My Ideas for 2021 Legislation

Posted on January 3, 2021 By

The 117th U.S. Congress started on January 3, 2021.

Reminder: Opinions are those of the author and aren’t official for the Consistent Life Network as an organization.    

by Rachel MacNair

My mind isn’t of the lobbying sort; my mind is of the conflict-resolution sort. This mainly means looking at the interests people have, rather than merely butting up against their hardened positions. The ideal is to then come up with creative solutions that address everyone’s interests. Failing that, we can at least have a good horse-trade in which each side gets what it most cherishes and isn’t quite as concerned about what it was that they gave up.

Some of these ideas don’t really have a chance, and I offer them to speak in a moral prophet’s voice. Others might be quite workable or could be developed into something workable.

U.S. Congressional Legislation

Title X Funding

Title X provides funding for family planning. A rule that recipients couldn’t do or refer for abortions finally went into effect a couple of years ago, and Planned Parenthood has accordingly turned down Title X money for its own program.

Democrats have never liked this rule. Since it was put in place by executive order, it can be taken out the same way. Rescinding the rule will probably be among the earlier acts of a Biden administration.

But since the family planning funding is what’s most dear to most Democrats, and the rule that it not go to abortion is most important to many Republicans, how about this: triple the amount of funding for Title X, in exchange for having the rule about no abortions in the legislation.

This solidifies the rule, rather than having it go back and forth depending on which party is in power. Will Democrats give up a chance to triple the family planning funds for the sake of abortion?

 

Community Health Centers

Both Republicans and Democrats support Community Health Centers, and it’s already in the CHC’s legal definition that they don’t do abortions. Funding more of them is therefore a workable way to increase healthcare access, one that a gridlocked Congress may be able to do.

Republicans can be further incentivized if some CHC locations can be near to the 69 Planned Parenthood locations that currently have no CHCs within five miles. This provides competition for PP. It also takes away from them the argument that they need tax dollars because they serve in under-served areas, since the areas wouldn’t be under-served any more.

 

Making Hyde Permanent

The Hyde Amendment bars federal Medicaid dollars from paying for most abortions. It’s a rider every year. It’s a life-saving measure, as shown in studies. It’s helpful to low-income women as well, since it removes some of the pressures to abort.

While Joseph Biden used to support it, he changed his mind last year when running for president. The 2020 Democratic platform calls for repealing it. Election results show this unlikely in the Senate. Still, it’s quite close, and far more precarious than it’s ever been since it first passed.

We really need a permanent Hyde provision, in legislation that doesn’t require annual renewal. Dealing with Medicaid, Hyde is in the health care realm, and Democrats may be keener on passing something toward health care reform than they are on dispensing with the Hyde principle. They could try to pass something Republicans could tolerate – say, lowering the age for Medicare eligibility from 65 to 60.

I put that in terms of what Democrats and Republicans could tolerate for a bargain, but of course there are plenty of us that would see both sides of the bargain as progress and a delight.

The International Community

Members of the U.S. Congress and the new president are unlikely to consider these, but we should be aware these are out there, with many nations having ratified:

United Nations Treaty on the Prohibition of Nuclear Weapons (TPNW). The treaty has already been ratified by more than 50 nations, and is therefore going into effect this coming January 22. Nations that actually have nuclear weapons are, unfortunately, ignoring it.

 

OHCHR | Second Optional Protocol to the International Covenant on Civil and Political Rights. This aims for the abolition of the death penalty. It was adopted by the United Nations General Assembly December 15, 1989. The Republic of Kazakhstan was the 88th nation to sign, and did so September 23, 2020.

A New Anti-Coercion Constitutional Amendment

We need to abolish slavery entirely by removing the exception for those convicted of a crime. Last November, Nebraskans voted to remove it from their state constitution by 63%, and Utahans did so by 80%. Back in 2018, Coloradoans did so by 66%. Ten states still have this exception to outright slavery in their constitutions.

But the exception is also in the 13th Amendment to the U.S. Constitution.

Meanwhile, there are two horrendous court decisions that, unlike Roe v. Wade, everyone pretty much agrees now were horrendous: Buck v. Bell, and Korematsu.

The ruling in Buck v. Bell essentially said it was fine to coerce eugenic sterilizations. Laws allowing for this are all gone now, and the ruling is currently widely held in disdain. But this and other forms of reproductive violence against those with disabilities, and targeted to certain ethnic groups, are still not countered by constitutional protection.

Carrie Buck with her mother Emma Buck; her baby Vivian

Korematsu allowed the U.S. government to intern Japanese-Americans in concentration camps during World War II. In a remark in another case, Chief Justice John Roberts said it was “gravely wrong on the day it was decided” and that it has been “overruled in the court of history.” Many people interpreted this as overruling the case, but this is ambiguous. Roberts’ point was to say that neither Korematsu nor the revulsion against it applied to the case at hand.

Fred Korematsu

Neither of these two cases is as firmly overturned as needed. There are only indications they’re no longer regarded as precedent. The court can’t just overturn a ruling because it takes a notion to, but has to do so based on a case in front of it.

The cases aren’t coming because no one takes those rulings seriously any more. Overturning them isn’t controversial. It just can’t be done without a pertinent case – or a constitutional amendment.

What all three problems have in common is that they’re forms of coercion – slavery for those committed of a crime, involuntary sterilization, incarceration because the government decides an entire ethnic group is a war-time threat. They all have racism in their very foundations. Buck v. Bell also includes bigotry against people with disabilities (or, in this particular case, working-class people sloppily understood to have disabilities).

Therefore, all three could fit in one theme. There was already a  a joint resolution which was introduced last December, calling on the U.S. Senate and House to craft an amendment saying “neither slavery nor involuntary servitude may be imposed as a punishment for a crime.” This is likely to be introduced again this coming session. Therefore, it’s realistic to think that at least there may be legislation on the first problem alone that we can advocate on, and that in itself would be good. Whether adding on ways of overturning the two court decisions, when there’s pretty much a consensus that they should be overturned, is something to think about.

Other Ideas?

As you can see above, these are generated under brainstorming rules. The ideas may be followed up on. They may generate other ideas to be followed up on. Or they may serve as nothing more than social commentary on what our legislators could do but won’t. Anyone who has any other ideas, please put them below in the comments, and/or send them to: weekly@consistent-life.org.

