How do we distinguish between the desire to emulate and envy? What are your thoughts regarding the charities and alms given away openly by some leading people in good work in order to inspire others and stimulate their feelings of generosity, while others cannot help but feel envy of their generosity?

Desire to emulate (gibta) is a desire to have the same blessings another person has without wishing for him or her to be deprived of them; it is looking up to others’ admirable qualities and achievements. Envy (hasad), however, is the inability to bear with others’ successes or to acknowledge the favors and virtues they are blessed with; it is to wish for the absence of those favors and good conditions for others and to desire to possess them all for oneself. Envy, therefore, involves resentment, indignation, and jealousy, whereas the desire to emulate is admiration. In a saying reported as a hadith of the Messenger of God, peace be upon him, it is said that “Believers admire, hypocrites envy.” By this, a bottom line is determined for believers so that they do not go further than admiration, and we are told that jealousy makes hypocrites squirm in a constant state of pain.

To emulate: harmless envy

It is also reported that the Prophet Muhammad, peace be upon him, said, “There are only two to envy: a person whom God has given wealth and he spends it in the right way, and a person whom God has given wisdom (religious knowledge) and he gives his decisions accordingly and teaches it to others.” It is harmless to admire those who, after they have learned the religion well and made it their way of life, illuminate others with their knowledge, which they have made a source of wisdom. They act as a genuine interpreter of the Qur’anic truths by both communicating and representing them. So, one can say, “I wish I were like him; I wish I knew my religion so well, so that I could have illuminated my own life while communicating it to others!” It may even be a self-rewarding act to do so, for it is in a sense self-interrogation; realizing our inadequacy we may be motivated to work harder and even to pray, and thus be filled with lofty feelings. It is not wrong also to admire prosperous people who have been made superior with wealth as well as with generosity, who give away their God-given property in great quantities in charity, and who never feel content with their giving, as if addicted to benevolence. As in the previous situation, one can say, “I wish I had the same resources, so that I could donate as much as he did. I wish I could have built a school and provided grants for hundreds of students as he did.”

Nevertheless, in the hadith given above, the Prophet, peace be upon him, uses “envy” instead of “desire to emulate,” emphasizing the fact that admiring others is also a state that is close to jealousy. No matter how harmless and even favorable it may be, desire to emulate shares the same border with envy, rendering its territory somewhat unsafe to walk through. Inability to define the limits of admiration may result in jealousy and envy. For instance, looking up to a friend who is well-versed in the religion, in an admirable condition, and who acts with good conduct, is fine, as long as it does not cross the border into comparison and covert competition, saying, “Why does he know so much that I do not know? How can he communicate our faith better than I can?”

Therefore, believers must keep a distance between themselves and admiration, which is adjacent to envy and separated from it only by a thin veil. They must be content with what has been appreciated for them; they should never complain of their fate, even with the slightest emotional disappointment; they should see no one as their rival, and they should strive to attain their highest potential in virtue.

Food supplies delivered at night

In his “Principles for Sincerity” Bediuzzaman Said Nursi warns not to “provoke [your brothers’ and sisters’] envy by making a display of [your] attributes,” defining the responsibility that falls on the shoulders of those people who are admired. Boasting incessantly, always bringing the subject to one’s own achievements, claiming success for oneself, and appearing at the forefront all the time are also acts of trespassing in the forbidden zone. Such a person may not envy another person, but with this attitude he drives other people to jealousy of him by provoking their envy.

For this very reason, boasting of one’s personal virtues and abilities is considered inappropriate in Islamic culture, so a tradition of engaging in good work privately has developed. Alms used to be left at certain places out of sight and reach of others, so that only the poor could come and get what they needed. Alms columns, for instance, which were around six feet tall with a cavity on top, were erected at certain points in towns; it was not easy to discern who was leaving alms there and who was taking them, so that the poor were not made to feel obliged, their feelings were not hurt, and their envy was not provoked. Foundations were instruments for transferring donations from benefactors to the poor without causing embarrassment or taunting of the latter, while the former were saved from ostentation and arrogance.

