№18668652[Quote]
>(((Who))) is behind abortion?
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>The pioneers of abortion clinics, birth control literature for couples, and birth control policy measures in America were, according to one scholar, “Anna Samuelson in the Bronx; Olga Ginzburg and Rachelle Yarros in Chicago; Sarah Marcus in Cleveland; Nadine Kavinoky and Rochelle Seletz in Los Angeles; Esther Cohen and Golda Nobel in Philadelphia; Hannah Stone, Marie Warner, Cheri Appel, Anna Spielgeman, Naomi Yarmolinsky, Bessie Moses in Baltimore, Elizabeth Kleinman in Boston, and Lena Levine in New York, Hannah Seitzwick-Robbins in Trenton, and Lucile Lord-Heinstein in Massachusetts.”[6]
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>All of these women were Jews.
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>Stone was particularly influential, working closely with Sanger and producing key birth control texts like Contraceptive Methods of Choice (1926), Therapeutic Contraception (1928), Contraception and Mental Hygiene (1933), and Birth Control: A Practical Survey (1937).
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>In the 1920s and 1930s, the primary lawyer for Margaret Sanger, the non-Jewish public face of the pro-abortion and birth-control movement in New York, was the Jew Morris Ernst. And when Sanger decided to move for Federal birth control legislation, she wrote to Rabbi Stephen Wise in 1931 asking him to use Jewish political influence and his own extensive list of political contacts to help make it happen, a request he happily obliged.[7] Of course, Sanger had married a Jew, and according to one biographer “surrounded herself with Jewish colleagues and friends.”[8]
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>In fact, Jewish influence is so tightly bound up with the origins of abortion in America that historian Daniel K. Williams has characterized the abortion debate of the 1930s as a “religious conflict because nearly all the doctors speaking out against abortion were Catholic while the most vocal proponents of abortion legalization were Jewish.”[9] Williams adds the fact “Reform Jewish rabbis also became early leaders in the abortion law liberalisation movement.”[10] The link between Jewish organizations and the more sordid (and often Jewish-dominated) corners of the medical profession came into stark relief during investigations into illegal abortions in the 1940s and 1950s, when the crossover was such that, according to historian Leslie J. Reagan, local authorities in New York, found “pro-birth control and Jewish organisations of particular interest.”[11] By the time Pincus developed the Pill, he was sufficiently aware of the potential for birth control and Jewish activism to be linked in the popular mind that he deliberately selected John Rock, a Catholic, rather than Abraham Stone and Alan Guttmacher, long-term colleagues and leaders of the birth control movement, to develop a contraceptive regimen in women, in order to avoid “anti-Semitic stigma.”
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>There arrived in town a Jew with a lorry ] and he started selling contraceptives made up as pencil holders . … Someone told the parish priest about the traffic . … He notified the police who could do nothing. He then set up a court of his own and tried him and fined him £10. The Jew paid £10 and cleared out. - Ireland
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>In New York Jews like Moses Jacobi and Morris Glattstine were particularly influential & conspicuous in the sale of illicit contraceptives and in the underground abortion scene as early as the 1870s.[14] Similarly, during the late nineteenth century, “Jews were among the leaders of the revolution in birth control in southern Germany.”[15] In interwar Germany, according to scholar Harriet Freidenreich, “Jewish women physicians played a very prominent role in the campaign to legalise abortion. … Jewish women physicians were disproportionately involved in the sex reform movement that promoted more widespread availability of birth control. They were very visible in the dissemination of contraceptive devices.”[16]
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>In the Polish Second Republic, the central pioneer of sexual education, contraception, the promotion of homosexuality, and abortion was Irena Krzywicka (née Goldberg). As well as founding Liga Reformy Obyczajów (The League to Reform Mores), Krzywicka wrote for the influential journal Wiadomosci literackie (Literary News) where she argued the case for civil unions, easy divorce, easily accessible contraception, female “sexual liberation,” and abortion.[17] In his Antisemitism and Its Opponents in Modern Poland, historian Robert Blobaum points out that the “anti-Semitic press” in Poland made the link between Jews and “the spread of birth control literature” as well as pornography, but is notably shy of discussing Krzywicka’s career or that of her many Jewish colleagues.[18] Ronald Modras notes that even the Polish birth control movement’s non-Jewish leaders stood out for their “philosemitism.”[19]
№18668667[Quote]
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