Note: I’ve been spending the last week and a half neck-deep in research about eugenics in 19th and 20th Century Britain, so I thought I may as well put my reflections up here. Normal posts resume next week, or this weekend if I have time
In a post-nazi world, eugenics is the dirty secret of western (and a number of eastern) societies. It’s something we describe as an evil to other people, and brush under the carpet when it comes to the things we are proud of – many of the heroes and architects of science, social welfare, statistics, feminism and meritocracy were eugenicists of one sort or another.* From textbook names like Pearson, Fisher, Watson, Crick and Muller to household names like Beveridge, Chamberlain and Churchill, from Fabians to Fascists, eugenics – the ideology that created the death camps – shaped the twentieth century.
So what is eugenics? At its core, it is simply the belief that people can be selectively bred like animals. The theory runs that if people take after their parents, then society and ‘the race’ can be shaped by encouraging people with desirable traits to breed (positive eugenics) or discouraging or preventing people with undesirable traits from breeding (negative eugenics). Like populism and fascism, it is rooted in anxiety about a nation or race ‘degenerating’ in some way, and calls for radical action to arrest this perceived decline. Positive eugenics is usually perceived as milder, and often takes the form of state subsidies aimed at the children of the favoured group. Negative eugenics runs all the way from encouraging or coercing contraception use amongst unfavoured groups through to forced sterilisation and murder. A milder example of negative eugenics might be, say, a cap on the amount of child benefit parents can receive in order to discourage the poorest from having any more than two children, a policy memorably enacted in, er, the UK, less than a decade ago. Eugenics rests on an extreme interpretation of heredity, and assumes that people’s life experiences and environment are of little importance in shaping who they become. The child of a beggar, the theory runs, will inevitably become one themselves, while the child of a parson will be wealthy, intelligent and moral. Therefore, the very poorest, as well as the disabled and ‘mentally deficient’** are unimprovable, and can only be discouraged from existing. As Bishop Barnes put it:
“the genes are genes and master of man’s fate”
Obviously, this view of inheritance has been demolished over and over again by modern science, but it exercised a peculiar power over the elites and middle classes of Britain, America and Europe throughout the 19th and 20th centuries. This presents us with a conundrum when considering the legacy of people who we are apt to consider heroes: how did these people, whom we admire for what they did for others, willingly participate in something so evil?
The answer, I think, is that they genuinely thought they were doing the right thing, and the way they thought about ‘the right thing’ should give us some interesting lessons for our own time. Consider the opinion of Havelock Ellis, eugenicist, sexologist and socialist:
“The superficially sympathetic man flings a coin to the beggar; the more deeply sympathetic man builds an almshouse for him so that he need not longer beg; but perhaps the most radically sympathetic of all is the man who arranges that the beggar shall not be born”
This is genuine feeling for the person who is unfortunate enough to have to beg, but to say “it would be better if they had never been born” is one hell of a statement. But this is what lies at the heart of eugenics, telling whole sections of society that it would be better for them and everyone else had they never existed. And for us, the spectre of Hitler cutting out the middleman looms large. I think this is a revealing attitude though, for it rests on several things – a belief that the lives of others have no intrinsic value; a belief that the observer knows better what is best than the subject of their judgement; broadly, a profound lack of both respect and empathy, as well as self-awareness.
Eugenics is an interesting case in that it illustrates a trap that people of every political persuasion fall into: that destroying the lives or wellbeing of people who are part of your country or society is a price worth paying for the improvement of your country or society as a whole. It is a ruthless prioritising of the perceived good of the many over any right of the individual to life or family. Obviously, the challenge of balancing the individual versus the social good is something everyone has to face up to, but in the case of eugenics this is exacerbated by the fact that the sacrifices the ‘unfit’ and ‘undesirable’ were being asked to made were based upon total untruths.
I think this is where the whole scheme really went off the rails. The eugenicist’s faith that the power of science and guided evolution would save the nation or ‘race’ from decline blinded them to the humanity of those they othered and labelled ‘unfit’. This is why eugenics is often called a secular religion or an ideology: the power of the central idea overruled all else for many of its adherents. Like the free marketeer who argues that unemployment benefits distort the labour market, or the communist who argues that a violent revolution must inevitably create utopia, the eugenicist could be found arguing that charity and welfare got in the way of natural selection and caused the nation to degenerate. The pain and death of those who would suffer in the process was an unfortunate inevitability, a small splatter of blood on the foundations of paradise.
So, how do we avoid the pitfalls that eugenics so neatly illustrates? Firstly, I think, we need to listen to those who differ from ourselves. Barely a day goes by when my twitter feed doesn’t fill with the fallout from someone prominent saying something utterly stupid, usually about race, class or gender. This is usually something that a tiny amount of time paying attention to women, BME people, working-class people and social minorities would have told them was problematic – but they, like the eugenicists, were sure that they knew enough not to have to listen to others. There’s not enough listening in this world, and hearing other people’s perspectives not only challenges your own views but reinforces their humanity and makes it more difficult to believe people who are othering and dehumanising them.
That’s the crucial point for me: eugenics spread because people failed to value the humanity of others. As politicians try to divide us, as excitable scientists and tech bros pontificate about wonderful solutions that will forever eradicate disease x or social problem y, we need to remember that every single one of us, no matter what medical conditions or disabilities we have, no matter what ethnicity or gender or political alignment we identify with, no matter how little monetary worth the Great God Market has bestowed upon us, has that indescribable precious spark that is humanity. When eugenicists and their successors start saying that the price of utopia is so many human lives, or preventing so many people from being born, we need to remember that every one of us is precious, and just how high the price of a human life is.
The problem with eugenics is also one of respect and consent. As I’ve discussed, eugenics is predicated on having no respect for the autonomy and humanity of the ‘unfit’. Too often people were sterilised or institutionalised without any attempt to gain their informed consent. Modern medicine views this with horror, but eugenicists had so little respect, so little understanding of the value of the people they were trying to eliminate, that this seemed perfectly sensible to them.
Common sense is dangerous. I’ve studied the slave societies of the 18th Century, where racism was common sense, and lately I’ve been studying the early 20th century, when eugenics was common sense. The best thing you can teach yourself to do is question your own assumptions, and to always, always remember how valuable every one of us is. Eugenics illustrates my basic theory about people: most of us want to do the right thing, we’re just not very good at knowing what the right thing is. All we can do is look carefully at the options before us, and remember to choose the option that benefits not just our country as an abstract entity, but benfits all the people living in it.
*for more sophisticated analysis of these areas than I am able to offer, Clare Hanson’s Eugenics, Literature and Culture in Post-war Britain is a good starting point.
**A poorly-defined term under which thousands of predominantly working-class people were imprisoned in institutions for the crime of not living up to middle-class expectations (nominally an IQ of 70 was required to live a normal life, but often inmates did actually score IQs of over 70)