(Via Feminist Law Professors 2007-01-10 and The Dees Diversion 2007-01-08.)

In the past, [Afghanistan experienced] a serious drought every couple of decades, but now there have two in a row, and 25 million villagers have been affected. Arranged marriages are against both civil and Islamic law in Afghanistan, but that has not stopped a number of families from selling their daughters in marriage in order to survive. The girls range in age from 8 to about 15, and some of the husbands are also very young.

The last drought caused losses of between 80% and 100% of crops, and now the cycle has begun again. Children are suffering from malnutrition, and are often going on long treks to gather water and firewood. They are eating potatoes, and boiled water with sugar, and they are dying. There have been attempts to get food to the villagers, but the heavy snows have prevented delivery. Also, members of the Taliban have attacked food convoys coming in from Pakistan. The only way for many of the Afghan people to survive is to sell their daughers.

Well. At least they’re not doing anything really awful, like growing opium poppies for willing customers.

The Afghan Minister of Agriculture recently declared that the drought was the cause of the sharp drop in production wheat, Afghanistan’s main crop.

This is inaccurate. Afghanistan’s leading cash crop is not wheat, but opium poppies. Unfortunately, the Afghan government, under the influence of the United States government’s warped narco-diplomacy, is actively trying to eradicate the one viable source of wealth in rural Afghanistan in the midst of a drought and a famine. The milder tactics involve shaking down taxpayers in order to subsidize less profitable crops. The harsher tactics involve burning or poisoning the fields. So poor folks in the countryside are selling whatever they have left to sell. One good way to make any existing form of oppression even worse is to throw the people involved in it into desperate poverty: the first victims of poverty are always the most vulnerable people within the poor community, and in places where the human dignity and well-being of women and girls is worth less than nothing to the men who hold cultural and political power, one of the things that poor families are going to sell is likely to be the lives of their young girls.

The American government’s rabid pursuit of international narcotics prohibition, no matter what the predictable human consequences of their belligerence, reflects an absolutely deranged set of priorities.

Further reading:

• GT 2004-11-20: The tall poppies

Here’s the rules:

1. Pick a quote of one or more paragraphs from something you’ve read, in print, over the course of the past week. (It should be something you’ve actually read, and not something that you’ve read a page of just in order to be able to post your favorite quote.)

2. Avoid commentary above and beyond a couple sentences, more as context-setting or a sort of caption for the text than as a discussion.

3. Quoting a passage doesn’t entail endorsement of what’s said in it. You may agree or you may not. Whether you do isn’t really the point of the exercise anyway.

Here’s the quote. This is from the opening essay of My Sister, Guard Your Veil; My Brother, Guard Your Eyes, a collection of essays by Iranian writers, artists, and intellectuals. The essay is The Stuff Dreams are Made Of, by Azar Nafisi (known to you, perhaps, as the author of Reading Lolita in Tehran). Here she talks about women’s struggle in Iran, before, during, and after the Islamic Revolution, including some things that even well-meaning folks in the United States (let alone the bellowing blowhard brigade) tend to forget:

In the fall of 1979, I was teaching Huckleberry Finn and The Great Gatsby in spacious classrooms on the second floor of the University of Tehran, without actually realizing the extraordinary irony of our situation: in the yard below, Islamist and leftist students were shouting Death to America, and a few streets away, the U.S. embassy was under siege by a group of students claiming to follow the path of the imam. Their imam was Khomeini, and he had waged a war on behalf of Islam against the heathen West and its myriad internal agents. This was not purely a religious war. The fundamentalism he preached was based on the radicla Western ideologies of communism and fascism as much as it was on religion. Nor were his targets merely political; with the support of leftist radicals he led a bloody crusade against Western imperialism: women’s and minorities’ rights, cultural and individual freedoms. This time, I realized, I had lost my connection to that other home, the America I had learned about in Henry James, Richard Wright, William Faulkner, and Eudora Welty.

In Tehran, the first step the new regime took before implementing a new constitution was to repeal the Family Protection Law which, since 1967, had helped women work outside the home and provided them with substantial rights in their marriage. In its place, the traditional Islamic law, the Sharia, would apply. In one swoop the new rulers had set Iran back nearly a century. Under the new system, the age of marital consent for girls was altered from eighteen to nine. Polygamy was made legal as well as temporary marriages, in which one man could marry as many women as he desired by contract, renting them from five minutes to ninety-nine years. What they named adultery and prostitution became punishable by stoning.

