Eugenics without the state: anarchism in Catalonia, 1900-1937

Current historiography has considered eugenics to be an emanation from state structures or a movement which sought to appeal to the state in order to implement eugenic reform. This paper examines the limitations of that view and argues that it is necessary to expand our horizons to consider particularly working-class eugenics movements that were based on the dissemination of knowledge about sex and which did not aspire to positions of political power. The paper argues that anarchism, with its contradictory practice afforded by the convulsive social situation of the Civil War in Spain, allows us to assess critically the parameters of the social action of eugenics, its many alliances, and its struggle for existence in changing political circumstances not of its own making.     

Eugenics without the state: anarchism in Catalonia, 1900–1937

Current historiography has considered eugenics to be an emanation from state structures or a movement which sought to appeal to the state in order to implement eugenic reform. This paper examines the limitations of that view and argues that it is necessary to expand our horizons to consider particularly working-class eugenics movements that were based on the dissemination of knowledge about sex and which did not aspire to positions of political power. The paper argues that anarchism, with its contradictory practice afforded by the convulsive social situation of the Civil War in Spain, allows us to assess critically the parameters of the social action of eugenics, its many alliances, and its struggle for existence in changing political circumstances not of its own making.     

Biosociality,biocitizenship and the new regime of hope and despair: interpreting “Portraits of Hope” and the “Mehmet Case”

The concepts of biocitizenship and biosociality, in many ways developed as a reaction to the former critique of genetification and fears of a return of eugenics, have gained a stronghold in much of the current debates on the social effects of modern-day genetics. In contrast to claims of a return to eugenics, the literature on biocitizenship highlights the new choice-enhancing possibilities involved in present-day biomedicine, underlining the break with past forms of biopower. In this analysis, hope becomes a life-inducing and vitalizing force, opening new avenues of civic participation and engagement. Most critics of this analysis have attacked the claims to novelty attributed to these concepts, arguing that more traditional forms of biopower remain as important as ever. In contrast, we argue that the biocitizenship literature underestimates the radical nature of this break with the past, ending up with a too narrow and one-sided interpretation of the ramifications of the new discourse of hope. On the basis of two different case stories, the “Portraits of Hope” campaign from California, USA and the “Mehmet Case” from Norway, we indicate an alternative “darker” reading of the new discourse of hope, arguing that its driving force is not so much future possibilities as present despair.     

Duty or dream? Edwin G. Conklin's critique of eugenics and support for American individualism

This paper assesses ideas about moral andreproductive duty in American eugenics duringthe early twentieth century. While extremeeugenicists, including Charles Davenport andPaul Popenoe, argued that social leaders andbiologists must work to prevent individuals whowere ``unfit' from reproducing, moderates,especially Edwin G. Conklin, presented adifferent view. Although he was sympathetic toeugenic goals and participated in eugenicorganizations throughout his life, Conklinrealized that eugenic ideas rarely could meetstrict scientific standards of proof. Withthis in mind, he did not restrict his eugenicvision to hereditary measures. Relying onhis experience as an embryologist, Conklininstead attempted to balance more extremeeugenic claims – that emphasized the absolutelimits posed by heredity – with his own view of``the possibilities of development.' Throughhis critique he argued that most human beingsnever even begin to approach their hereditarypotential; he moderated his own eugenicrhetoric so that it preserved individualopportunity and responsibility, or what hasoften been labeled the American Dream.     

Emancipation Through Interaction – How Eugenics and Statistics Converged and Diverged

The paper discusses the scope and influence of eugenics in defining the scientific programme of statistics and the impact of the evolution of biology on social scientists. It argues that eugenics was instrumental in providing a bridge between sciences, and therefore created both the impulse and the institutions necessary for the birth of modern statistics in its applications first to biology and then to the social sciences. Looking at the question from the point of view of the history of statistics and the social sciences, and mostly concentrating on evidence from the British debates, the paper discusses how these disciplines became emancipated from eugenics precisely because of the inspiration of biology. It also relates how social scientists were fascinated and perplexed by the innovations taking place in statistical theory and practice.     

