

original article: Science finds 1,500 genetic differences between boys and girls, destroys ‘transgender’ arguments
May 8, 2017 by Pete Baklinski

Scientists have uncovered 1,559 genetic differences between males and females that relate not only to the sexual organs, but surprisingly to other organs such as the brain, skin, and heart.

“Overall, sex-specific genes are mainly expressed in the reproductive system, emphasizing the notable physiological distinction between men and women,” the scientists found. “However, scores of genes that are not known to directly associate with reproduction were also found to have sex-specific expression (e.g., the men-specific skin genes),” they added.

The findings suggest to the casual reader that there is much more involved in the notion of changing one’s gender to the opposite sex than simply surgery and hormonal treatment.

“Our results can facilitate the understanding of diverse biological characteristics in the context of [the male and female] sex,” the researchers stated in their conclusion.

The study, titled The landscape of sex-differential transcriptome and its consequent selection in human adults, was published in BMC Biology earlier this year.

In the study, researchers Moran Gershoni and Shmuel Pietrokovski of the Weizmann Institute’s Molecular Genetics Department mapped out thousands of genes — the biological databases of all the information that makes every person unique — from 53 tissues that are similar to males and females, such as the skin, muscle, and brain.

The study was conducted to examine the extent to which genes determine how certain diseases target males and females differently.

“Men and women differ in obvious and less obvious ways – for example, in the prevalence of certain diseases or reactions to drugs. How are these connected to one’s sex? Weizmann Institute of Science researchers recently uncovered thousands of human genes that are expressed – copied out to make proteins – differently in the two sexes,” a report from the Weizmann Institute about the findings stated.

biology, health, medicine, science, sex, study

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Scholars warn higher ed seized by leftist indoctrination

original article: Scholars warn higher ed seized by leftist indoctrination – but debate on fixing it unresolved
January 23, 2017 by KATE HARDIMAN

A new report suggests left-leaning professors have transformed the teaching of traditional civics with an emphasis on activism, creating a pipeline of students eager to serve the goals of secular-progressive causes.

But how best to fix the problem is one area that remains unsettled among some scholars.

“Making Citizens: How American Universities Teach Civics” argues that “instead of teaching college students the foundations of law, liberty, and self-government, colleges teach students how to organize protests, occupy buildings, and stage demonstrations.”

Universities in America have redefined civics to mean “progressive political activism,” and the notion of a “good citizen” is now synonymous with “radical activist,” according to the report, recently published by the National Association of Scholars, a right-of-center academic watchdog group.

After surveying curricula at four major universities as a case study the report finds they are teaching fewer traditional civics classes while placing a greater emphasis on directing free student labor to progressive organizations in large part through the rise of “service learning” and “community engagement” courses.

“The New Civics seeks above all to make students into enthusiastic supporters of the New Left’s dream of ‘fundamentally transforming’ America,” the report states, adding pet causes pushed include environmentalism, socialism, identity politics, expanding government bureaucracy, and teaching students to essentially despise America’s founding.

“I was most startled that a number of these service learning professors cited Maoist China as one of their models for instruction,” David Randall, the association’s director of communications and report author, told The College Fix in a phone interview.

Randall said the new way of teaching civics is “grossly politicized,” adding “this is a reason for the public to be alarmed.”

He pointed to a specific example at Pomona College where a service learning course, and its funding, contributed to an anti-Trump rally.

Joy Pullman, an education pundit writing on the report at The Federalist, defines this new civics as “actually anti-civics: it teaches students how to be bad citizens, how to dismantle rather than preserve and improve their country.”

“New Civics teaches young people to revolt against the country that, among other things, educated them, provided for their security against foreign aggressors, and secured liberties most people in the world never had and still don’t have: freedom of speech, freedom of association, the right to a representative government dependent on citizen consent,” according to Pullman.

Reaction to the report has been mixed. Some agree it should sound alarm bells.

“It’s well-known that America’s K-12 schools are mediocre, when compared to the grammar schools of other countries. Less well known is just how mediocre our colleges are. The NAS report helps us understand why that is,” law professor Francis Buckley of George Mason University’s Scalia Law School told The College Fix via email.

But others are concerned about the report’s remedial recommendations, which include a coordinated civic literacy curriculum at the high school and college levels, a required course in traditional American civics, and a mandate that the traditional civics requirement be met only through classroom instruction. The report also suggests cutting all federal and state funding for service-learning and civic engagement at the university level.

Such recommendations pose “a severe threat to academic freedom because government officials would be imposing their judgments on college campuses rather than allowing universities to do what they think is best,” author and co-editor of Academe blog, John Wilson, told The College Fix via email.

“It’s particularly disturbing because the NAS wants the government to destroy purely voluntary programs of civic education that no students are forced to participate in,” Wilson said.

NAS’ Randall said he disagrees such oversight would hurt academic freedom.

“A state government has the right to determine what is being taught in a civics class. The setting of the syllabus is a matter appropriately governed by the state authorities,” he said. “The most basic thing is that I don’t believe the method, service-learning, has educational value. I think it is within the government’s right to provide funding only to those courses and programs that it believes have educational value.”

Another critique of the report came by way of respected law Professor Stanley Fish, who suggests the association’s call for the promotion of virtuous citizenship is akin to a political goal, much like the progressive left’s goals.