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For related posts, see:

Why the Hyde Amendment Helps Low-Income Women

Our Experience with Overturning Terrible Court Decisions

 

death penaltylegislationnuclear weaponsPlanned Parenthoodstrategy


Pandemics Related to Christmas

Posted on December 15, 2020 By

by Rachel MacNair

        Widespread plagues have been a part of the human condition throughout history. Therefore, it stands to reason traces of them can be found in a holiday season often used to help people cope and be resilient.

It’s a Wonderful Life

When George Bailey was still a boy, one of the ways he made a difference was in helping his employer, the pharmacist Mr. Gower, by keeping him from sending poison rather than medicine.

Why was Mr. Gower so frazzled? He’d just received a telegram that his son had died of influenza. Since that was in 1919, that would be the pandemic that killed over 50 million people; his son was one of them.

 

St. Nicholas

Nicholas of Myra (traditionally 270-343) was a bishop whose legendary secret gift-giving to people stuck in poverty developed into the model of Santa Claus. His was one of the legends promoting the idea of children as real people, an idea crucial to stopping feticide and infanticide.

Among other legends about him: Nicholas forced Governor Eustathius to admit he was bribed to condemn three innocent men to death. He appeared in Emperor Constantine’s dream to say three imperial officers, condemned to death at Constantinople, were innocent. Constantine freed them the next morning. So Nicholas became, among many other things, a patron saint of prisoners.

His parents were wealthy, which is why he had the wherewithal to be so generous. But legend has it he inherited the money quite young, because his parents died of the plague; the timing was not long after the height of the Plague of Cyprian (perhaps similar to Ebola or maybe smallpox).

Ancient Epidemics

From “Christianity Has Been Handling Epidemics for 2000 Years: Practical theology says care, sacrifice, and community are as vital as ever”:

During plague periods in the Roman Empire, Christians made a name for themselves. Historians have suggested that the terrible Antonine Plague of the 2nd century [165-180 C.E.], which might have killed off a quarter of the Roman Empire, led to the spread of Christianity, as Christians cared for the sick and offered a spiritual model whereby plagues were not the work of angry and capricious deities but the product of a broken Creation in revolt against a loving God.

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This  is a list of holiday editions of our weekly e-newsletter, Peace & Life Connections.

In 2010, we showed “It’s a Wonderful Movement” by using the theme of what would happen if the peace movement and the pro-life movement hadn’t arisen. We also had quotes from Scrooge (against respect for life) and a Martin Luther King Christmas sermon.

In 2011, we covered the materialism-reducing “Advent Conspiracy” and offered two pieces of children’s literature: a 1938 anti-war cartoon called “Peace on Earth,” and the anti-war origins of “Horton Hears a Who,” whose tagline – “a person’s a person, no matter how small” – is irresistible to pro-lifers.

In 2012, we had a couple of quotes showing the pro-life aspects of two prominent Christmas tales: A Christmas Carol with Ebenezer Scrooge, and the movie It’s a Wonderful Life. We also quote from John Dear about Jesus as peacemaker and Rand Paul about the 1914 spontaneous Christmas Truce; he then related it to the culture of life.

In 2013, we shared several quotations reflecting on Christmas.

In 2014, we offered a quotation from a lesser-known Christmas novella of Charles Dickens and cited the treatment of abortion in the Zoroastrian scriptures.

In 2015, we had a list of good holiday movies with consistent-life themes – check it out for what you might want to see this season. We also had information on Muslim nonviolent perspectives.

In 2016, we discussed how “The Magi were Zoroastrians” and detailed how good the Zoroastrians were on consistent-life issues. The ancient roots of the consistent life ethic run deep!

In 2017, we covered Interfaith Peace in the Womb.

In 2018, we detailed Strong Women against Violence – Connected to the Holidays.

In 2019, we showed Christmas as a Nonviolent Alternative to Imperialism.

Shiprah and Puah (Exodus 1:15-19) / Mary and Elizabeth (Luke 1:41-44)

Christmas literaturepandemics


The Random Death Sentence: COVID in Prisons and Jails

Posted on December 8, 2020 By

by Sarah Terzo

COVID and Corrections: A Profile of COVID Deaths in Custody in Texas” is a report released by the Lyndon B. Johnson School of Public Affairs at the University of Texas  This report documents cases of deaths by COVID in state-run prisons and jails in Texas. It breaks down the demographics of the victims and compares the rate of deaths in custody to those of the general population.

The report gives insights into the crisis of COVID deaths among prisoners. Some of the findings of the report are deeply troubling.

Summary of the Report

The report doesn’t cover federal prisons in Texas, only state and county run facilities. Nevertheless, it documented 204 deaths among jail and prison inmates between early March 2020 and October 4, 2020. The report mentions that this is not a complete number, saying:

These numbers will likely rise as TDCJ [Texas Department of Criminal Justice] and county jails update custodial death reports. Agencies are required to report all deaths in custody within 30 days, but often amend reports much later, after an autopsy is conducted and the official cause of death is determined.

Further:

It is also extremely important to emphasize that these numbers are conservative and there is a great risk of undercounting, especially for county jail deaths. People spend much shorter periods in custody in jails compared to prisons.  Because of high levels of “churn” in the jail population, it is possible that individuals contracted the virus in jail, were released, and then died on the outside. Also, some jails may have intentionally released people at risk of dying so that the death would not be recorded as a jail death. Moreover, in both prisons and jails, some people died without ever having been tested for COVID, and some died from a pre-existing medical condition worsened by COVID. Those deaths are not counted as COVID deaths.

Together, these factors contribute to the difficulty in providing a complete picture of the loss of life associated with COVID behind bars in Texas. . . these numbers are conservative; the true toll of the pandemic is likely much higher.

So, the report doesn’t give a complete accounting of COVID deaths in custody, even in the facilities that it covered.

The following are some facts pulled from the report:

  • Men make up all jail deaths and 97% of prison deaths.
  • In one prison, 6% of inmates died. This is one out of every 17 inmates.
  • The average age of death is 64 for people in prison and 56 for people in jail. The youngest incarcerated person who died from COVID was 28, and the oldest 85. Both were incarcerated in state prisons. Four people who died were under the age of 44.

The report explains one possible reason why 64 was the average age of death in prisons:

Because of the poorer health of people who are incarcerated, most health experts believe that their physical health more closely resembles that of a person 10 years older in the general population. In other words, people age 55 in prison have similar medical vulnerabilities to their 65-year-old peers who are not incarcerated.

