The organization offers a solution that smacks of eugenics. In the 1930s Margaret Sanger, birth control advocate and early eugenicist, was interested in birth control’s usage possibility for population control. While Sanger believed that birth control was a tool for all women, she was also a product of her time—a time when eugenics was popular—and she thought birth control should be used to reduce the population of “feeble-minded” people and the mentally ill. In the same spirit, CRACK is offering money to a highly vulnerable, economically depressed population it deems undesirable for reproduction.
Children Requiring a Caring Kommunity (CRACK), a non-profit based in California, will give $200 cash to any drug-addicted man or woman willing to undergo sterilization. And they offer a more lucrative option for women: they will pay clients $200/year to take long-term birth control like Depo-Prevara or Norplant.
CRACK’s website
ещё крэк
December 23, 2010
December 19, 2010
Margaret Sanger was named Humanist of the Year in 1957.
а я родился в 1956, как раз после разрешения аборта и тяжёлых размышлений за это моими родителями :)
недавно евросуд осудил Ирландию за непредоставление абортного обслуживания, решение приветствуется, но не всеми
любопытно привлечение Достоевского : "If there is no God, all things are permitted."
список книг, запрещённых в Ирландии
Banned books
My Fight for Birth Control by Margaret Sanger; banned 1931.
With a title as inflammatory as that, Sanger, an influential American birth-control activist and regular target of the board’s displeasure, may as well have stamped “Ban me!” on the cover.
The Base Guide to London by Base Shoes; banned 1998.
A small book, published by a shoe company, with sections on sex, counterfeit goods, trannies, violence, fetishism, drugs. Its introduction promises “the seedy side of the city. And its there for those who want it.” Except the Irish, it turned out
The Tailor and Antsy by Eric Cross; banned 1942.
Described by Gerard Whelan as a “luminous hymn to the real Ireland”, Cross’s compilation of stories told to him by a rural tailor, Timothy Buckley, proved too earthy for the board’s tastes. Buckley was forced, by several priests, to go on his knees and burn his copy of the book in his own fireplace.
The End of the Affair by Graham Greene; banned 1951.
Alhough this was, perhaps, the most explicitly Catholic of the novels produced by one of the church’s most famous converts, it was insufficiently chaste for the board. Yet, a year later, Greene’s novel won the American Catholic Literary Award.
The Dark by John McGahern; banned 1965.
With its relatively frank descriptions of masturbation, and use of the word “f**k”, it was perhaps inevitable McGahern’s second novel would earn a ban. McGahern was dismised from his job as a primary-school teacher. The furore that followed would, at least partly, lead to an overhaul of censorship legislation in 1967.
источник: хорошая статья про цензуру
недавно евросуд осудил Ирландию за непредоставление абортного обслуживания, решение приветствуется, но не всеми
любопытно привлечение Достоевского : "If there is no God, all things are permitted."
список книг, запрещённых в Ирландии
Banned books
My Fight for Birth Control by Margaret Sanger; banned 1931.
With a title as inflammatory as that, Sanger, an influential American birth-control activist and regular target of the board’s displeasure, may as well have stamped “Ban me!” on the cover.
The Base Guide to London by Base Shoes; banned 1998.
A small book, published by a shoe company, with sections on sex, counterfeit goods, trannies, violence, fetishism, drugs. Its introduction promises “the seedy side of the city. And its there for those who want it.” Except the Irish, it turned out
The Tailor and Antsy by Eric Cross; banned 1942.
Described by Gerard Whelan as a “luminous hymn to the real Ireland”, Cross’s compilation of stories told to him by a rural tailor, Timothy Buckley, proved too earthy for the board’s tastes. Buckley was forced, by several priests, to go on his knees and burn his copy of the book in his own fireplace.
The End of the Affair by Graham Greene; banned 1951.
Alhough this was, perhaps, the most explicitly Catholic of the novels produced by one of the church’s most famous converts, it was insufficiently chaste for the board. Yet, a year later, Greene’s novel won the American Catholic Literary Award.