In Islam, intending to hide one’s voluntary prayers and alms is very important. The Prophet declared that God does not accept anything from the one who gives in charity to be known by others, someone crazy for show, nor from a philanthropist who taunts the beneficiary of his favors. Performing charity secretly and giving alms without revealing it to others are good ways of being saved from the desire to be praised by others. There are many people who help others secretly and disappear mysteriously without introducing themselves even to the poor person to whom they provided some relief. Many of our noble ancestors made extreme efforts to avoid ostentation, praise, and making others feel indebted; some of them, without being seen, simply left their alms in the path of a poor person or anywhere he or she was likely to sit. Others would place coins into the pocket of a pauper who was sleeping, while some others secretly carried bags of food supplies on their backs and left them on the doorsteps of those in need.

Imam Ali Zaynul Abidin, one of the grandsons of the Prophet, was one of those heroic souls. During the time of this blessed person who devoted his life to true servanthood to God Almighty, society was afflicted by unbearable poverty. Many of the poor would find food and clothes they desperately needed mysteriously left at their doors with a note allowing them to use it at no cost. They did not know who was leaving the bags until one morning, after many years, they found nothing at their doors. Nothing had been left that night for anyone. People were wondering what the reason for that was, and then they heard somebody announcing “Imam Ali has died!” The caretaker who washed the body of this blessed man before his funeral saw a huge callus formed on the imam’s back. The imam had carried bags of food and clothes to the poor for twenty-seven years, and no one had known about it. It did not matter, for it is only God’s pleasure that counts as the goal, and God knew what Zaynul Abidin was occupied with.

People like Zaynul Abidin fixed their eyes on God’s good pleasure and they chose to race without competition along the track of servanthood. Just as they did not envy others, they were also careful not to provoke others by contaminating their donations with ostentation, praise, and indebtedness. This was their way of investing in the afterlife and earning God’s pleasure, and the Qur’an describes it as tanafus.

The Goal is the Drink of Eternity

Tanafus is used in the verse And to that (blessing of Paradise), then, let all those who aspire (to things of high value), aspire as if in a race (with each other) (Mutaffifin 83:26). It refers to admiring a maturity of character displayed by another person, striving to attain the same virtue, and to working as if in a race with others for a lofty purpose. This verse encourages people, who compete with one another to the point of ruining each other for the benefits of this world, to race instead for eternal bliss and to taste from the drink of eternity.

The race for eternity and good work does not allow room for a competition in which uncontrolled admiration or envy is possible. Every contestant is expected to break his or her own record, as they are responsible for accomplishing the level of perfection determined solely for them. In this race, everyone is an escort for each other, for everyone is a member of the collective body.

In the race for eternity, once assigned works are fulfilled, rewards are shared and deposited to everyone’s account. In Bediuzzaman’s most fitting description, serving God is like carrying and protecting a huge and heavy treasure. So, the more people with strong arms join the company, the more those who carry the treasure on their shoulders must be pleased. Far from envying the strength of the helping hands, they must welcome their contribution and applaud them with love. Approaching these people in rivalry will push away sincerity from the work, and the expected result cannot be achieved.

True believers never envy, nor do they stroll within the territories of admiration which borders envy, but they race for good. They see each other as cordial assistants and everyone works to carry out a task they are assigned, or anything they are capable of doing. For instance, in the good work of teaching about God, one person can recite the Qur’an beautifully and soften hearts; another one can sing a religious song and enthuse the audience, paving the way for a third one, who can deliver a speech with wisdom. The task is apportioned, everyone performs his own share, and at the end everyone wins. From the beginning, it is not clear who to credit with this work which is not based on one person. Everyone participates and assumes responsibility. They make the best of what they can, and the end result, which belongs to all, is something more than one person can achieve. The Qur’an encourages such a race, saying, “Strive, then, together as if competing in good works” (Maedah 5:48).