Private and Public Eugenics: Genetic Testing and Screening in India

Epidemiologists and geneticists claim that genetics has an increasing role to play in public health policies and programs in the future. Within this perspective, genetic testing and screening are instrumental in avoiding the birth of children with serious, costly or untreatable disorders. This paper discusses genetic testing and screening within the framework of eugenics in the health care context of India. Observations are based on literature review and empirical research using qualitative methods. I distinguish ‘private’ from ‘public’ eugenics. I refer to the practice of prenatal diagnosis as an aspect of private eugenics, when the initiative to test comes from the pregnant woman herself. Public eugenics involves testing initiated by the state or medical profession through (more or less) obligatory testing programmes. To illustrate these concepts I discuss the management of thalassaemia, which I see as an example of private eugenics that is moving into the sphere of public eugenics. I then discuss the recently launched newborn screening programme as an example of public eugenics. I use Foucault’s concepts of power and governmentality to explore the thin line separating individual choice and overt or covert coercion, and between private and public eugenics. We can expect that the use of genetic testing technology will have serious and far-reaching implications for cultural perceptions regarding health and disease and women’s experience of pregnancy, besides creating new ethical dilemmas and new professional and parental responsibilities. Therefore, culturally sensitive health literacy programmes to empower the public and sensitise professionals need attention.

Bioethics,politics and the moral economy of human embryonic stem cell science: the case of the European Union's Sixth Framework Programme

Public communication of science is still largely conceptualized within a ‘transfer’ paradigm that describes it as a displacement of results and ideas from the specialists to the lay public, problematizing the public, the media, (sometimes) science, but very rarely the notion of communication itself. This paper is a preliminary attempt to see if the discourse about genes and the genome can help us to problematize the concept of communication in relation to science, rethink our models of public communication of science and, more generally, the metaphors we employ to describe communication. It is suggested that the relationship between science and the public could be understood better by viewing communication through metaphors drawn from contemporary biology, e.g. as ‘cross‐talk’ between the specialist and public discourse or as a ‘double helix’ coupling the two dimensions under certain conditions.     

Beyondism: Raymond B. Cattell and the new eugenics

A significant confusion has arisen out of the mass of work done on the history of eugenics in the last two decades. Early scholars of the subject treated eugenics as a marginalized or obsolete movement of the radical right. Subsequent research has shown that eugenic ideas were adopted in diverse national settings by very different groups, including – among others – liberals, communists and Catholics, as well as radical rightists. This complexity is sometimes taken to mean that eugenics has no special ideological associations, that it is historically and potentially a beast of a thousand heads. It is not. Although people of varied ideological commitments have been attracted to eugenics, ideologues of the radical right, and above all interwar fascists, have been uniquely and centrally involved in its development. Fascism and the radical right are also complex entities, but for all the heterogeneity of both eugenics and fascism, the special historical relationship between the two cannot be ignored. This relationship is exemplified in the work of the influential psychologist, Raymond B. Cattell. Cattell was an early supporter of German national socialism and his work should be understood in the context of interwar fascism. The new religious movement that he founded, ‘Beyondism’, is a neo-fascist contrivance. Cattell now promulgates ideas that he formulated within a demimonde of radical eugenists and neo-fascists that includes such associates as Revilo Oliver, Roger Pearson, Wilmot Robertson and Robert K. Graham. These ideas and Cattell's role in the history of eugenics deserve deeper analysis than they have hitherto received. Far from being of merely antiquarian interest, his work currently encourages the propagation of radical eugenist ideology. It is unconscionable for scholars to permit these ideas to go unchallenged, and indeed honored and emulated by a new generation of ideologues and academicians whose work helps to dignify the most destructive political ideas of the twentieth century. This revised version was published online in August 2006 with corrections to the Cover Date.     

Eugenics, politics and the state: social democracy and the Swiss 'gardening state'

This article explores the connections between eugenics, politics and the state, taking the Swiss case as a particular focus. It is argued that Switzerland provides a historical example of what Bauman [Bauman, Z. (1989). Modernity and the Holocaust. Cambridge: Polity Press.] describes as 'gardening states': states that are concerned with eliminating the 'bad weeds' from the national garden and thereby constructing sharply exclusionary national identities. The Swiss experiments with eugenics (1920s-1960s) can be seen as an example of an ongoing struggle against 'difference'. Against this backdrop I will examine, first, the ways in which state regulation of reproductive sexuality, and other eugenic measures, became central mechanisms for dealing with cultural and other 'differences' in the Swiss nation. Second, I will analyse the gendered nature of such mechanisms, as well as the preoccupation with racial 'difference' exemplified by eugenic policies towards 'Gypsies'. To conclude, I will examine the impact of political institutions and political ideology, in particular, social democracy, on these eugenic gardening efforts.     