The Dark by John McGahern; banned 1965.
With its relatively frank descriptions of masturbation, and use of the word “f**k”, it was perhaps inevitable McGahern’s second novel would earn a ban. McGahern was dismised from his job as a primary-school teacher. The furore that followed would, at least partly, lead to an overhaul of censorship legislation in 1967.
источник: хорошая статья про цензуру
December 10, 2010
Marxist, Atheist and Racist
 | |
| Margaret Sanger and J. Noah, 1927 (courtesy Sophia Smith Collection) |
Birth Control is not merely independent of, but even antagonistic to the Marxist dogma (Pivot of Civilization, 1922)
не смотря на это МС посетила СССР и встречалась с некоторыми деятелями, но до логова марксизма допущена не была
она так же не была атеисткой (их вообще мало)
She was raised Catholic, married a Jewish man, and eventually joined her second husband, J. Noah Slee, in the Episcopalian Church. She had both of her sons baptized in the Episcopalian faith, a choice that was obviously her own because their father, William Sanger, was Jewish and, thus, would not have advocated for baptism.
читать больше
December 8, 2010
речь Мартина Лютера Кинга 5 мая 1966
произнесена от его имени женой -- Кореттой Скотт Кинг (Coretta Scott King)
вместе с Кингом были награждены Линдон Джонсон, Карл Хартман и и генерал Уильям Дрейпер, мл. подробности мероприятия
Recently, the press has been filled with reports of sightings of flying saucers. While we need not give credence to these stories, they allow our imagination to speculate on how visitors from outer space would judge us. I am afraid they would be stupefied at our conduct. They would observe that for death planning we spend billions to create engines and strategies for war. They would also observe that we spend millions to prevent death by disease and other causes. Finally they would observe that we spend paltry sums for population planning, even though its spontaneous growth is an urgent threat to life on our planet. Our visitors from outer space could be forgiven if they reported home that our planet is inhabited by a race of insane men whose future is bleak and uncertain.
There is no human circumstance more tragic than the persisting existence of a harmful condition for which a remedy is readily available. Family planning, to relate population to world resources, is possible, practical and necessary. Unlike plagues of the dark ages or contemporary diseases we do not yet understand, the modern plague of overpopulation is soluble by means we have discovered and with resources we possess.
What is lacking is not sufficient knowledge of the solution but universal consciousness of the gravity of the problem and education of the billions who are its victims.
It is easier for a Negro to understand a social paradox because he has lived so long with evils that could be eradicated but were perpetuated by indifference or ignorance. The Negro finally had to devise unique methods to deal with his problem, and perhaps the measure of success he is realizing can be an inspiration to others coping with tenacious social problems.
In our struggle for equality we were confronted with the reality that many millions of people were essentially ignorant of our conditions or refused to face unpleasant truths. The hard-core bigot was merely one of our adversaries. The millions who were blind to our plight had to be compelled to face the social evil their indifference permitted to flourish.
After centuries of relative silence and enforced acceptance, we adapted a technique of exposing the problem by direct and dramatic methods. We had confidence that when we awakened the nation to the immorality and evil of inequality, there would be an upsurge of conscience followed by remedial action.
We knew that there were solutions and that the majority of the nation were ready for them. Yet we also knew that the existence of solutions would not automatically operate to alter conditions. We had to organize, not only arguments, but people in the millions for action. Finally we had to be prepared to accept all the consequences involved in dramatizing our grievances in the unique style we had devised.