To Set an Example and to Encourage

In such a race for good work, it is virtuous to give one’s charity openly to stimulate feelings of benevolence. At a time when people are troubled by slackening, indifference, and hopelessness, open charity can stir them to take part in good work with generosity.

“Giving alms secretly is more virtuous than giving them openly. For the person who wishes others to follow him it is virtuous to give them openly” said the Prophet Muhammad, peace be upon him. When a person who intends to direct his or her friends’ attention to the hereafter performs charity openly, he or she has no intention other than motivating them to engage in good work. By giving the prescribed alms (zakat), which is obligatory in Islam, openly, he or she both obeys the divine rule and reminds others of this duty.

The Holy Qur’an praises those who fulfill the need of any person without delay and encourages believers to run to do charity: “Those who spend their wealth night and day, secretly and in public, their reward is with their Lord, and they will have no fear, nor will they grieve” (Baqara 2:274).

It is reported that this verse was revealed to praise Abu Bakr, may God be pleased with him, the first caliph of Islam, who gave forty thousand dinars all in one day, ten thousand of which he gave at night, ten thousand during the day, ten thousand in secret, and ten thousand openly. Likewise, Ali, may God be pleased with him, also shared his only four dirhams of silver with the poor, giving each dirham either during the day, at night, openly, or secretly. Even though the verse might be indicating these two noble Companions of the Prophet, the ruling of the word of God is universal. Hamdi Yazir of Elmali interprets this verse as defining the types of alms, namely, obligatory (fard), necessary (wajib), and supererogatory (nafila) alms. A time may come when it will be necessary to donate all of one’s property for one’s religion and country, and in such a time of collective mobilization, it will be better to perform it openly to encourage others. Those of us who are in a position to guide our society especially should give in charity most of our property in order to teach people to make a sacrifice for the sake of sublime truths, and doing this openly is absolutely better and we may even consider it a duty.

Yet with a Handful of Dates

The Companions of the Prophet are the greatest examples of charity. Abdullah ibn Masud narrates that when the verse about alms-giving was revealed, all of them quickly went out to find something to give in the way of God: “Some of us worked as porters to earn yet a little. We carried things on our back in the marketplace, and once we were paid we hastened to the Prophet to join in the company of ‘givers.’”

One day, our Blessed Prophet called on his Companions for charity. It was either because he was going to send a contingent to somewhere and he needed equipment, or he was going to feed the poor coming from the desert and see to their needs. Responding to this call, Abdurrahman ibn Awf raised his voice with the valor he always displayed: “O Messenger of God! I have four thousand dirhams. Please accept them.” The Prophet was very pleased, and he prayed for him. After hearing the Prophet’s words of encouragement and seeing the great sacrifices of the generous ones, everyone wished to participate in this race for good work. The wealthy ones gave high amounts, while those with limited means looked for things to donate. Abu Aqil was one of those poor Muslims of Medina; he possessed nothing to give other than two handfuls of dates. But he had to have his name on the list of the “contestants” in good work. So, he spared a handful of dates for his family and gave the rest in charity.

Seeking God’s pleasure is a lofty aim, reaching for it by teaching about God is a holy mission, and racing for this cause without competing is very good work. Those people who are focused on God’s pleasure stay far away from envy and uncontrolled admiration. They are content with their lot and they carry on with the race as far as prevailing conditions allow them. They are not people of desires and misgivings; they do not seek refuge in excuses like “if I had the means, if I were able to….” They do whatever they can with all the means God has provided them with, and in this way they offer thanks in return for the blessings they are granted, and this is in fact an invitation to further blessings. They avoid admiration, just as they avoid leading others to it. Since God’s pleasure is their goal, when necessary they can retreat two steps or move forward one step. They may present their own achievements as if they were accomplished with the help of or completely by others, if this is what they think more proper for God’s pleasure. For them, only the fulfillment of duty matters; who did it is so insignificant as to not be worth mentioning. As long as the spoken words are sublime truths, then it does not matter who is articulating them. Once the truth is victorious, then it is the same whether one’s name is listed or not among the victors. For they are sailors on a ship whose captain is the Prophet Muhammad, peace be upon him. Once his ship docks at the land of peace, then everyone on board will step off onto the shores of salvation.