Ayatollah Khomeini justified these actions by claiming that he was in fact restoring women’s dignity and rescuing them from the degrading and diabolical ideas that had been thrust upon them by Western imperialists and their agents, who had conspired for decades to destroy Iranian culture and traditions.

In formulating this claim, the Islamic regime not only robbed the Iranian people of their rights, it robbed them of their history. For the true story of modernization in Iran is no that of an outside force imposing alien ideas or–as some opponents of the Islamic regime contend–that of a benevolent shah bestowing rights upon his citizens. From the middle of the nineteenth century, Iran had begun a process of self-questioning and transformation that shook the foundations of both political and religious despotism. In this movement for change, many sectors of the population–intellectuals, minorities, clerics, ordinary people, and enlightened women–actively participated, leading to what is known as the 1906 Constitutional Revolution and the effective implementation of a new constitution based on the Belgian model. Women’s courageous struggles for their rights in Iran became the most obvious manifestation of this transformation. Morgan Shuster, an American who had lived in Iran, even stated in his 1912 book, The Strangling of Persia: The Persian women since 1907 had become almost at a bound the most progressive, not to say the most radical, in the world. That this statement upsets the ideas of centuries makes no difference. It is the fact.

By 1979, at the time of the revolution, women were active in all areas of life in Iran. The number of girls attending schools was on the rise. The number of female candidates for universities had increased sevenfold during the first half of the 1970s. Women were encouraged to participate in areas previously closed to them through a quota system that offered preferential treatment to eligible girls. Women were scholars, police officers, judges, pilots, and engineers–present in every field except the clergy. In 1978, 333 out of 1,660 candidates for local councils were women. Twenty-two were elected to the Parliament, two to the Senate. There was one female Cabinet minister, three sub-Cabinet undersecretaries (including the second-highest ranking officials in both the Ministry of Labor and the Ministry of Industries), one governor, one ambassador, and five mayors.

After the demise of the shah, many women, in denouncing the previous regime, did so demanding more rights, not less. They were advanced enough to seek a more democratic form of governance with rights to political participation. From the very start, when Islamists attempted to impose their laws against women, there were massive demonstrations, with hundreds of thousands of women pouring into the streets of Tehran protesting against the new laws. When Khomeini announced the imposition of the veil, there were protests in wihch women took to the streets with the slogans: Freedom is neither Eastern nor Western; it is global and Down with the reactionaries! Tyranny in any form is condemned! Soon the protests spread, leading to a memorable demonstration in front of the Ministry of Justice, in which an eight-point manifesto was issued. Among other things, the manifesto called for gender equality in all domains of public and private life as well as for the guarantee of fundamental freedoms for both men and women. It also demanded that the decision over women’s clothing, which is determined by custom and the exigencies of geographical location, be left to women.

Women were attacked by the Islamic vigilantes with knives and scissors, and acid was thrown in their faces. Yet they did not surrender, and it was the regime that retreated for a short while. Later, of course, it made the veil mandatory, first in workplaces, then in shops, and finally in the entire public sphere. In order to implement its new laws, the regime devised special vice squads, called the Blood of God, which patrolled the streets of Tehran and other cities on the lookout for any citizen guilty of moral offense. The guards could raid shopping malls, various public spaces, and even private homes in search of music or videos, alcoholic drinks, sexually mixed parties, and unveiled or improperly veiled women.

The mandatory veil was an attempt to force social uniformity through an assault on individual and religious freedoms, not an act of respect for traditions and culture. By imposing one interpretation of religion upon all its citizens, the Islamic regime deprived them of the freedom to worship their God in the manner they deemed appropriate. Many women who wore the veil, like my own grandmother, had done so because of their religious beliefs; many who had chosen not to wear the veil but considered themselves Muslims, like my mother, were now branded as infidels. The veil no longer represented religion but the state: not only were atheists, Christians, Jews, Baha’is, and people of other faiths deprived of their rights, so were the Muslims, who now viewed the veil more as a political symbol than a religious expression of faith. Other freedoms were gradually curtailed: the assault on freedom of htep ress was accompanied by censorship of books–including the works of some of the most popular classical and modern Iranian poets and writers–a ban on dancing, female singers, most genres of music, films, and other artistic forms, and systematic attacks against the intellectuals and academics who protested the new means of oppression.