Water Works: Agency and Creativity in the Mitchell River Catchment

This paper outlines some of the theoretical developments in cultural anthropology that have been particularly useful in elucidating human engagements with land and resources. It examines some of the meanings and values encoded in water by a range of water using groups along the Mitchell River in northern Queensland, and their diverse ideas of what constitutes environmental ‘productivity’. Exploring some of the cultural and sub‐cultural beliefs and practices within the catchment area, it considers how these intersect with ecological issues; social issues; and with local conflicts over the ownership, control and management of water.     

The Medawar Lecture 1998 is science dangerous?

The idea that science is dangerous is deeply embedded in our culture, particularly in literature, yet science provides the best way of understanding the world. Science is not the same as technology. In contrast to technology, reliable scientific knowledge is value-free and has no moral or ethical value. Scientists are not responsible for the technological applications of science; the very nature of science is that it is not possible to predict what will be discovered or how these discoveries could be applied. The obligation of scientists is to make public both any social implications of their work and its technological applications. A rare case of immoral science was eugenics. The image of Frankenstein has been turned by the media into genetic pornography, but neither cloning nor stem cells or gene therapy raise new ethical issues. There are no areas of research that are so socially sensitive that research into them should be proscribed. We have to rely on the many institutions of a democratic society: parliament, a free and vigorous press, affected groups and the scientists themselves. That is why programmes for the public understanding of science are so important. Alas, we still do not know how best to do this.     

Biotechnology,people and markets

In assessing the likely demand for biotechnology products it is not sufficient just to look at what is happening in firms and their immediate market environment. There is no one 'market' for biotechnology products: there are differences between sectors and between countries. You have instead to look at the institutional contexts of the biotechnology product's development. This paper reviews work which has been carried out by social scientists, especially those using 'social shaping' approaches, on the development of new products based on advances in biotechnology and on the creation of markets to go with these products. It examines work on public attitudes to the exploitation of the technology, focusing especially on the issue of social inclusion and exclusion and how biotechnology might make exclusion more likely. It concludes by considering what current differences in public attitudes to the development of some biotechnology-based products might mean for the development of markets for those products in the UK.     

Genomic patenting and the utility requirement

This paper analyses the ways in which genomic knowledge is portrayed as useful knowledge in gene patenting in order to fulfil the ‘utility’/‘industrial applicability’ requirement for patentability. It gives examples of utility claims in gene patents and asks whether genomics (as opposed to genetics) changes our ideas about what is useful and what can be patented. It puts forward a provisional classification of different types of utility and argues that merely identifying the physiological function of a gene diverges radically from our commonsense understanding of what it is for an invention to be useful. Furthermore, social, political and ethical issues inevitably arise when discussing the utility requirement, because an invention cannot be useful in isolation from a social context.     

Genomic patenting and the utility requirement

This paper analyses the ways in which genomic knowledge is portrayed as useful knowledge in gene patenting in order to fulfil the 'utility'/'industrial applicability' requirement for patentability. It gives examples of utility claims in gene patents and asks whether genomics (as opposed to genetics) changes our ideas about what is useful and what can be patented. It puts forward a provisional classification of different types of utility and argues that merely identifying the physiological function of a gene diverges radically from our commonsense understanding of what it is for an invention to be useful. Furthermore, social, political and ethical issues inevitably arise when discussing the utility requirement, because an invention cannot be useful in isolation from a social context.     

Wishful performativity: translation and the linguistic structures of a stalled rights imaginary in Mae Sot,Thailand

From the perspective of a legal aid clinic that works with foreign workers in Mae Sot, Thailand, this article explores how the project of extending legal rights to migrants is structured by tensions between the ideals of translation – what translation should be, who ought to conduct it, and how its efficacy might be imagined – and the various ways in which translation actually occurs. Analysis of these tensions reveals three aspects of the linguistic mediation of rights discourse: first, it speaks to the foundational limits of rights advocacy, underscoring the fact that these limits are located in the materiality of human communicative practice; second, it brings to light the specific linguistic structures of rights discourse in Mae Sot; and, third, it considers how, despite the best efforts of legal activists, those structures circumscribe liberal rights imaginaries in the town.     

The neutralist, the fly and the selectionist

The neutralist-selectionist debate was a staple of molecular evolution and population genetic discourse in the 1970s and 1980s. It waned thereafter, without resolution, as it has taken time to understand what DNA data can reveal about the subject. Recent developments using DNA data from Drosophila melanogaster show that natural selection is pervasive to an extent that is surprising to some former neutralists. It is now known that natural selection acts on synonymous variation, and that linkage effects between selected sites are shaping patterns of variation over large pieces of the genome.     