Another important ingredient was their refusal to consider variations within a given race. As shown below, findings were extrapolated to cover an entire race, regardless of original sample size, and undesirable individual variations either were explained away or qualified to obtain the desired results. Given their discovery of new animal and plant species due to variations within the overall species, it is surprising that they did not extend this to people. Even more surprising is that this continues in our own time.

All of these led to one conclusion: the white race is forever superior to non-white races. Results have been and continue to be devastating.

Early Pseudoscience

During the Age of Enlightenment, objective scientists tried to prove that a races intelligence is determined by the distance between the navel and the male genitalia, skull size, slant of facial characteristics (distorted to make Africans appear more like gorillas or monkeys), brain weight and size, facial features (blacks have longer faces than whites, and so are closer to apes) and the assumed time of closing of sutures in the brain (non-white ones closed first in the brain’s front, where intelligence was asserted to be located; those of whites closed last). When the data did not give the desired results, theories were dropped, heavily qualified to give the right data, or sometimes forged outright. The result always was the same: Whites were superior to non-whites. A related theory held that the races evolved at different rates. This time dark-skinned Australian Aborigines came in last, followed by Africans.

Such leading figures as Voltaire and Hume compared Africans to animals who could never hope to equal Europeans. Cornelius de Pauw wrote that the sun had destroyed the most delicate and subtle organs of the [Africans’] brain. The damage was irreversible.(1) Other scientists devised various racial groups, always placing whites on top.

Scientific Racism in America

Looking for ways to justify slavery and genocide against Native Americans in a self-proclaimed land of human equality and liberty, Americans turned to science. When combined with the mania for measurement in the second half of the nineteenth century, racism became more acceptable. Several theories were developed, as follows:

Polygenism: Each race had its own Adam and Eve. Louis Agassiz, a major polygenist who emigrated to America in 1840, stated that the Biblical account referred only to Caucasians. Blacks could have equal legal rights with whites, but certainly not social equality, for they had the intelligence level of children. And, as they were not the same life form as whites, they did not need to enjoy equality. This theory never gained wide acceptance in the American South, where Biblical justifications for slavery and racial hierarchy held sway.(2) American pre-Adamites claimed that the Negro was a beast of the field created by God on the fifth day to labor for the ultimate object of God’s creation: white people.(3)

Crainiology: This European pseudoscience held that skull size determined intelligence. Samuel Morton

(d. 1851), a leading American scientist, used it to rank races. Practitioners made their work appear to be scientific by accepting their prejudices as facts and then working backwards to discover supporting data. Any incorrect results and methodological errors were explained away, severely qualified, or ignored.

Physiognomy and Phrenology: Adherents taught that physical variations in color and appearance cause intellectual and moral differences. Physiognomy involved telling one’s mental and moral capabilities by studying his or her face. Phrenology asserted that mental faculties are located in brain organs on the brain’s surface. As usage determines the organ’s size, the skull’s bumps and indentations disclose a person’s emotional and intellectual functions. Phrenology was discredited in the 1830s, but remained influential in England, Australia, and America until the end of the century.