In a Russian adaptation of Hamlet distributed in Iran, Ophelia was cut out from most of her scenes; in Sir Laurence Olivier’s Othello, Desdemona was censored from the greater part of the film and Othello’s suicide was also deleted because, the censors reasoned, suicide would depress and demoralize the masses. Apparently, the masses in Iran were quite a strange lot, since they might be far more demoralized by witnessing the death of an imaginary character onscreen than being themselves flogged and stoned to death …. Female students were reprimanded in schools for laughing out loud or running on school grounds, wearing colored shoelaces or friendship bracelets; in the cartoon Popeye, Olive Oyl was edited out of nearly every scene because the relationship between the two characters was illicit.

The result was that ordinary Iranian citizens, both men and women, inevitably began to feel the presence and intervention of the state in their most private daily affairs. The state did not merely punish criminals who threatened the lives and safety of the populace; it was there to control the people, to flog and jail them for wearing nail polish, Reebok shoes, or lipstick; it was there to watch over young girls and boys appearing in public. In short, what was attacked and confiscated were the individual and civil rights of the Iranian people.

–Azar Nafisi, The Stuff that Dreams are Made Of, in My Sister, Guard Your Veil; My Brother, Guard Your Eyes: Uncensored Iranian Voices (2006; ISBN 0807004634), pp. 2–6.

So I have a question of etiquette. I’d write Emily Post, but I’m on a tight schedule.

In about a month I’m going to be a guest at a Jewish wedding ceremony. Let’s say I plan on getting up in the middle of the ceremony in order to shout a liturgical reading from Corinthians towards the bridge and groom, and start passing out blessed hosts and wine to the guests, in the name of the Father, the Son, and the Holy Spirit. Now, they haven’t asked for me to do any of this, of course, but I figure that it’s just a nice way to spread wedding day cheer in a Christian society.

That shouldn’t be perceived as rude, should it? I mean, you’re not some kind of secularist, launching a War on Christian Marriage, are you?

Happy holidays, y’all.

(Thanks, Vanessa at feministing [2005-10-07].)

In Indiana, state Senator Pat Miller has decided to withdraw a bill that would have required government parenting licenses for people who want to conceive through artificial means.

Senator Patricia Miller of Indianapolis says the issue has become more complex than she thought. So she is withdrawing it from consideration.

Actually, the issue is not complex at all. This is complex:

Sec. 5. (a) A petition to establish parentage may be filed by an intended parent.

(b) The intended parents must be married to each other, and both spouses must be parties to the action to establish parentage.

(c) An unmarried person may not be an intended parent.

Sec. 6. (a) A petition to establish parentage must be filed in triplicate.

(b) The original copy of a petition to establish parentage must be verified by the oath or affirmation of each petitioner.

Sec. 7. (a) A petition to establish parentage must be made under oath and specify the following:

(1) The:

(A) name, age, and place of residence of each petitioner; and

(B) place and date of marriage of the petitioners.

(2) The name and place or residence, if known, of the donor or donors.

(3) The name and address of the agency that performed the assessment under section 12 of this chapter.

(4) The name and address of the physician who performed the medical procedure that resulted in the pregnancy of the child who is subject to the parentage action.

(5) The type of assisted reproduction procedure that was used.

(6) Whether a petitioner has been convicted of:

(A) a felony; or

(B) a misdemeanor relating to the health and safety of children;

and, if so, the date and description of the conviction.

(7) Additional information consistent with the purpose and provisions of this chapter that is considered relevant to the proceedings.

(b) The following documents must be attached to the petition to establish parentage:

(1) The consent of the petitioners required under section 13 of this chapter to the medical procedure that resulted in the pregnancy for the child who is the subject to the parentage action.

(2) The consent of each donor, if known, to the use of the donation for the assisted reproduction medical procedure.

(3) The certificate of satisfactory completion of the assessment required under section 12 of this chapter.