  • 80% of the people who died from COVID in jail had not been convicted of a crime – 11 out of the 14 people who died in jail were awaiting trial. They were in pretrial detention.
  • 58% of people who died in prison from COVID (excepting those with life sentences) were eligible for parole at the time they died. Most of these people had been parole– eligible for over a year. The average amount of time those who died had been eligible for parole was 6.5 years.
  • 21 people had served 90% or more of their sentence at the time of their death; 8% of those who died had less than a year left of their sentence; 7.5% more had between one and two years left to serve. Nearly half had served over 50% of their sentence.
  • Only 17% of people who died had a life sentence.

Nine people who died in prison had already been paroled and were awaiting release. The report says:

There is often a lag time between the decision to approve someone for parole release and the actual release date, as there may be a requirement for the person to participate in a program prior to actual release. However, as our forthcoming report will discuss, many of these required programs have been put on hold during the pandemic.

So, some of those who were eligible for parole may have still been in prison because these programs weren’t running.

Prisoners tested positive for COVID at a rate 490% greater than those in the general population of Texas, and 620% greater than the national average. Prisoners died at a rate 140% higher than those in the general population of Texas, and 115% higher than the national average.

Black prisoners died at a rate proportionate to their percentage of the population in Texas prisons. Latinos were slightly overrepresented among deaths. White people were underrepresented. Blacks made up 33% of the prison population and 33% of the deaths. Whites made up 34% of the prison population and 30% of the deaths. Latinos made up 33% of the population and 36% of the deaths.

There were also 27 staff members who died of COVID, including chaplains, a nurse practitioner, and a cannery worker.

Of those who died of COVID in prison, 73% had been convicted of “person” offenses such as assault, rape, or homicide. One in 10 had been convicted of a nonviolent drug offense; 6% had been convicted of offenses against property, such as burglary; 11% fell into the “other” category which includes, according to the report, “technical violations, DWIs, and other miscellaneous offense.”

Thoughts and Suggestions

Sarah Terzo

Every death from COVID in jail or prison is a tragedy. But it is especially heinous that 80% of jail deaths were among people who hadn’t been convicted of a crime.

The answer is not necessarily to release every single person who is awaiting trial. In August, Ibrahim E. Bouaichi, who was accused of rape, abduction, and other offenses but hadn’t been tried, was released due to fears of COVID. He hunted down and murdered Karla Elizabeth Dominguez, the woman who’d accused him of rape. Had he not been released from jail, Dominguez would still be alive.

Persons who are a threat to others shouldn’t be released. But those who are awaiting trial for nonviolent offenses absolutely should be.

In prisons, the 27% of prisoners who died of COVID after being convicted of nonviolent offenses were essentially given the death penalty for nonviolent crimes. I cannot see any value in keeping nonviolent offenders locked up and at risk during a deadly epidemic.

Parole should be also be expedited for those who are eligible, especially for the elderly, disabled, and those at high risk. The elderly and disabled are at the greatest risk for COVID and are also among the least likely to commit violence upon release. They should be released for their own protection. Releasing elderly people with life sentences, who are no longer any kind of threat to the public, should also be considered, as should making eligible for parole those with life sentences who chaplains and prison officials believe won’t reoffend.

The decision to cancel the program that prisoners were required to undergo before being released, thereby forcing paroled prisoners to stay in custody, was a deeply unfortunate decision that led to people dying. Unless a program is vital for helping prisoners adjust to release, it should be eliminated. All barriers to releasing prisoners who are paroled need to be removed, not added to, during a pandemic.

The fact that incarcerated people are more likely to die of COVID than those who get sick in the general population indicates that medical care in prison is inadequate. One formerly incarcerated person, Paul Singh, has written about the shocking lack of healthcare in prisons. His book should be read by everyone. It’s easy to imagine how poor medical care could add to the death toll among prisoners. An improvement in medical care would help those who have comorbidities be less at risk of dying from COVID. Prompt transfer to hospitals might also lower the death rate.

With less crowded prisons, which would be the result of releasing nonviolent and elderly inmates, it would be easier to prevent infections.

I hope this report will show those with the power to change prison conditions that change is needed. Serious consideration needs to take place to determine what can be done to prevent deaths from COVID among those who are incarcerated and those who work in prisons and jails.

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For more of our posts on the impact of Covid-19, see: 

Post-pandemic: What Worries Me / Lois Kerschenr

“Millions Who Are Already Hanging by a Thread”: The Global Repercussions of Covid-19 / John Whitehead

A Healing Metaphor: Pandemic as War / Julia Smucker

Mask Up: It’s Pro-Life / Sophie Trist & Alex Christian Lucas

 

pandemicsprisons


Consistent Life History: Being Across the Board

Posted on December 1, 2020 By

by Father Jim Hewes

In 1978, Frank Staropoli and I founded the Diocesan Human Life Commission, in the Catholic Diocese of Rochester, with our charter clearly being what was later called a “consistent life ethic” (CLE) or a “seamless garment.” This was five years before Cardinal Bernardin’s famous speech at Fordham. We called it at that time “being across the board.”

The Commission developed many exciting efforts. Notable was the development of having a CLE parish contact in pretty much every parish in the Diocese; this was an impressive undertaking because these parish contacts would effectively help to publicize and implement various endeavors of the Human Life Commission.

There was a reorganization within the diocese, which caused friction with the efforts of the Human Life Commission. Frank Staropoli left the Commission in 1984 and I left in 1985, after serving for seven years as the chairperson. Sadly, not long after this, the diocese disbanded the Human Life Commission.

Fr. Jim Hewes

Why Didn’t They Stay?

I wondered why these various members didn’t stay. As I began to investigate and reflect, specifically with the pro-life people, I discovered an important factor in what I believe had transpired.

At one point, the pro-life groups and the social justice/peace groups had a common area of concern for human life. But people in the social justice/peace groups had evolved more into a progressive/liberal philosophy and political stance in their approach to the life issues. Over time, this position had hardened.

Then these progressive groups would not welcome or even consider dialoguing with pro-life people, but the Fundamentalists, Evangelicals and the political conservatives were more than ready to welcome them with open arms.

Then the Right to Life people, over time, without almost any connection or relationship with people with other points of view (such as those involved in social justice/peace) became more conservative and hardened in their political position.