Laying the Foundations for Genocide

The Industrial Revolution of the late eighteenth century allowed certain European countries, and then America, to attain military and economic superiority. When combined with prevailing prejudices and Darwin’s findings during the mid-nineteenth century, some members of the elite saw the disappearance of inherently inferior peoples as natural and even desirable. For example:

Herbert Spencer, Social Statistics (1850): The forces which are working out the great scheme of perfect happiness, taking no account of incidental suffering, exterminate such sections of mankind as stand in their way. Be he human or be he brute”the hindrance must be got rid of.(4)

Eduard von Hartmann, Philosophy of the Unconscious (1869): The true philanthropist, if he has comprehended the natural law of anthropological evolution, cannot avoid desiring an acceleration of the last convulsion [the extinction of savages who are on the verge of extinction], and labor for that end.(5)

W. Winwood Reade, Savage Africa (1864): We must learn to look at this result [the extinction of Africans] with composure. It illustrates the beneficent law of nature, that the weak must be devoured by the strong.(6)

Charles Darwin, The Descent of Man (1871): At some future period not very distant as measured in centuries, the civilised races of man will almost

certainly exterminate and replace throughout the world the savage races.(7) Darwin’s struggle for survival and survival of the fittest made the disappearances of whole peoples, even races, inevitable and therefore acceptable.

These people were among the leading intellectuals of their time.

The Result: Nazi Germany

Germany was one of the most advanced European nations of this time. Basing itself firmly within this tradition, the Nazis began to determine who had the right to live. Surprisingly, or maybe not, they were helped by American scientific data.

Fritz Lenz (1887-1970), a leading German racial hygienist in the 1920s, argued that race is the ultimate principle of value, for genes determined mental and physical traits and environmental factors have no discernable effect. He based his claims on WWI US army intelligence tests. When black test scores did not fit in, he claimed that extensive admixture of white blood has contributed to raise the intellectual level of the colored population.(8) He asserted that blacks suffer developmental retardation after puberty and thus are inherently cruel, childlike, irresponsible, sexually promiscuous, and lack self-restraint. He had only this praise: they are good with their hands and can be trained in the manual crafts. The effects of slavery, Jim Crow legislation, social exclusion, and enforced ignorance, among other social realities, meant nothing. In Outline of Human Genetics and Racial Hygiene (1923), which was praised in America, he cited Plato’s social hierarchy of gold (rulers), silver (artisans), and bronze (slaves) as a justification for social inequities.

Nazi leaders claimed to have learned from other American precedents, such as:

Sterilizing inferiors. This began in America, when Indiana became the first state (1907) to sterilize the mentally ill and criminally insane. Other states followed; the Nazis just expanded the definition to racial, political, and other undesirables who had no right to live because they were a burden on the German Aryan race.

Outlawing racial intermarriage. The Nazis outlawed Aryan and non-Aryan intermarriage (1935), drawing on the American South’s and South Africa’s antimiscenegation laws. Earlier, in 1908, Germans were forbidden to marry natives of German Southwest Africa (now Namibia), and all such marriages were voided on the grounds that only defective individuals would result.

Controlled immigration. America passed a series of immigration restriction laws in 1924. H. H. Goddard, a popularizer of Binet’s work in the field of intelligence measuring, linked undesirable behavior to supposed mental deficiency. He and his associates would determine whether arriving immigrants at Ellis Island should be admitted or not. Possible influences of the lack of education, the trauma of immigrating, being tested in an unknown language, illness, effects of a difficult sea voyage, and other mitigating factors were raised and then dismissed in favor of hereditary. According to his scale, four-fifths of all Jewish, Hungarian, Italian, and Russian immigrants were feeble-minded. He recanted his theories in 1928.

American Variants

Such pseudoscientific theories have fallen into disfavor due to the horrors of Nazi race-based genocide and medical experimentation, the social and legal reform policies of the 1950s and 1960s, and scientific and social research showing the biases and flaws of such research. However, old ideas often appear in a new garb, as seen in Richard J. Herrnstein’s and Charles Murray’s controversial The Bell Curve: Intelligence and Class Structure in American Life (1996). IQ Tests: IQ (intelligence quotient) tests remain a standard feature of American education. Its originator Alfred Binet, disillusioned with crainiology and the supposed physical traits of criminals and other inferiors, developed this technique in 1904 as one part of determining a child’s mental level. It consists of a series of random tasks ranked in order of difficulty. When the child stops, his or her mental age is calculated. Binet said that intelligence is too complex to capture with a single number, and wanted to free a beautiful native intelligence from the trammels of the school.(9)