(4) The certificate of the physician required under section 14 of this chapter. …

Sec. 11. … (b) A physician may not commence an assisted reproduction technology procedure that may result in a child being born until the intended parents of the child have received a certificate of satisfactory completion of the assessment required under section 12 of this chapter. …

Sec. 12. (a) Before intended parents may commence assisted reproduction, the intended parents shall obtain an assessment from a licensed child placing agency in the intended parents’ state of residence.

(b) The assessment must follow the normal practice for assessments in a domestic infant adoption procedure and must include the following information:

(1) The intended parents’ purpose for the assisted reproduction.

(2) The fertility history of the intended parents, including the pregnancy history and response to pregnancy losses of the woman.

(3) An acknowledgment by the intended parents that the child may not be the biological child of at least one (1) of the intended parents depending on the type of artificial reproduction procedure used.

(4) A list of the intended parents’ family and friend support system.

(5) A plan for sharing any known genetic information with the child.

(6) Personal information about each intended parent, including the following:

(A) Family of origin.

(B) Values.

(C) Relationships.

(D) Education.

(E) Employment and income.

(F) Hobbies and talents.

(G) Physical description, including the general health of the individual.

(H) Birth verification.

(I) Personality description, including the strengths and weaknesses of each intended parent.

(7) Description of any children residing in the intended parents’ home.

(8) A verification and evaluation of the intended parents’ marital relationship, including:

(A) the shared values and interests between the individuals;

(B) the manner in which conflict between the individuals is resolved; and

(C) a history of the intended parents’ relationship.

(9) Documentation of the dissolution of any prior marriage and an assessment of the impact of the prior marriage on the intended parents’ relationship.

(10) A description of the family lifestyle of the intended parents, include a description of individual participation in faith-based or church activities, hobbies, and other interests.

(11) The intended parents’ child rearing expectations and values.

(12) A description of the home and community, including verification of the safety and security of the home.

(13) Child care plans.

(14) Statement of the assets, liabilities, investments, and ability of the intended parents to manage finances, including the most recently filed tax forms.

(15) A review of the local police records, the state and violent offender directory, and a criminal history check as set forth in subsection (c).

(16) A letter of reference by a friend or family member.

(17) A written consent from each donor, if known, to use of the donation in the assisted reproduction medical procedure.

(18) The recommendation for participation in assisted reproduction.

… (f) After completing the assessment described in this section, and if the child placing agency approves the intended parents to commence the assisted reproduction procedure, the agency shall issue a certificate that the intended parents have satisfactorily completed the assessment and are ready to commence assisted reproduction.

(g) A certificate issued under subsection (f) is valid for two (2) years.

(h) A physician may rely upon a certificate issued under this section to commence assisted reproduction with an intended parent.

(i) A certificate issued under subsection (f) must be filed with the petition to establish parentage.

… Sec. 14.(a) After a viable pregnancy has been achieved by artificial reproduction, the physician who performed the artificial reproduction procedure shall issue a certificate to the intended parents stating:

(1) the child was conceived under the care of the physician;

(2) the type of artificial reproduction procedure that was used;

(3) whether the donor is known or anonymous; and

(4) whether the physician is aware of any compensation being paid to the donor.

(b) The certificate must be:

(1) on the physician’s letterhead stationary; and

(2) notarized.

(c) The certificate required under this section shall be filed with the petition to establish parentage.

(d) form by x agency?

Sec. 15. (a) If the court finds that:

(1) the petition to establish parentage satisfies the requirements of this chapter;

(2) the certificate from a licensed child placing agency required under section 12 of this chapter has been filed and meets the requirements of this chapter;

(3) the certificate by the physician required under section 14 of this chapter has been filed and meets the requirements of this chapter; and

(4) the consent required under section 13 of this chapter has been obtained; the court shall grant the petition to establish parentage and enter a decree establishing parentage without a hearing or further court action unless the court finds by clear and convincing evidence that granting the petition is not in the best interests of the child.

