Expert answer:Ethics Paper
Expert answer:INDIAN
WOMEN’S EMPOWERMENT THROUGH HEALTH SERVICES EVALUATION THROUGH CATHOLIC SOCIAL
THOUGHT PERSPECTIVE CATHOLIC SOCIAL THOUGHT PERSPECTIVE
The paper is about evaluating a development project from Catholic Social Thought perspective the project is Innovations in Family Planning Services Project in India.The component of the paper:I.Introduction + ( country’s national context )II. specific problem III. catholic principle.( Human Dignity, common good) their definition.IV. Project to be evaluatedV. Evaluated the project from Catholic Social Thought perspective ( apply the principle on the project) most important partyou need to write 5-6 pages double spaced.Attached all the requirements.please read it carefully I want profissional and plagiarism free work
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1
Ethics
The Paper may focus on: Any project or program in the area of international
development that is of interest to the student and approved by professor.
In other words: a country (India) + a development theme (Empower Indian women
through health care )+ a project with sufficient information available(Innovations in
Family Planning Services Project = a /paper topic.
Paper should focus on:
a) intention, design and implementation of an international development project in a
specific country;
b) the general development strategy taken and the country context (government-led
planned development, international NGO or local NGO development, or private for-profit
entity market driven development) within which a project is conducted;
c) an evaluation of the project method of approach to implementation and its results
from the perspective of the principles of Catholic Social Teaching as found in the
readings.
paper should engage: -The historical, national and international context of the
development intervention under consideration; -The principal organizations and
communities involved in the project directly and indirectly; -The problem a project was
intended to resolve within this context and its impact; and -The challenges and risks
associated with the project with regard to a) its intended impact and b) unintended
consequences (collateral effects on moral, social, cultural, economic and environmental
development).
Evaluation of risks and impacts should be discussed in relation to the fundamental
principles of ethical, social and economic development as articulated by Catholic Social
Teaching and covered in class. The presentation and paper should include a discussion
of those principles that makes clear that you have understood them. Optimally, this will
involve an understanding of the approach to development that they imply
2
These basic principles being the following: chose 2 and applied to the evalouation
1) Human Dignity
2) The Common Good
3) Universal Destination of Goods
4) Solidarity
5) Subsidiarity
Also, these are sources for catholic principle
-John Paul II, 2005, “Compendium of the social doctrine of the Church.
Pontifical Council for Justice and Peace”
http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_jus
tpeace_doc_20060526_compendio-dott-soc_en.html
The development project link:
the USAID Innovations in Family Planning Services program in India. The document is
half annexes you won’t need but the project is interesting because it has both good and
bad consequences that have a lot to do with Western aid organizations and elite Indian
government perspectives empowering women through population reduction services in
addition to general health outreach.
http://pdf.usaid.gov/pdf_docs/PA00JQ4B.pdf
https://asiafoundation.org/resources/pdfs/womensempowermentindiabriefs.pdf
For criticism and perspective:
https://www.pop.org/usaid-funding-of-sterilization-camps-in-india-part-1/
https://www.theguardian.com/global-development/2016/jun/21/sterilised-at-20-indianwomen-permanent-contraceptive-solutions
Indian Women’s Empowerment
through Health Services
India
India is the second most
populated country in the world.
The population stood at 1.3 billion.
India’s economy became the
world’s fastest growing economy
surpassing China.
Indian Women and Health
India is one of the worst countries
in the world in terms of gender
inequality.
Health is an important factor that
contributes to human wellbeing
and economic growth.
Gender inequalities, in turn, are
directly related to poor health
outcomes for women.
Annually, it is estimated that 44,000 women die due to preventable pregnancy-related causes in India.
PRINCIPLES OF THE CHURCH’S SOCIAL DOCTRINE :
Common Good
The principle of the common good, stems from the
Dignity
Unity
Equality
of all
people
the sum total of social conditions which allow people,
either as groups or as individuals, to reach their fulfilment
more fully and more easily”. (John Paul II, 164, 2005)
USAID/India
Innovations in Family Planning
Services Project
The IFPS project, initiated in 1992, represents 20 years of United States
Agency for International Development (USAID)
supported family planning innovations and services in the states of
Uttar Pradesh (UP), Uttara khand (UK) and Jharkhand (JH).
a program geared toward sterilization with limited contraceptive choice
clinical training/Behavior Change/Family Planning/Public Private
Partnerships /Evidence Generation.
The project from the perspective of
the principles of Catholic Social
Teaching
The person cannot be a means for carrying out
economic, social or political projects imposed by
some authority, even in the name of an alleged
progress of the civil community as a whole or of
other persons, either in the present or the future.
(John Paul II, 133, 2005)
The demands of the common good are at the same
time human rights: food, housing, work, education
and access to culture, transportation, basic health
care… (John Paul II, 166, 2005)
Continued
The permanent sterilization violates the principle of Catholic
Social Teaching by:
depriving the women from the right to have
children.
Persuading women with cash incentives – or
the chance to win a refrigerator or a car – and
how they are coerced – into sterilizations.
Continued
The camps violate the most basic national
health and safety standards
pressure women to undergo sterilization
without providing sufficient information.
Women death due to luck of hygiene and
medication.
What should be done ?
sensitize
them about
the benefits
of a small
family.
address
social
problems.
Improve the
quality and
availability
of
healthcare
services
Professor comments:
Thank you for your presentation and the spirit and work that went into it. It was very
good. The topic, of course, is easier to judge from a Catholic Social Thought
perspective simply because it is clearly absolutely contrary to Catholic principles (see
my copy and paste text below from two of the encyclicals for useful reading). What you
will want to do in the paper is to write at greater length about the principles of the
common good and human dignity in Catholic Social Thought and discuss their ultimate
meaning as well as the approach to development that they offer with respect to
authentic human development. The Church sees family as a critical element of human
life and respect for human life and a basic unit for training in service to one another
(familial love and sacrifice form human beings accustomed to give charitably to each
other, see below also. Use that perspective to contrast with the project’s approach and
the perspective on human life that is hidden in the focus on sterilization.