Ever since, American researchers have tried to prove him wrong, even though there is no agreed-upon definition for intelligence. Criticisms of this methodology abound. Scholars assert that IQ tests are culturally biased in favor of urban whites and ignore non-white social realities. A major reality is white flight from increasingly non-white inner cities, for minorities tend to settle in large cities. Lost tax revenues mean less-qualified teachers, deteriorating facilities, and non-current technology and curriculum. This causes an exodus of good students to private schools, which deprives the remaining students of inspiring peer group role models. When added to such other urban realities as poverty, poor nutrition, violence and gangs, drugs and alcohol, many minority students give up. They see racism blocking their parents or relatives, even if they are educated. If education cannot free them from racism, why should they pursue it? Completing a vicious circle, the resulting low IQ test scores prove intellectual inferiority.

As IQ scores are held to be unalterable, minority students are forever stigmatized as somehow intellectually deficient.(10) Psychosurgery: This procedure, after finding little success in Europe, spread to America. It claimed to calm agitated mental patients and others, without harming other mental functions, by severing nerves connected to the temporal and frontal cortex, which control emotional behavior and aggressiveness. Walter Freeman and James Watts developed the Freeman-Watts Standard Procedure for prefrontal lobotomies. Freeman later developed the ice-pick lobotomy, which was as grisly as it sounds. Dr. Antanio Egas Moniz received the Nobel Prize for Medicine and Physiology (1949) for creating the prefrontal leucotomy. Popular from 1939-51, it gradually fell out of favor due to ethical concerns, medical drugs that treated the same symptoms, and devastating side effects. During its acceptability, it was used in America and elsewhere to control prisoners, the insane, political dissidents/rebels, and even unruly children and troublesome relatives.(11)

In the 1950s, American physicians Vernon Mark, Frank Ervin, and William Sweet were given almost $1 million by the government to prove their theory: urban rebellions were caused by brain damaged individuals who could be cured by psychosurgery (lobotomy).(12) The social and economic reasons for such rebellions were not considered. Genetic Predispositions to Violence: The belief that everything has a chemical or medical solution is currently very strong in the American medical community and the general population at large. Even the government has lent its support. Consider the following examples: In February 1992, Frederick Goodwin informed the National Health Advisory Council of supposed similarities between monkeys and blacks: a tendency toward violence and killing off each other, links between hyper-aggressive and hyper-sexuality to perpetuate the species, and a loosening of social controls that whites have imposed upon themselves over thousands of years of their evolution. His reward, despite public outcry: appointed head of the influential National Institute of Mental Health. His first act: approved funding for the National Violence Initiative.(13) Calling it the government’s highest science priority, he says it applies the tools of behavior genetics to detect biological markers in at risk inner city children and to treat them with drugs at a very early age before they have become criminalized.(14) One of his publications calls for more attention to biological and genetic factors in violent crime, more research on new pharmaceuticals that reduce violent behavior, and asks researchers to determine whether male or black persons have a higher potential for violence, and if so, why?(15) The Human Genome Project: This $3 billion effort is designed to map our entire genetic code so that cures for genetically related diseases can be found. Some of those involved in it, however, say that discoveries will help cure society of crime, poverty, and other social ills.(16) Racial Profiling: This practice is linked with the war on drugs, gangs, and terrorist threats. Made official policy during the Clinton administration, there is now a strong push to have it abolished due to police and airport policies that are considered harassment, unjustified, and race-based. High-profile cases have taken place in New York City (Abner Luima and Amadou Diallo, both black immigrants), Los Angeles (Rodney King), and elsewhere. Many other incidents go unreported and unpublicized.