Thus, we have the “breach” in today’s reality. I truly believe that there was a time when there was a window of opportunity for dialogue and even change (for both sides, but especially for pro-life people). But they were turned away because of a lack of openness by the progressive/liberal/ peace/social justice groups.

Unfortunately, both sides developed a certain blindness and deafness, and each hardened their position. This is the true source of the breech.

This divide hasn’t changed much over the years, outside of the people and organizations connected to the Consistent Life Network. That is my take of being involved in this area for the last 50 years.

Progress

Several years later, in 1992, an amazing thing happened with the Diocese of Rochester Synod. Each parish and faith community (like the Newman Centers on College Campuses, etc.) submitted their top five priorities for the Diocese for the next five years, and sent them into the Diocesan Pastoral Center. They were then tabulated into 54 issues (the consistent ethic of life was not one of them). Then there was a gathering at the Convention Center where these priorities were discussed by over 1,000 representatives from parishes, and the top 18 were voted on and listed. Next, there was an open session in which any person could make the case for one more issue to be added for discussion for the final general session; another 18 were listed (consistent ethic of life was one of them). Then all present voted on their top issue.

Surprisingly, Consistent Ethic of Life was voted in. and become part of the final 19 possible priorities. Five would be acted on as the priorities by the whole diocese. When all the final votes were counted, amazingly Consistent Ethic of Life received the second highest number of votes overall.

Because of this, eventually a full-time Life Issues Coordinator was hired by the Diocese for the first time.

She instituted a banquet where a “Vita Award” was given out each year to those people in the diocese who embodied and witnessed to an aspect of the consistent life ethic. Also, the Consistent Life Ethic Grant fund was made possible by the Consistent Life Ethic Dinner. In my view, this outcome must have happened by the workings of the Holy Spirit.  There were some members of the Human Life Commission that felt this also came about because of the foundation the commission had laid years before.

When I was speaking back in the early 1970’s for the Right to Life Committee, I had to spend the first 15 minutes of every presentation explaining why the pro-life position wasn’t just the Catholic Church imposing its morality on the country. The strong Evangelicals involvement came later. I’ll never forget the first Leo Holmsten Award, for which Leo was the first recipient (he died not too long after this). He was a doctor who had worked at Planned Parenthood and then changed dramatically, becoming an outspoken pro-life advocate. He was also an Evangelical Christian. In his acceptance speech that night, he thanked the Catholics for being in the forefront of this issue and movement for so many years.

One of the remarkable accomplishments of the Human Life Commission was bringing the pro-life Christian groups together, to work in a more coordinated and focused way on the Life issues.

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 For more of our posts from Jim Hewes, see:

Death Penalty and other Killing: The Destructive Effect on Us

For more of our posts on the recent history of the consistent life ethic, see:

Defenders of the Unborn: The Pro-life Movement Before Roe v. Wade (review of book by Daniel K. Williams)

First Stirrings in Connecting the Life Issues

The Adventures of Prolifers for Survival: Scorned by Mobilization for Survival

Reminiscing on the Founding Meeting of the Consistent Life Network

Activists Reminisce: An Oral History of Prolifers for Survival

 

history


How Disney Princesses Exemplify the Consistent Life Ethic

Posted on November 24, 2020 By

by Kae-Leah Williamson

(reprinted from her personal Facebook note)

My best friend Lisa Dawn Tynes and I both adore princesses and mermaids, even though we’re both over 30. She has a fantastic blog appropriately called The Princess Blog that discusses her opinions on all sorts of fairy tale-related media. Some of the most thought-provoking posts she’s made were about what fairy tale and Disney princesses represent to her: ideals of love, hope, and compassion. To me, that sounds an awful lot like the Consistent Life Ethic.

Disney’s Pocahontas gets a lot of well-deserved criticism for the film’s many historical inaccuracies, but taken as a fictional character separate from the real-life historical figure she was inspired by, Pocahontas expresses many Consistent Life Ethicist ideals throughout her entire movie. “You think the only people who are people, are the people who look and think like you.” she so beautifully sings, calling John Smith out for his prejudices. The Consistent Life Ethic is about valuing all human beings equally, even if they look or think differently from us. Part of why we believe that abortion is morally wrong is because despite being smaller and less developed than we are, preborn fetuses are still human beings deserving of rights and protection. Pro-choicers often dehumanize preborn children as “parasites,” “clumps of cells,” etc., basically implying that because they are obviously not identical to infants, they are not human and thus not worthy of caring about. War and inhumane immigration policy are also often driven by dehumanizing and “othering” people. Pocahontas takes a strong stand by refusing to “take the path of hatred,”

In The Little Mermaid, Ariel’s father, King Triton, is extremely prejudiced against human beings, because he views them as a threat to merfolk for admittedly understandable reasons. Ariel is very upset by the way he calls them “barbarians, incapable of any feeling.” Ariel disagrees, and does value human life, rescuing Prince Eric from drowning, and refusing to see “how a world that makes such beautiful things could be bad.”

Throughout The Little Mermaid animated series from the early 1990s, which is currently available for streaming on Disney+, she is constantly taking the side of every outcast she comes across, valuing all life both under and above the sea consistently.

 

One reason why Enchanted is one of my top 3 favorite movies of all time is I believe the world would be a better place if we were all at least a little bit more like Giselle. Giselle is optimistic and trusting to a fault, seeing the good in everybody around her without exception. This contrasts her with her jaded, cynical love interest Robert. She is so sensitive that the very idea of a couple getting divorced causes her to burst into tears. I can only imagine her reaction when learning about abortion or nuclear war for the first time! Many people are so jaded by the many injustices of society that they’ve essentially become numb to them, so it’s a helpful thought experiment to sometimes try to look at issues through the eyes of a true innocent like Giselle.

 

Believing in the Consistent Life Ethic has only strengthened my admiration for the ideals these characters espouse. The real world is no fairy tale, but if we were more like Disney Princesses, we’d be much closer to living in a Consistent Life Ethic utopia.

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For another take about Disney princesses on our blog, see:

Jasmine, Aladdin, and the Power of Nonviolence

 

For more of our blog’s commentary on Hollywood movies, see:

Hollywood Movie Insights (The Giver, The Whistleblower, and The Ides of March)

The Darkest Hour: “Glorifying” War?