There is a striking kinship between our movement and Margaret Sanger's early efforts. She, like we, saw the horrifying conditions of ghetto life. Like we, she knew that all of society is poisoned by cancerous slums. Like we, she was a direct actionist — a nonviolent resister. She was willing to accept scorn and abuse until the truth she saw was revealed to the millions. At the turn of the century she went into the slums and set up a birth control clinic, and for this deed she went to jail because she was violating an unjust law. Yet the years have justified her actions. She launched a movement which is obeying a higher law to preserve human life under humane conditions. Margaret Sanger had to commit what was then called a crime in order to enrich humanity, and today we honor her courage and vision; for without them there would have been no beginning. Our sure beginning in the struggle for equality by nonviolent direct action may not have been so resolute without the tradition established by Margaret Sanger and people like her. Negroes have no mere academic nor ordinary interest in family planning. They have a special and urgent concern.
Recently the subject of Negro family life has received extensive attention. Unfortunately, studies have overemphasized the problem of the Negro male ego and almost entirely ignored the most serious element — Negro migration. During the past half century Negroes have migrated on a massive scale, transplanting millions from rural communities to crammed urban ghettoes. In their migration, as with all migrants, they carried with them the folkways of the countryside into an inhospitable city slum. The size of family that may have been appropriate and tolerable on a manually cultivated farm was carried over to the jammed streets of the ghetto. In all respects Negroes were atomized, neglected and discriminated against. Yet, the worst omission was the absence of institutions to acclimate them to their new environment. Margaret Sanger, who offered an important institutional remedy, was unfortunately ignored by social and political leaders in this period. In consequence, Negro folkways in family size persisted. The problem was compounded when unrestrained exploitation and discrimination accented the bewilderment of the newcomer, and high rates of illegitimacy and fragile family relationships resulted.
For the Negro, therefore, intelligent guides of family planning are a profoundly important ingredient in his quest for security and a decent life. There are mountainous obstacles still separating Negroes from a normal existence. Yet one element in stabilizing his life would be an understanding of and easy access to the means to develop a family related in size to his community environment and to the income potential he can command.
This is not to suggest that the Negro will solve all his problems through Planned Parenthood. His problems are far more complex, encompassing economic security, education, freedom from discrimination, decent housing and access to culture. Yet if family planning is sensible it can facilitate or at least not be an obstacle to the solution of the many profound problems that plague him.
The Negro constitutes half the poor of the nation. Like all poor, Negro and white, they have many unwanted children. This is a cruel evil they urgently need to control. There is scarcely anything more tragic in human life than a child who is not wanted. That which should be a blessing becomes a curse for parent and child. There is nothing inherent in the Negro mentality which creates this condition. Their poverty causes it. When Negroes have been able to ascend economically, statistics reveal they plan their families with even greater care than whites. Negroes of higher economic and educational status actually have fewer children than white families in the same circumstances.
Some commentators point out that with present birth rates it will not be long before Negroes are a majority in many of the major cities of the nation. As a consequence, they can be expected to take political control, and many people are apprehensive at this prospect. Negroes do not seek political control by this means. They seek only what they are entitled to and do not wish for domination purchased at the cost of human misery. Negroes were once bred by slave owners to be sold as merchandise. They do not welcome any solution which involves population breeding as a weapon. They are instinctively sympathetic to all who offer methods that will improve their lives and offer them fair opportunity to develop and advance as all other people in our society.
For these reasons we are natural allies of those who seek to inject any form of planning in our society that enriches life and guarantees the right to exist in freedom and dignity.
For these constructive movements we are prepared to give our energies and consistent support; because in the need for family planning, Negro and white have a common bond; and together we can and should unite our strength for the wise preservation, not of races in general, but of the one race we all constitute — the human race.
Margaret Sanger was too ill to attend the award ceremony in May 1966. She died the following September. Mrs. Sanger would have been deeply honored and pleased to have heard such beautiful tributes from kindred heroes in the struggle for equality and civil rights, Dr. and Mrs. Martin Luther King Jr.