Pandemic management and developing world bioethics: bird flu in West Bengal

This paper examines the case of a recent H5N1virus (avian influenza) outbreak in West Bengal, an eastern state of India, and argues that poorly executed pandemic management may be viewed as a moral lapse. It further argues that pandemic management initiatives are intimately related to the concept of health as a social 'good' and to the moral responsibility of protection from foreseeable social harm from an infectious disease. The initiatives, therefore, have to be guided by special moral obligations towards biorisk reduction, obligations which remain unfulfilled when a public body entrusted with the responsibility fails to manage satisfactorily the prevention and control of the infection. The overall conclusion is that pandemic management has a moral dimension. The gravity of the threat that fatal infectious diseases pose for public health creates special moral obligations for public bodies in pandemic situations. However, the paper views the West Bengal case as a learning opportunity, and considers the lapses cited as challenges that better, more effectively conducted pandemic management can prepare for. It is hoped that this paper will provoke constructive bioethical deliberations, particularly pertinent to the developing world, on how to ensure that the obligations towards health are fulfilled ethically and more effectively.     

Eugenics, politics and the state: social democracy and the Swiss ‘gardening state’

This article explores the connections between eugenics, politics and the state, taking the Swiss case as a particular focus. It is argued that Switzerland provides a historical example of what Bauman [Bauman, Z. (1989). Modernity and the Holocaust. Cambridge: Polity Press.] describes as ‘gardening states’: states that are concerned with eliminating the ‘bad weeds’ from the national garden and thereby constructing sharply exclusionary national identities. The Swiss experiments with eugenics (1920s–1960s) can be seen as an example of an ongoing struggle against ‘difference’. Against this backdrop I will examine, first, the ways in which state regulation of reproductive sexuality, and other eugenic measures, became central mechanisms for dealing with cultural and other ‘differences’ in the Swiss nation. Second, I will analyse the gendered nature of such mechanisms, as well as the preoccupation with racial ‘difference’ exemplified by eugenic policies towards ‘Gypsies’. To conclude, I will examine the impact of political institutions and political ideology, in particular, social democracy, on these eugenic gardening efforts.     

Two different ethical notions of benefit sharing of genetic resources and their implications for global development

Nazi eugenics is one of the main historical events influencing current popular as well as scholarly discussions of reproductive genetics. This influence, however, is open to different interpretations and social constructions. Based on 44 open interviews with Israeli and German genetic counselors, conducted in 2000–2003, our findings suggest that while the majority of German counselors reflected on Nazi eugenics as setting moral limits for contemporary repro-genetics, many Israeli counselors detached their contemporary practice from the wrongdoings of the past. Correspondingly, German counselors were far more sensitive towards the disability critique of repro-genetics than their Israeli counterparts. We conclude with a discussion of these two opposite positions, suggesting that the comparison of German and Israeli professionals reveals a profound complexity and involvedness in coming to terms with the “eugenic” lessons of the Holocaust, on both sides. In Germany, potential benefits of repro-genetics might be rejected due to an emphasis on a more universalistic lesson of the Holocaust regarding the value of human life and dignity. In Israel, a more particularistic lesson of the Holocaust regarding national Jewish survival, combined with a lack of public debate regarding medicalization and geneticization, might have promoted the advent of unregulated commercially and consumer-driven repro-genetics.     

Rational subjects, marriage counselling and the conundrums of eugenics

Against the background of degeneration and the perceived threat to the nation's health and stock, family politics came to constitute an important site for eugenic discourses and interventions. Eugenic regulation of reproductive sexuality and marriage was not only pursued through 'negative' eugenics but also through educational policies targeted at young adults and youth. Switzerland serves as a useful case to explore a general idea, namely the limitations for eugenicists of exploiting the concept of a rational subject in order to achieve their ends. Practices of 'positive eugenics' crucially hinged on the utilitarian principle of rationality underpinning positive eugenics which this paper seeks to elaborate. Eugenicists devised tools to deal efficiently with social problems on a collective as well as an individual basis by deploying technologies of government which conceived individuals to be members of a population who were each held responsible for the generation of healthy future generations. As a form of 'sustaining, multiplying and ordering life' eugenics thus relied on the premise that its ideas would be adopted through an appeal to rationality and, where this was insufficient, through a series of coercive measures. Relying on conviction and education about the merits of eugenics, however, posed particular problems to positive eugenic thinking and practice.