Movies with Racism Themes: “Gosnell” and “The Hate U Give”

Justice Littered with Injustice: Viewing Just Mercy in a Charged Moment

A Consistent Day in the Neighborhood

The Message of “Never Rarely Sometimes Always”: Abortion Gets Sexual Predators Off the Hook

 

movie review


The 2020 Election: If You See Something, Say Something

Posted on November 18, 2020 By

The author prefers to be anonymous.

A reminder: The Consistent Life Network doesn’t necessarily endorse everything said in its blog, since we encourage individual writers to express a variety of views. This is especially so when analyzing elections.

If you see something, say something.

That’s the mantra for those who want to work for social and racial justice.

When I first started seeing “Black Lives Matter” on lawn signs, I thought it was nothing more than an exclusive slogan. Why not “All Lives Matter”?

I don’t recall ever discussing racism and prejudice with anyone of color. I figured if I just focused on becoming a better person, then I didn’t need to get involved with social or political movements again.

I had been there, done that in college, complete with name-calling and anger directed at the opposition.

Now, I’ve come to loathe politics because of the polarized nature of the two-party system. I’m disgusted with the antagonistic 30-second ads the two major parties generate for public consumption, the length of the campaigns, and the millions upon millions of dollars it takes to become president.

In the 2016 election, not much would change for me, regardless of who became president. Where I live, there was no way Donald Trump was going to win.

I didn’t vote. I was wrong. I could have at least voted local and left the box for president blank.

President Trump doesn’t seem mentally stable. I worry about him. He’s not fit to command military forces or lead a nation. If he were a family member, I’d have staged an intervention. His lies, incompetence, and vengeful tactics have driven people apart, divided a nation.

Then…George Floyd.  Almost ten minutes of a police officer’s knee on a helpless person’s neck, as he says “Please, I can’t breathe.” I can understand the outrage and protests.

Silence, I realize, equals compliance. I’ve been part of the systemic racism problem. I started paying attention and educating myself: Watching Uncomfortable Conversations with a Black Man; discussing racism with my wife; reading White Fragility; joining the diversity, equity and inclusion group at work; and speaking out about injustices I was witnessing in my own spheres.

Black lives do matter. Las vidas negras importan.

I’ve been digging deeper, and I don’t like what I’m learning about my country. We still want to ignore problems that rage out of control, such as normalized violence that is too often out-of-sight and out-of-mind while politics-as-usual commands center stage.

I also understand why some voted for Mr. Trump, again.

The Democratic Party has shunned Democrats for Life of America, for example. Kamala Harris had tweeted that she intends to not only defend but expand access to abortion. Nowhere have I read about Joe Biden or Ms. Harris wanting to decrease the number of abortions. At least Bill Clinton favored this while defending a pro-choice stance. Ms. Harris has a 100% congressional record on voting pro-choice. I couldn’t find any evidence that she’s willing to compromise on this issue.

This resistance to compromise on such a divisive issue reminds me of the National Rifle Association (NRA), an organization that touts itself as “diligent protectors of the Second Amendment.” Also causing me to despair is the persistence of some Republicans to denounce pro-choice people as baby-killers and to condemn abortion providers to a special place in hell.

Despite the rhetoric and name-calling that gets us nowhere, changing your mind is possible. There are people who have changed their minds on abortion and reproductive rights over the years. Jesse Jackson once wrote a piece for the Right to Life News (January, 1977) arguing that the right to privacy does not outrank the right to life. He changed his opinion when he ran for president in 1984. Mr. Biden and Mr. Trump have changed their minds. Whatever their positions might be, people aren’t always set in the same positions forever. Sometimes they can change dramatically: Dr. Anthony Levatino, who performed more than 1,200 abortions of pre-birth humans, had a change of heart.

Abortionists perform a disproportionate number of abortions on black women. Blacks and Latinx people outnumber white people on Death Row. Are these not examples of deep-rooted racial problems?

Black lives do matter. However, not all black lives matter to Black Lives Matter, the political organization.

In his victory speech, President-elect Biden’s said he would represent Americans who voted for Mr. Trump, adding, “It’s time to put away the harsh rhetoric. To lower the temperature. To see each other again. To listen to each other again.”

As I look outside the political realm for inspiration and continue to do my own soul-searching, I will think kind thoughts of those who disagree with me and promote civility, kindness, and non-violence.

Can we put the labels and laws aside for a few minutes and find common ground? Are you open to discussing the consistent life ethic?

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For more of our posts reflecting on elections, see: 

Pro-life Voting Strategy: A Problem without an Answer

Elections 2020: Three Consistent-Life Approaches

How Consistent-life Advocacy Would Benefit from Ranked-Choice Voting

Also see the Elections page on our website, The Price of Roe.

voting


A Global Effort to Protect Life: The UN Treaty Banning Nuclear Weapons

Posted on November 10, 2020 By

by John Whitehead

Honduras became, at the end of October, the fiftieth nation to ratify the United Nations Treaty on the Prohibition of Nuclear Weapons. The Treaty, which was finalized in the summer of 2017, has been signed by 84 nations. Now that 50 of those nations have ratified it, the treaty will officially enter into force as international law on January 22, 2021.

The Treaty obligates the nations that have ratified it “never under any circumstances” to “[d]evelop, test, produce, manufacture, otherwise acquire, possess or stockpile nuclear weapons or other nuclear explosive devices.” Nations party to the Treaty are also obligated never to assist any other nation with such activities. Moreover, these nations commit, to the extent they are able, to provide appropriate assistance to those affected by nuclear weapons testing and to repair environmental damage from such testing. Last, but certainly not least, nations party to the Treaty commit to encouraging other nations to join it.

To date, the Treaty has not been signed or ratified by any of the nine nuclear-armed nations in the world: Russia, the United States, China, France, Britain, Pakistan, India, Israel, and North Korea. While those nations most capable of curbing the nuclear threat may not yet be subject to the Treaty’s obligations, however, the Treaty can still make a significant and positive contribution to world peace.

The Treaty and Future Peace Activism

As advocates for the Treaty, such as Ray Acheson of Reaching Critical Will, have argued, an international treaty banning nuclear weapons creates a stigma against such weapons. Nations that fail to join the treaty have a similar questionable status to those that refuse to join treaties prohibiting landmines or chemical and biological weapons. As more nations join the treaty (even if those nations don’t possess nuclear weapons), the strength of global opinion that holds nuclear weapons to be morally suspect will grow. Further, the Treaty serves as an inspiration for further action by peace activists.