So, comments for the paper: add writing about the project in more detail, add examining
the importance of family within Catholic Social teaching and the common good of man,
and evaluate not just the project (negatively) but the whole approach inside the project,
the whole idea of anti-childbirth and anti-family policy.
Solicitudo Rei Socialis:
25. At this point something must be said about the demographic problem and the way it
is spoken of today, following what Paul VI said in his Encyclicals45 and what I myself
stated at length in the Apostolic Exhortation Familiaris Consortio.46
One cannot deny the existence, especially in the southern hemisphere, of a
demographic problem which creates difficulties for development.
One must immediately add that in the northern hemisphere the nature of this problem is
reversed: here, the cause for concern is the drop in the birthrate, with repercussions on
the aging of the population, unable even to renew itself biologically. In itself, this is a
phenomenon capable of hindering development. Just as it is incorrect to say that such
difficulties stem solely from demo graphic growth, neither is it proved that all demo
graphic growth is incompatible with orderly development.
On the other hand, it is very alarming to see governments in many countries launching
systematic campaigns against birth, contrary not only to the cultural and religious
identity of the countries themselves but also contrary to the nature of true development.
It often happens that these campaigns are the result of pressure and financing coming
from abroad, and in some cases they are made a condition for the granting of financial
and economic aid and assistance. In any event, there is an absolute lack of respect for
the freedom of choice of the parties involved, men and women often subjected to
intolerable pressures, including economic ones, in order to force them to submit to this
new form of oppression. It is the poorest populations which suffer such mistreatment,
and this sometimes leads to a tendency towards a form of racism, or the promotion of
certain equally racist forms of eugenics.
This fact too, which deserves the most forceful condemnation, is a sign of an erroneous
and perverse idea of true human development.
Centissimus Annus:
38. In addition to the irrational destruction of the natural environment, we must also
mention the more serious destruction of the human environment, something which is by
no means receiving the attention it deserves. Although people are rightly worried —
though much less than they should be — about preserving the natural habitats of the
various animal species threatened with extinction, because they realize that each of
these species makes its particular contribution to the balance of nature in general, too
little effort is made to safeguard the moral conditions for an authentic “human
ecology”. Not only has God given the earth to man, who must use it with respect for the
original good purpose for which it was given to him, but man too is God’s gift to man. He
must therefore respect the natural and moral structure with which he has been
endowed. In this context, mention should be made of the serious problems of modern
urbanization, of the need for urban planning which is concerned with how people are to
live, and of the attention which should be given to a “social ecology” of work.
Man receives from God his essential dignity and with it the capacity to transcend every
social order so as to move towards truth and goodness. But he is also conditioned by
the social structure in which he lives, by the education he has received and by his
environment. These elements can either help or hinder his living in accordance with the
truth. The decisions which create a human environment can give rise to specific
structures of sin which impede the full realization of those who are in any way
oppressed by them. To destroy such structures and replace them with more authentic
forms of living in community is a task which demands courage and patience.77
39. The first and fundamental structure for “human ecology” is the family, in which man
receives his first formative ideas about truth and goodness, and learns what it means to
love and to be loved, and thus what it actually means to be a person. Here we mean
the family founded on marriage, in which the mutual gift of self by husband and wife
creates an environment in which children can be born and develop their potentialities,
become aware of their dignity and prepare to face their unique and individual destiny.
But it often happens that people are discouraged from creating the proper conditions for
human reproduction and are led to consider themselves and their lives as a series of
sensations to be experienced rather than as a work to be accomplished. The result is a
lack of freedom, which causes a person to reject a commitment to enter into a stable
relationship with another person and to bring children into the world, or which leads
people to consider children as one of the many “things” which an individual can have or
not have, according to taste, and which compete with other possibilities.
It is necessary to go back to seeing the family as the sanctuary of life. The family is
indeed sacred: it is the place in which life — the gift of God — can be properly
welcomed and protected against the many attacks to which it is exposed, and can
develop in accordance with what constitutes authentic human growth. In the face of the
so-called culture of death, the family is the heart of the culture of life.
Human ingenuity seems to be directed more towards limiting, suppressing or destroying
the sources of life — including recourse to abortion, which unfortunately is so
widespread in the world — than towards defending and opening up the possibilities of
life. The Encyclical Sollicitudo rei socialis denounced systematic anti-childbearing
campaigns which, on the basis of a distorted view of the demographic problem and in a
climate of “absolute lack of respect for the freedom of choice of the parties involved”,
often subject them “to intolerable pressures … in order to force them to submit to this
new form of oppression”.78 These policies are extending their field of action by the use
of new techniques, to the point of poisoning the lives of millions of defenceless human
beings, as if in a form of “chemical warfare”.
These criticisms are directed not so much against an economic system as against an
ethical and cultural system. The economy in fact is only one aspect and one dimension
of the whole of human activity. If economic life is absolutized, if the production and
consumption of goods become the centre of social life and society’s only value, not
subject to any other value, the reason is to be found not so much in the economic
system itself as in the fact that the entire socio-cultural system, by ignoring the ethical
and religious dimension, has been weakened, and ends by limiting itself to the
production of goods and services alone.79
All of this can be summed up by repeating once more that economic freedom is only
one element of human freedom. When it becomes autonomous, when man is seen
more as a producer or consumer of goods than as a subject who produces and
consumes in order to live, then economic freedom loses its necessary relationship to
the human person and ends up by alienating and oppressing him.80
…
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