(b) The court may deny the petition to establish parentage if a petitioner has been convicted of a crime described in section 7(a)(5). …

Sec. 17. (a) If the court dismisses a petition to establish parentage, the court shall determine the person who should have custody of the child. …

Sec. 20. (a) An intended parent who knowingly or intentionally participates in an artificial reproduction procedure without establishing parentage under section 15 of this chapter commits unauthorized artificial reproduction, a Class B misdemeanor.

… but the issue is simple. Our bodies are not public property; reproductive totalitarianism is wrong; the State has no business imposing a ridiculous set of requirements like that on anybody. And movement conservatives’ idea of limited government and ordered freedom is a government that limits and your freedom to take orders from it.

Good thing they lost this one.

Everything old is new again.

Here’s how principled conservatives in the Indiana state legislature propose to follow through on the Republican promise of making the government accountable to the people, not the people to the government: a suggested law to require government parenting licenses for people who want to conceive through artificial insemination. Queahs and single hussies need not apply:

Sec. 5. (a) A petition to establish parentage may be filed by an intended parent.

(b) The intended parents must be married to each other, and both spouses must be parties to the action to establish parentage.

(c) An unmarried person may not be an intended parent.

And nothing says small government like government-controlled reproduction and piles of bureaucratic paperwork to manage it all!

Sec. 6. (a) A petition to establish parentage must be filed in triplicate.

(b) The original copy of a petition to establish parentage must be verified by the oath or affirmation of each petitioner.

Sec. 7. (a) A petition to establish parentage must be made under oath and specify the following:

(1) The:

(A) name, age, and place of residence of each petitioner; and

(B) place and date of marriage of the petitioners.

(2) The name and place or residence, if known, of the donor or donors.

(3) The name and address of the agency that performed the assessment under section 12 of this chapter.

(4) The name and address of the physician who performed the medical procedure that resulted in the pregnancy of the child who is subject to the parentage action.

(5) The type of assisted reproduction procedure that was used.

(6) Whether a petitioner has been convicted of:

(A) a felony; or

(B) a misdemeanor relating to the health and safety of children;

and, if so, the date and description of the conviction.

(7) Additional information consistent with the purpose and provisions of this chapter that is considered relevant to the proceedings.

(b) The following documents must be attached to the petition to establish parentage:

(1) The consent of the petitioners required under section 13 of this chapter to the medical procedure that resulted in the pregnancy for the child who is the subject to the parentage action.

(2) The consent of each donor, if known, to the use of the donation for the assisted reproduction medical procedure.

(3) The certificate of satisfactory completion of the assessment required under section 12 of this chapter.

(4) The certificate of the physician required under section 14 of this chapter. …

Sec. 11. … (b) A physician may not commence an assisted reproduction technology procedure that may result in a child being born until the intended parents of the child have received a certificate of satisfactory completion of the assessment required under section 12 of this chapter. …

Sec. 12. (a) Before intended parents may commence assisted reproduction, the intended parents shall obtain an assessment from a licensed child placing agency in the intended parents’ state of residence.

(b) The assessment must follow the normal practice for assessments in a domestic infant adoption procedure and must include the following information:

(1) The intended parents’ purpose for the assisted reproduction.

(2) The fertility history of the intended parents, including the pregnancy history and response to pregnancy losses of the woman.

(3) An acknowledgment by the intended parents that the child may not be the biological child of at least one (1) of the intended parents depending on the type of artificial reproduction procedure used.

(4) A list of the intended parents’ family and friend support system.

(5) A plan for sharing any known genetic information with the child.

(6) Personal information about each intended parent, including the following:

(A) Family of origin.

(B) Values.

(C) Relationships.

(D) Education.

(E) Employment and income.

(F) Hobbies and talents.

(G) Physical description, including the general health of the individual.

(H) Birth verification.

(I) Personality description, including the strengths and weaknesses of each intended parent.

(7) Description of any children residing in the intended parents’ home.

(8) A verification and evaluation of the intended parents’ marital relationship, including:

(A) the shared values and interests between the individuals;

(B) the manner in which conflict between the individuals is resolved; and

(C) a history of the intended parents’ relationship.

(9) Documentation of the dissolution of any prior marriage and an assessment of the impact of the prior marriage on the intended parents’ relationship.

(10) A description of the family lifestyle of the intended parents, include a description of individual participation in faith-based or church activities, hobbies, and other interests.