Peace activists should continue to put pressure on financial institutions or other groups that invest in companies that manufacture nuclear weapons or their components to divest their money from those companies. The existence of an international treaty prohibiting such weapons can give renewed power and urgency to such divestment efforts. Activists also can advocate for their own nations to join the Treaty or to take similar steps reduce the nuclear danger.

While nations that already possess nuclear weapons are unlikely to join the Treaty anytime soon, activists can pursue other initiatives targeted at such nations. The Back from the Brink campaign aims at nuclear abolition but also works for intermediate steps such as taking nuclear weapons off high alert and canceling American plans to spend huge sums on new nuclear weapons. Activists can mobilize around these or similar initiatives. Even without full nuclear abolition, the nuclear danger can still be reduced.

Nuclear Powers vs. the World?

As peace activists continue their work against the nuclear threat, one particular theme might be worth emphasizing. The Treaty’s biggest apparent limitation—the absence of any nations that possess nuclear weapons—is also an opportunity for activists to teach an important lesson. An anti-nuclear weapons treaty ratified only by non-nuclear nations makes a powerful statement: nuclear weapons’ threat reaches far beyond those nations that possess them.

one of the quarterly anti-nuclear vigils we do with a coalition of groups

The nuclear threat has often been characterized as being primarily between hostile nations that both possess nuclear weapons. We might think of the danger mainly as a matter of one nuclear-armed nation attacking another, which then retaliates in kind. Most of the imagined victims of nuclear weapons are the people in these warring nuclear nations.

People living in nations that go to war with nuclear weapons would indisputably be victims of such weapons. They would not be the only ones, however. Scientists studying the environmental effects of nuclear weapons have projected the catastrophic effects such weapons’ use will likely have on the earth’s climate. The soot thrown into the atmosphere by a nuclear exchange would cool the earth, causing crops to fail and probably leading to world famine.

Such an environmental cataclysm would be the probable result not only of a full-blown nuclear war between major nuclear nations such as Russia and the United States but even of a much smaller nuclear exchange. One model projects that if India and Pakistan used even 50 low-yield nuclear weapons against each other, global cooling and starvation would likely follow. Scientist Jonas Jägermeyr, an author of the India-Pakistan study, comments, “Even this regional, limited war would have devastating indirect implications worldwide . . . It would exceed the largest famine in documented history.”

These environmental dangers mean that almost any use of nuclear weapons by a nation with even a very small number of such weapons poses a colossal threat to the world. Much of humanity, not just the two nations fighting with nuclear weapons, would suffer the lethal consequences of using these nuclear weapons. Thus, people from every nation on earth can plausibly claim that the possession of nuclear weapons by any nation concerns them. The Treaty’s preamble recognizes this global concern by noting that “these risks [from nuclear weapons] concern the security of all humanity” and “all States share the responsibility to prevent any use of nuclear weapons.”

In this context, the Treaty prohibiting nuclear weapons is not only a condemnation of nuclear weapons’ threat but also an expression of defiance against a tiny number of nuclear-armed nations who are endangering the majority of the world’s people. As Acheson puts it,

“the majority of countries decided to take matters into their own hands. Recognizing the catastrophic humanitarian and environmental consequences that nuclear weapon production, testing, and use cause throughout the world . . . meant making international law without the consent of those who believed they held all the power.”

Emphasizing the environmental dangers of nuclear weapons, as well as the global power imbalance involved in the nuclear threat, allows peace activists to connect their work both to concerns about climate change and to opposition to imperialism. Moreover, opposition to imperialism need not and should not focus exclusively on the United States: to repeat, virtually all nations possessing nuclear-weapons pose a serious threat to humanity.

Moving Forward

The UN Treaty on the Prohibition of Nuclear Weapons doesn’t end the nuclear threat by any means, but it does provide a new opportunity for peace activists to renew their efforts. Setsuko Thurlow, a survivor of the Hiroshima bombing, offered some comments after Honduras ratified the Treaty. Her comments should guide us as we move forward:

“While this is a time to celebrate, it is not a time for us to relax. The world is ever more dangerous . . .

“The Treaty on the Prohibition of Nuclear Weapons has opened a new door, wide. Passing through it we begin a new chapter in our struggle — with a mighty embrace of gratitude from those we have lost, and a heartfelt welcome from those who are yet to come. The beginning of the end of nuclear weapons has arrived! Let us step through the doorway now!”

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For more of our posts on nuclear weapons, see:

Nukes and the Pro-Life Christian: A Conservative Takes a Second Look at the Morality of Nuclear Weapons

Rejecting Mass Murder: Looking Back on Hiroshima and Nagasaki

The Reynolds Family, the Nuclear Age and a Brave Wooden Boat

Nuclear Disarmament as a Social Justice Issue 

“An Inferno That Even the Mind of Dante Could Not Envision”: Martin Luther King on Nuclear Weapons

“Everybody Else in the World Was Dead”: Hiroshima’s Legacy

The Danger That Faces Us All: Hiroshima and Nagasaki after 75 Years

Catastrophe by Mistake: The Button and the Danger of Accidental Nuclear War 

 

nuclear weapons


Summary: Peace & Life Referendums

Posted on November 4, 2020 By

compiled by Rachel MacNair

For details on the referendums and explanations of why consistent-lifers have an interest in them, see:

Peace and Life Referendums

 

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Good News

No Abortion “Right” in State Constitution

The Louisiana “Love Life Amendment” passed with flying colors – 63% of the vote. Formally, it’s the “No Right to Abortion in Constitution Amendment.” Our Louisiana page has several short videos explaining the value of a “yes” vote from a consistent-life point of view.

West Virginia, Alabama and Tennessee have similar language in their state constitutions.

One presidential candidate said in a debate that “Roe v. Wade is on the ballot,” oblivious to the point that the court decision has never actually been on the ballot. In this case, it was on the ballot for a state, and Roe failed dramatically.

Ending Slavery for Good

Both Nebraska and Utah had measures to remove the exception for those convicted of a crime from their state constitutions’ prohibition on slavery. This passed by 68% in Nebraska and 80% in Utah.

Paid Family and Medical Leave

Colorado passed this with 57% of the vote; we explain on the Colorado page why this is life-affirming and helps prevent abortions, complete with a speech Henry Hyde (of the Hyde Amendment) gave.

Minimum Wage

Florida needed 60% of the vote to pass this, and it got 61%.

Medicaid Expansion

Missouri and Oklahoma both passed this in their states earlier this year.