About two weeks after the award ceremony, Dr. King wrote the following letter to Cass Canfield, chairman of the Executive Committee of the PPFA — World Population Emergency Campaign:
вместе с Кингом были награждены Линдон Джонсон, Карл Хартман и и генерал Уильям Дрейпер, мл. подробности мероприятия
Family Planning — A Special and Urgent Concern
by the Rev. Martin Luther King Jr. |
| Dr. Martin Luther King Jr. |
There is no human circumstance more tragic than the persisting existence of a harmful condition for which a remedy is readily available. Family planning, to relate population to world resources, is possible, practical and necessary. Unlike plagues of the dark ages or contemporary diseases we do not yet understand, the modern plague of overpopulation is soluble by means we have discovered and with resources we possess.
What is lacking is not sufficient knowledge of the solution but universal consciousness of the gravity of the problem and education of the billions who are its victims.
It is easier for a Negro to understand a social paradox because he has lived so long with evils that could be eradicated but were perpetuated by indifference or ignorance. The Negro finally had to devise unique methods to deal with his problem, and perhaps the measure of success he is realizing can be an inspiration to others coping with tenacious social problems.
In our struggle for equality we were confronted with the reality that many millions of people were essentially ignorant of our conditions or refused to face unpleasant truths. The hard-core bigot was merely one of our adversaries. The millions who were blind to our plight had to be compelled to face the social evil their indifference permitted to flourish.
After centuries of relative silence and enforced acceptance, we adapted a technique of exposing the problem by direct and dramatic methods. We had confidence that when we awakened the nation to the immorality and evil of inequality, there would be an upsurge of conscience followed by remedial action.
We knew that there were solutions and that the majority of the nation were ready for them. Yet we also knew that the existence of solutions would not automatically operate to alter conditions. We had to organize, not only arguments, but people in the millions for action. Finally we had to be prepared to accept all the consequences involved in dramatizing our grievances in the unique style we had devised.
There is a striking kinship between our movement and Margaret Sanger's early efforts. She, like we, saw the horrifying conditions of ghetto life. Like we, she knew that all of society is poisoned by cancerous slums. Like we, she was a direct actionist — a nonviolent resister. She was willing to accept scorn and abuse until the truth she saw was revealed to the millions. At the turn of the century she went into the slums and set up a birth control clinic, and for this deed she went to jail because she was violating an unjust law. Yet the years have justified her actions. She launched a movement which is obeying a higher law to preserve human life under humane conditions. Margaret Sanger had to commit what was then called a crime in order to enrich humanity, and today we honor her courage and vision; for without them there would have been no beginning. Our sure beginning in the struggle for equality by nonviolent direct action may not have been so resolute without the tradition established by Margaret Sanger and people like her. Negroes have no mere academic nor ordinary interest in family planning. They have a special and urgent concern.
Recently the subject of Negro family life has received extensive attention. Unfortunately, studies have overemphasized the problem of the Negro male ego and almost entirely ignored the most serious element — Negro migration. During the past half century Negroes have migrated on a massive scale, transplanting millions from rural communities to crammed urban ghettoes. In their migration, as with all migrants, they carried with them the folkways of the countryside into an inhospitable city slum. The size of family that may have been appropriate and tolerable on a manually cultivated farm was carried over to the jammed streets of the ghetto. In all respects Negroes were atomized, neglected and discriminated against. Yet, the worst omission was the absence of institutions to acclimate them to their new environment. Margaret Sanger, who offered an important institutional remedy, was unfortunately ignored by social and political leaders in this period. In consequence, Negro folkways in family size persisted. The problem was compounded when unrestrained exploitation and discrimination accented the bewilderment of the newcomer, and high rates of illegitimacy and fragile family relationships resulted.
For the Negro, therefore, intelligent guides of family planning are a profoundly important ingredient in his quest for security and a decent life. There are mountainous obstacles still separating Negroes from a normal existence. Yet one element in stabilizing his life would be an understanding of and easy access to the means to develop a family related in size to his community environment and to the income potential he can command.
This is not to suggest that the Negro will solve all his problems through Planned Parenthood. His problems are far more complex, encompassing economic security, education, freedom from discrimination, decent housing and access to culture. Yet if family planning is sensible it can facilitate or at least not be an obstacle to the solution of the many profound problems that plague him.