“Fostering intellectual freedom? Yes! Search for truth? Yes! Promotion of virtuous citizenship? No! Promoting virtuous citizenship is no doubt a worthy goal, but it is not an academic goal, because, like the programs the report derides, it is a political goal,” Fish argued in a Chronicle of Higher Education piece titled “Citizen Formation is Not Our Job.”

Meanwhile, some university officials have defended themselves in the wake of the report.

For example, a top official at the University of Colorado at Boulder, one of the institutions focused on in the study, has issued a statement calling the NAS report “an opinion piece” and taking issue with the characterization of CU Boulder.

“CU Boulder offers students the chance to choose from a wide variety of classes and community experiences — from courses in Western civilization to working with local K-12 students experiencing poverty and homelessness,” Provost Russell Moore stated. “Our faculty, as required by regent law and academic custom, have developed a high-quality, balanced curriculum that helps us to shape tomorrow’s leaders and positively impact humanity.”

bias, corruption, culture, education, government, ideology, indoctrination, left wing, liberalism, nanny state, oversight, progressive, propaganda, public policy, reform, relativism, scandal, study

Filed under: bias, corruption, culture, education, government, ideology, indoctrination, left wing, liberalism, nanny state, oversight, progressive, propaganda, public policy, reform, relativism, scandal, study

Billion$ spent to fix failing schools; fail

original article: Obama administration spent billions to fix failing schools, and it didn’t work
January 19, 2017 by Emma Brown

One of the Obama administration’s signature efforts in education, which pumped billions of federal dollars into overhauling the nation’s worst schools, failed to produce meaningful results, according to a federal analysis.

Test scores, graduation rates and college enrollment were no different in schools that received money through the School Improvement Grants program — the largest federal investment ever targeted to failing schools — than in schools that did not.

The Education Department published the findings on the website of its research division on Wednesday, hours before President Obama’s political appointees walked out the door.

“We’re talking about millions of kids who are assigned to these failing schools, and we just spent several billion dollars promising them things were going to get better,” said Andy Smarick, a resident fellow at the American Enterprise Institute who has long been skeptical that the Obama administration’s strategy would work. “Think of what all that money could have been spent on instead.”

The School Improvement Grants program has been around since the administration of President George W. Bush, but it received an enormous boost under Obama. The administration funneled $7 billion into the program between 2010 and 2015 — far exceeding the $4 billion it spent on Race to the Top grants.

The money went to states to distribute to their poorest-performing schools — those with exceedingly low graduation rates, or poor math and reading test scores, or both. Individual schools could receive up to $2 million per year for three years, on the condition that they adopt one of the Obama administration’s four preferred measures: replacing the principal and at least half the teachers, converting into a charter school, closing altogether, or undergoing a “transformation,” including hiring a new principal and adopting new instructional strategies, new teacher evaluations and a longer school day.

The Education Department did not track how the money was spent, other than to note which of the four strategies schools chose.

Arne Duncan, Obama’s education secretary from 2009 to 2016, said his aim was to turn around 1,000 schools every year for five years. “We could really move the needle, lift the bottom and change the lives of tens of millions of underserved children,” Duncan said in 2009.

Duncan often said that the administration’s school-improvement efforts did not get the attention they deserved, overshadowed by more-controversial efforts to encourage states to adopt new standards and teacher evaluations tied to tests.

The school turnaround effort, he told The Washington Post days before he left office in 2016, was arguably the administration’s “biggest bet.”

He and other administration officials sought to highlight individual schools that made dramatic improvements after receiving the money. But the new study released this week shows that, as a large-scale effort, School Improvement Grants failed.

Just a tiny fraction of schools chose the most dramatic measures, according to the new study. Three percent became charter schools, and 1 percent closed. Half the schools chose transformation, arguably the least intrusive option available to them.

“This outcome reminds us that turning around our lowest-performing schools is some of the hardest, most complex work in education and that we don’t yet have solid evidence on effective, replicable, comprehensive school improvement strategies,” said Dorie Nolt, an Education Department spokeswoman.

Nolt emphasized that the study focused on schools that received School Improvement Grants money between 2010 and 2013. The administration awarded a total of $3.5 billion to those schools, most of it stimulus funds from the American Recovery and Reinvestment Act of 2009. “Since then,” she said, “the program has evolved toward greater flexibility in the selection of school improvement models and the use of evidence-based interventions.”

“Here in Massachusetts, it actually took several years to see real improvement in some areas,” Duncan said at the time. “Scores were flat or even down in some subjects and grades for a while. Many people questioned whether the state should hit the brakes on change. But you had the courage to stick with it, and the results are clear to all.”

Smarick said he had never seen such a huge investment produce zero results.

That could end up being a gift, he said, from Duncan to Betsy DeVos, President-elect Donald Trump’s nominee for education secretary and is a prominent proponent of taxpayer-supported vouchers for private and religious schools.

Results from the School Improvement Grants have shored up previous research showing that pouring money into dysfunctional schools and systems does not work, Smarick said: “I can imagine Betsy DeVos and Donald Trump saying this is exactly why kids need school choice.”

bailout, bureaucracy, crisis, education, funding, government, nanny state, politics, public policy, reform, spending, study, unintended consequences

Filed under: bailout, bureaucracy, crisis, education, funding, government, nanny state, politics, public policy, reform, spending, study, unintended consequences

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