Roots of Racism: Removing the Symbols

There were three measures that didn’t deal with memorial statues that all passed:

Alabama voted (66%) to clean up its 1901 state constitution, which includes racial segregation and bans on interracial marriage, among other problems. Legal rulings have already made these outdated, which is why their removal is symbolic, but symbols influence thinking and thinking influences violence.

Mississippi liked the new design of its state flag (pictured below), approving it by 71%. This replaces the one that had the Confederate symbol in it.

Rhode Island decided, by 53%, to remove “and Providence Plantations” from its formal name.

 

Bad News

Late-Term Abortions

Colorado had a chance to ban this especially grisly practice, one that tends to target people with disabilities especially. Unfortunately, the “no” vote was about 59%. It will be some time before pro-life understandings are widespread in Colorado.

Stem Cell Research

Not all people are familiar with the human embryo-destroying aspects of some parts of stem cell research as practiced in California, so not everyone would know this wasn’t simply voting for medical research. Californians voted by 51% to allow for borrowing for more research.

Roots of Racism and War Memorials: Removing the Symbols

These were all county votes: Jackson County, Missouri keeps its statutes of its namesake Andrew Jackson, and Franklin County and Lunenburg County in Virginia keep their Confederate statues.

 

 

voting


Fratelli Tutti – Consistent-Life Excerpts

Posted on October 27, 2020 By

Since Catholics in the United States have been observing October as Respect Life Month, we share excerpts from Pope Francis’ recent encyclical letter Fratelli Tutti (a print version is available), touching on each of the threats to life mentioned in Consistent Life’s mission statement.

 

Compiled by Julia Smucker

 

18. Some parts of our human family, it appears, can be readily sacrificed for the sake of others considered worthy of a carefree existence. Ultimately, “persons are no longer seen as a paramount value to be cared for and respected, especially when they are poor and disabled, ‘not yet useful’ – like the unborn, or ‘no longer needed’ – like the elderly . . .

20. This way of discarding others can take a variety of forms, such as an obsession with reducing labor costs with no concern for its grave consequences, since the unemployment that it directly generates leads to the expansion of poverty. In addition, a readiness to discard others finds expression in vicious attitudes that we thought long past, such as racism, which retreats underground only to keep reemerging. Instances of racism continue to shame us, for they show that our supposed social progress is not as real or definitive as we think.

107. Every human being has the right to live with dignity and to develop integrally; this fundamental right cannot be denied by any country. People have this right even if they are unproductive, or were born with or developed limitations. This does not detract from their great dignity as human persons, a dignity based not on circumstances but on the intrinsic worth of their being. Unless this basic principle is upheld, there will be no future either for fraternity or for the survival of humanity.

Angels Unawares, commemorating migrants, inaugurated in St. Peter’s Square

255. There are two extreme situations that may come to be seen as solutions in especially dramatic circumstances, without realizing that they are false answers that do not resolve the problems they are meant to solve and ultimately do no more than introduce new elements of destruction in the fabric of national and global society. These are war and the death penalty.

261. Every war leaves our world worse than it was before. War is a failure of politics and of humanity, a shameful capitulation, a stinging defeat before the forces of evil. Let us not remain mired in theoretical discussions, but touch the wounded flesh of the victims. Let us look once more at all those civilians whose killing was considered “collateral damage”. Let us ask the victims themselves. Let us think of the refugees and displaced, those who suffered the effects of atomic radiation or chemical attacks, the mothers who lost their children, and the boys and girls maimed or deprived of their childhood. Let us hear the true stories of these victims of violence, look at reality through their eyes, and listen with an open heart to the stories they tell. In this way, we will be able to grasp the abyss of evil at the heart of war. Nor will it trouble us to be deemed naïve for choosing peace.

263. There is yet another way to eliminate others, one aimed not at countries but at individuals. It is the death penalty. Saint John Paul II stated clearly and firmly that the death penalty is inadequate from a moral standpoint and no longer necessary from that of penal justice. There can be no stepping back from this position. Today we state clearly that “the death penalty is inadmissible” and the Church is firmly committed to calling for its abolition worldwide.

269. Let us keep in mind that “not even a murderer loses his personal dignity, and God himself pledges to guarantee this”. The firm rejection of the death penalty shows to what extent it is possible to recognize the inalienable dignity of every human being and to accept that he or she has a place in this universe. If I do not deny that dignity to the worst of criminals, I will not deny it to anyone. I will give everyone the possibility of sharing this planet with me, despite all our differences.

270. I ask Christians who remain hesitant on this point, and those tempted to yield to violence in any form, to keep in mind the words of the book of Isaiah: “They shall beat their swords into plowshares” (2:4). For us, this prophecy took flesh in Christ Jesus who, seeing a disciple tempted to violence, said firmly: “Put your sword back into its place; for all who take the sword will perish by the sword” (Mt26:52). These words echoed the ancient warning: “I will require a reckoning for human life. Whoever sheds the blood of a man, by man shall his blood be shed” (Gen9:5-6). Jesus’ reaction, which sprang from his heart, bridges the gap of the centuries and reaches the present as an enduring appeal.

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For more of our blog posts with religious aspects, see:

The Consistent Life Consensus in Ancient Christianity

The Early Christian Tradition

On Praying for the Military

Abortion and War are the Karma for Killing Animals

Breaking Stereotypes in Fearful Times (Islam)

Why the Interfaith Approach is Important

 

Religion


Catastrophe by Mistake: The Button and the Danger of Accidental Nuclear War

Posted on October 20, 2020 By

by John Whitehead

The most likely way for the United States to end up in a nuclear war today is not because of an aggressive nuclear attack by Russia or North Korea or some other nation. Nor is it likely to be because the United States launches such an aggressive attack on another nuclear-armed nation. The most likely scenario for nuclear war in 2020 is as the result of a complete accident.

Faulty early warning data or some other technological failing will lead a US president to believe the United States is under nuclear attack when it isn’t. The president will order the many nuclear weapons that are currently kept ready for use at a moment’s notice to be launched in retaliation. By the time the mistake is discovered, it will be too late. The other nuclear-armed nation, now under a genuine nuclear attack by the United States, will retaliate and mutual destruction is assured.