The Negro constitutes half the poor of the nation. Like all poor, Negro and white, they have many unwanted children. This is a cruel evil they urgently need to control. There is scarcely anything more tragic in human life than a child who is not wanted. That which should be a blessing becomes a curse for parent and child. There is nothing inherent in the Negro mentality which creates this condition. Their poverty causes it. When Negroes have been able to ascend economically, statistics reveal they plan their families with even greater care than whites. Negroes of higher economic and educational status actually have fewer children than white families in the same circumstances.
Some commentators point out that with present birth rates it will not be long before Negroes are a majority in many of the major cities of the nation. As a consequence, they can be expected to take political control, and many people are apprehensive at this prospect. Negroes do not seek political control by this means. They seek only what they are entitled to and do not wish for domination purchased at the cost of human misery. Negroes were once bred by slave owners to be sold as merchandise. They do not welcome any solution which involves population breeding as a weapon. They are instinctively sympathetic to all who offer methods that will improve their lives and offer them fair opportunity to develop and advance as all other people in our society.
For these reasons we are natural allies of those who seek to inject any form of planning in our society that enriches life and guarantees the right to exist in freedom and dignity.
For these constructive movements we are prepared to give our energies and consistent support; because in the need for family planning, Negro and white have a common bond; and together we can and should unite our strength for the wise preservation, not of races in general, but of the one race we all constitute — the human race.
Margaret Sanger was too ill to attend the award ceremony in May 1966. She died the following September. Mrs. Sanger would have been deeply honored and pleased to have heard such beautiful tributes from kindred heroes in the struggle for equality and civil rights, Dr. and Mrs. Martin Luther King Jr.
About two weeks after the award ceremony, Dr. King wrote the following letter to Cass Canfield, chairman of the Executive Committee of the PPFA — World Population Emergency Campaign:
Dear Mr. Canfield:
Words are inadequate for me to say how honored I was to be the recipient of the Margaret Sanger Award. This award will remain among my most cherished possessions. While I cannot claim to be worthy of such a signal honor, I can assure you that I accept it with deep humility and sincere gratitude. Such a wonderful expression of support is of inestimable value for the continuance of my humble efforts.
Again let me say how much I regret that at the last minute urgent developments in the civil rights movement made it impossible for me to be in Washington to personally receive the award. My wife brought glowing echoes of the wonderful reception and impressiveness of the total occasion.
I am happy to be the recipient of the Margaret Sanger Award and I can assure you that this distinct honor will cause me to work even harder for a reign of justice and a rule of love all over our nation.
Sincerely yours,
Martin Luther King Jr.
December 4, 2010
Сэнгер и Гарри Поттер
бумажный проект сообщает: Гарри Поттре добрался до Сэнгер, точнее, некий коментатор кина приписал то, чего не было, то-есть, расизм и проч человеконенавистничество:
“Perhaps the most striking element in the film is the parallels to fascist and Marxist regimes. As the Ministry of Magic is infiltrated by demonic powers who intend to rid the wizarding world of “halfbloods” (half mortals/half wizards) and create the perfect race of wizarding creatures, one cannot help but draw connections to Adolf Hitler or American eugenicists such as Margaret Sanger. The powers that be are disgusted by the very idea of “halfbloods” breeding with “fullbloods,” believing “halfbloods” to be of far lesser stock.”
разоблачение тут
“Perhaps the most striking element in the film is the parallels to fascist and Marxist regimes. As the Ministry of Magic is infiltrated by demonic powers who intend to rid the wizarding world of “halfbloods” (half mortals/half wizards) and create the perfect race of wizarding creatures, one cannot help but draw connections to Adolf Hitler or American eugenicists such as Margaret Sanger. The powers that be are disgusted by the very idea of “halfbloods” breeding with “fullbloods,” believing “halfbloods” to be of far lesser stock.”
разоблачение тут
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