Current Research

According to the Breggins, well-established opponents of such practices, we have reached the following point: Against this background of expectations and beliefs, scientists and doctors are attempting to address violence [among non-whites] as a disease: The U.S. Public Health Service has launched a public health campaign against violence, focusing upon vulnerable individuals. The most powerful psychiatrist in the federal government has publicly promoted the screening and preventive treatment of inner-city children”those with a presumed biological and genetic predisposition to become violent when they grow older. Federal agencies, foundations, and private industry are pouring hundreds of millions of dollars into finding the genetic source of social behavior. Once it is found,drug treatments can be developed and administered to those who arebiologically or genetically disposed to violence. Supporters of the federal Human Genome Project suggest that science is on the verge of locating genes that predispose people to everything from poverty and unemployment to alcoholism and crime. Anticipating such discoveries, the Human Genome Project has funded a conference called Genetic Factors in Crime. Researchers and clinicians alike are frequently quoted in the media as citing genetic predispositions for every possible psychological and social problem, from inattentive behavior in school to alcoholism, schizophrenia, crime, and violence. The view that widespread violence can be best defined and treated as an individual disorder ignores other vast influences, including social, economic, educational, environmental and cultural differences in experience. The reduction of human experience to an expression of DNA or a wholly biological event shows an underlying bias and ideology”even though it is presented as objective research.(17)

Conclusion

Biological and genetic predeterminism seek to justify the status quo instead of trying to solve such existing social problems as, among others, race-based poverty, segregation, discrimination in housing and employment, substandard education, lack of equal opportunity, and violence. In this respect, they deny many core assumptions of Judaism, Christianity, and Islam: human equality and respect, individual responsibility, the value of education, the possibility of self-improvement, and the ultimate triumph of the human will by connection with the Divine.

Footnotes

1 Scott Foutz, Ignorant Science: The Eighteenth Century’s Development of a Scientific Racism. Quodlibet Journal 1, no. 8 (December 1999). Online at: www.Quodlibet.net.

2 Genesis 9: 20-27 was interpreted in such a way that Ham and his descendents were forever cursed to be a race of servants because Ham had looked upon Noah as he lay naked and drunk. The Qur’an does not mention this.

3 Robert Proctor, Racial Hygiene: Medicine under the Nazis (Cambridge, MA: 1988), 13.

4 Sven Lindqvist, Exterminate All the Brutes. Tr. Joan Tate (New York: 1996), 8.

5 Ibid., 9.

6 Ibid., 131.

7 Ibid., 107.

8 Proctor, Racial Hygiene, 48, 52.

9 Stephen Gould, The Mismeasure of Man (New York: 1996), 180, 181.

10 These and other arguments are discussed fully in Claude Fischer et al., Inequality by Design (Princeton: 1996); Russell Jacobi and Naomi Glauberman, eds., The Bell Curve Debate (New York and London: 1995); and Ashley Montagu ed., Race & IQ Expanded Edition (New York 1999).

11 Renato M. E. Sabbatini, The History of Psychosurgery, Brain & Mind Magazine (June: 1997). Online at: www.epub.org.br/cm/n02/ historia/lobotomy.htm.

12 Mitchel Cohen, Beware the Violence Initiative Project ” Coming Soon to an Inner City Near You, Synthesis/Regeneration 19 (Spring 1999). Online at: www.greens.org/s-r/19/19-07.html. This article recounts medical experiments conducted on minority children since 1992, and shows the close relationship between researchers and pharmaceutical companies.

13 Ibid.

14 Washington Post (29 July 1992). Online at: www.breggin.com/Mehlerart.html.

15 Frederick Goodwin, Understanding and Preventing Violence, (National Academy of Sciences and the National Research Council: 1992). Partially funded by the Centers for Disease Control, the U.S. Justice Department, and the National Science Foundation. Online at: www.breggin.com/Mehlerart.html.

16 Ibid.

17 Excerpted from Peter Roger Breggin and Ginger Ross Breggin, The War Against Children of Color: Psychiatry Targets Inner-City Youth (Monroe, ME: 1998). Online at: www.ftrbooks.com/psych/ breggin/ war_against_children.htm.