Preventing such a catastrophic mistake is the major concern of The Button: The New Nuclear Arms Race and Presidential Power from Truman to Trump, by William J. Perry and Tom Z. Collina. Perry served as secretary of defense under Bill Clinton and had been part of the US national security establishment for decades before that. Collina is the policy director of the Ploughshares Fund and has long been involved in arms control advocacy. Their book is a powerful warning about the nuclear danger as well as a guide to reducing that danger.

Perry and Collina’s most urgent concern is reforming US policies to avoid the kind of nuclear-war-by-false-alarm scenario I described above (and which they describe in far more detail in the book’s introduction). Beyond this top priority, however, they discuss other steps to lessen the nuclear threat, including the need to improve American relations with Russia and pursue mutual nuclear weapons reductions. While they don’t discuss it in depth, Perry and Collina seem to reach toward nuclear abolition as their ultimate goal.

An Explosive Combination

Several different conditions combine to make accidental nuclear war such a plausible risk. The United States has hundreds of land-based nuclear-armed intercontinental ballistic missiles (ICBMs) that would likely be destroyed if Russia attacked the United States first with nuclear weapons. Unlike nuclear weapons on submarines or bomber planes, land-based missiles cannot be moved and are fixed targets for an adversary. If the United States were to use its nuclear ICBMs in response to a nuclear attack, it would have to use them in the short window of time between when an incoming nuclear attack is reported and when the attacking missiles land.

Moreover, the inherent practical difficulties of maintaining functional military command and control after the country has been devastated in a nuclear attack also creates major pressure to use nuclear weapons at the first sign of an attack, while command and control is still intact. This approach to using nuclear weapons is known as “launch on warning.”

The authority to order such a launch-on-warning attack lies with the president alone. While presidential authority over nuclear weapons was originally established to ensure civilian control over these weapons, its practical legacy is that a single human being has sole authority to order the most destructive act in human history. The president doesn’t have to consult with Congress, despite Congress having the constitutional authority to declare war. He doesn’t have to consult the cabinet or his closest advisors. No one else can legally check or obstruct his decision. Thus, if an incoming nuclear attack is reported to the president, he can decide on his own to order a launch-on-warning response—and he will have only minutes to make such a decision.

Along with the launch-on-warning option and sole presidential authority, the final condition creating our current perilous situation is fallibility. The fallibility of technological systems produces false alarms—The Button discusses some historical examples of such frightening errors—and also makes these systems vulnerable to hacking or cyberattacks. The fallibility of human beings produces bad decisions. Moreover, the likelihood of bad decisions increases dramatically if the president were drunk, on drugs, or otherwise impaired—and the book provides historical examples of these situations, as well. When fallibility is combined with launch on warning and extraordinary presidential power, we have the real possibility of accidental nuclear war.

Defusing the Situation

Perry and Collina recommend specific policies to avoid catastrophe. US policy should prohibit launch-on-warning. Land-based ICBMs as a category of nuclear weapon should eventually be retired. The authors argue that nuclear weapons on submarines and bomber planes, which being mobile can survive an adversary’s attack and so are less subject to launch-on-warning pressure, provide a sufficient nuclear deterrent. They also recommend limiting sole presidential authority to order the use of nuclear weapons.

Along with steps to reduce the risk of accidental nuclear war, Perry and Collina recommend policies to slow down the arms race and ease international tensions. The US plan to replace current nuclear forces, which they estimate will cost about $2 trillion over the next 30 years, should be significantly scaled back. Anti-missile defense systems, which are ineffective and sour US-Russian relations (the Russians perceive such defenses as preparations for a US attack on them), should be limited. The United States should work with Russia to radically reduce their nuclear arsenals and should seek a more peaceful relationship with Iran and North Korea.

Weaknesses and Strengths

To pacifists or others with a commitment to nonviolence, or even just people who believe war should be kept within strict limits, The Button leaves much to be desired. As their proposals suggest, Perry and Collina are willing to retain a considerable number of nuclear weapons for a long time (they refer to keeping nuclear-armed submarines for “decades to come”). Although they recommend reduced spending on nuclear weapons, they still seem to envision spending hundreds of billions of dollars on such weapons. Moreover, while they correctly wish to avoid nuclear war, they never question the morality of even threatening the indiscriminate killing of millions while maintaining the weapons to carry out this threat.

Nevertheless, even if The Button falls short of what many peace activists would hope for, Perry and Collina’s recommended policies would definitely mark a step in the right direction. They would decrease the danger from nuclear weapons and could serve as a stepping stone to abolition or something like it. Indeed, their proposals bear a strong resemblance to those of the abolition-aimed Back from the Brink initiative, of which the Consistent Life Network is an endorser.

At times, the authors gesture toward nuclear abolition. They write sympathetically of the 2017 UN Treaty on the Prohibition of Nuclear Weapons and the International Campaign to Abolish Nuclear Weapons (ICAN) that worked for the treaty. (They interviewed Beatrice Fihn, ICAN’s executive director, who is among The Button’s endorsers.) Perry and Collina even comment, “the best way to prevent the use of the bomb is to eliminate it from the face of the earth.” That they don’t elaborate on how to reach this goal is unfortunate.

While not a blueprint for nuclear abolition, The Button provides sound recommendations for countering the nuclear danger, as well as much other valuable information. The book is a useful primer for those wishing to learn about the anti-nuclear cause, as it provides historical overviews and analyses of the arms race and arms control diplomacy.

The authors also have insights applicable to other causes. They have valuable observations on the role government bureaucracies and other vested interests play in perpetuating specific military technologies or otherwise shaping policy.

They also point out that activists need to be consistently engaged. Even if a US president committed to ending the nuclear danger were elected, she or he might not follow through on that commitment without constant pressure from activists outside the government. Whatever the precise cause, protecting human life from violence cannot be left just to politicians; the work requires engagement and persistence across society.

 

 

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For more of our posts on nuclear weapons, see: 

Nukes and the Pro-Life Christian: A Conservative Takes a Second Look at the Morality of Nuclear Weapons

The Reynolds Family, the Nuclear Age and a Brave Wooden Boat

“An Inferno That Even the Mind of Dante Could Not Envision”: Martin Luther King on Nuclear Weapons

Nuclear Disarmament as a Social Justice Issue

To Save Humanity: What I Learned at the “Two Minutes to Midnight” Conference

“Everybody Else in the World Was Dead”: Hiroshima’s Legacy

The Danger That Faces Us All: Hiroshima and Nagasaki after 75 Years

 

 

 

 

 

nuclear weapons