(11) The intended parents’ child rearing expectations and values.

(12) A description of the home and community, including verification of the safety and security of the home.

(13) Child care plans.

(14) Statement of the assets, liabilities, investments, and ability of the intended parents to manage finances, including the most recently filed tax forms.

(15) A review of the local police records, the state and violent offender directory, and a criminal history check as set forth in subsection (c).

(16) A letter of reference by a friend or family member.

(17) A written consent from each donor, if known, to use of the donation in the assisted reproduction medical procedure.

(18) The recommendation for participation in assisted reproduction.

… (f) After completing the assessment described in this section, and if the child placing agency approves the intended parents to commence the assisted reproduction procedure, the agency shall issue a certificate that the intended parents have satisfactorily completed the assessment and are ready to commence assisted reproduction.

(g) A certificate issued under subsection (f) is valid for two (2) years.

(h) A physician may rely upon a certificate issued under this section to commence assisted reproduction with an intended parent.

(i) A certificate issued under subsection (f) must be filed with the petition to establish parentage.

… Sec. 14.(a) After a viable pregnancy has been achieved by artificial reproduction, the physician who performed the artificial reproduction procedure shall issue a certificate to the intended parents stating:

(1) the child was conceived under the care of the physician;

(2) the type of artificial reproduction procedure that was used;

(3) whether the donor is known or anonymous; and

(4) whether the physician is aware of any compensation being paid to the donor.

(b) The certificate must be:

(1) on the physician’s letterhead stationary; and

(2) notarized.

(c) The certificate required under this section shall be filed with the petition to establish parentage.

(d) form by x agency?

Sec. 15. (a) If the court finds that:

(1) the petition to establish parentage satisfies the requirements of this chapter;

(2) the certificate from a licensed child placing agency required under section 12 of this chapter has been filed and meets the requirements of this chapter;

(3) the certificate by the physician required under section 14 of this chapter has been filed and meets the requirements of this chapter; and

(4) the consent required under section 13 of this chapter has been obtained; the court shall grant the petition to establish parentage and enter a decree establishing parentage without a hearing or further court action unless the court finds by clear and convincing evidence that granting the petition is not in the best interests of the child.

(b) The court may deny the petition to establish parentage if a petitioner has been convicted of a crime described in section 7(a)(5). …

Of course, covenants without the sword are but breath:

Sec. 17. (a) If the court dismisses a petition to establish parentage, the court shall determine the person who should have custody of the child. …

Sec. 20. (a) An intended parent who knowingly or intentionally participates in an artificial reproduction procedure without establishing parentage under section 15 of this chapter commits unauthorized artificial reproduction, a Class B misdemeanor.

You can read the whole damn thing, if you’re into that sort of thing.

The proposed bill is the work of State Senator Pat Miller (R-Indianapolis). Here’s what she had to say on its behalf:

Miller said the state often reacts to problems and she instead wants to be proactive on this issue.

We’re not trying to stop people from having kids; we’re just trying to find some guidelines, she said.

She did concede it would stop single people from using methods other than sexual intercourse but said all the studies indicate the best environment for a child is to have a two-parent family — a mother and a father.

Meanwhile, her Republican colleagues recoil in horror at the existence of an unregulated industry:

Sen. Gary Dillon, R-Pierceton, is a member on the commission and said parts of the legislation have valid points. He does have some reservations about limiting the reproductive rights of single people [that’s awful big of him -RG] but quoted the same studies as Miller about the health of a child in two-parent homes.

There’s a concern that there’s no regulation over this whole industry, he said.

You can let Senator Miller know what you think at:

Senator Patricia Miller
(317) 232-9400
(800) 382-9467

Let’s kill this thing dead.

Meanwhile, I’m just waiting with baited breath for some federalist libertarian to come along and tell me how the real evil would be for the federal courts to strike this down on the obvious privacy grounds. Because, you know, it’s not so bad, as long as a state is doing it.

Further reading

• Dr. B.’s Blog 2005-10-05: I Went to Sleep in IN and Woke Up in The Handmaid’s Tale
• Pandagon 2005-10-04: Put down that turkey baster and put your hands in the air so I can see your wedding ring
• feministe 2005-10-04: Holy shit, Indiana