Abortion and women's rights.

Another in a series of paradoxes:
Abortion opponents boast of their moral outrage at killing, but most don't tend to support policies that would lower the inexcusable U.S. infant mortality rate below its present level, which is higher than virtually all of Europe.

Opposition to abortion is mostly driven by fear that making abortion easily available leads to sexual promiscuity and women not assuming their proper role in society, thus destroying the social fabric. An excellent book on this subject published by Cornell University Press analyzed the history of laws in all fifty states affecting women's rights and freedoms and those affecting the protection of life. It concluded that the states with the strictest abortion laws also offer the poorest protection of women's rights and worst protection of life in all areas other than abortion, and that restricting women's rights was a much stronger motivator of anti-abortion laws than fetal protection. (The Journal of Christian Ethics described the book as a balanced prescription for a "seamless garment of love for unborn children.")

U.S. slips in gender gap rankings.

Another in a series of paradoxes:
According to the Associated Press, the U.S. scored lower in the annual Global Gender Gap Report because the percentage of female legislators, senior officials and managers fell in 2007, and the pay gap between women and men widened.

Why is the U.S. 31st in the world in gender equality and not in the top ten? In part, it's a choice voters and potential voters are making. Young single women, whose opportunities are most affected by this gap, are a group that has in the past been least likely to vote.

The nature vs. nurture debate about gender.

Another in a series of paradoxes:
So-called "gender" feminists assert a blank slate theory: that men and women are inherently the same. Apparent cognitive and behavioral differences between men and women are purely a product of women’s subordination in a repressive patriarchy, they say, and should gradually disappear as women rise to a more equal footing with men.

But if the opposite were true, it could mean that we've been doing feminism all wrong – which could explain a lot about the movement's widespread stall after nearly forty years of trying to realize its promise.

Neuroscience has revealed gender differences in every major part of the brain. Many studies show brain regions that manage emotions, reasoning and even motor control are not the same in men and women. There are also huge gender differences in hormones that affect brain chemistry. One theory asserts that gender differences in brain function and chemistry largely cancel each other out so as to preclude gender differences from being seen in behavior.

Is gender insulting to women leaders?

Another in a series of paradoxes:
Gender denial by women in power seems to be seems to all too common in 21st century America. Responding to a question about her gender, Drew Faust, Harvard’s first female president, replied, "I’m not the woman president of Harvard, I’m the president of Harvard." N.Y. Times blogger Judith Warner agreed, arguing that attributing the newly appointed Faust’s notoriety as "a people person" to her gender "is to cut Faust off at the knees."

Yet gender is clearly an issue surrounding Dr. Faust’s appointment. It brings the number of female Ivy League Presidents to 50% - nearly to the percentage of women in the general population. Dr. Faust replaced a man who alienated many with his imperious style and his comments about gender differences. Dr. Faust, it is said, listens and makes people feel heard and included.

A N.Y. Times reporter researching an article recently found very few female CEO's willing to say anything about gender. Could it be that women executives still regard their gender as a professional liability?

Counter-veiling arguments.

Another in a series of paradoxes:
Last October, British Prime Minister Tony Blair said full-face veils (niqabs) worn by women were a "mark of separation" keeping women from fully participating in society. Blair was backing House of Commons leader Jack Straw, who had requested that a group of Muslim women meeting with him remove the veils that prevented him from seeing any part of their faces except their eyes. Italian Prime Minister Romano Prodi also said "it is important for our society" that women should not be hidden behind veils. Is this more than just another example of men telling women how to dress?

A preliminary issue about the veil is choice. Some veiled women insist that the choice is their own, but it seems apparent that for most veiled or burqa-clad women in the world the choice is religiously or culturally imposed. Removal of the veil in public would subject many women to social ostracism, beatings or death. So the veil issue is both about personal choice and about Western acceptance of a non-Western religious rule.

The controversy over veils in driver’s license photos was the subject of a recent dinner conversation. One of the participants, a male lawyer, argued that if a fingerprint could somehow be encoded onto an identification card, it would allow a woman who chose to be completely veiled for her driver’s license photo to nonetheless be uniquely identified in a traffic stop by police equipped with a fingerprint reader. This would eliminate the concern about identification that currently prevents some veiled women from obtaining driver’s licenses in the U.S. A woman who was part of the conversation countered that a full veil would still constitute a safety hazard, as it would obstruct both the peripheral vision and hearing of the driver.

Another male participant said that as a democracy that cherishes the full participation of all citizens in nearly all aspects of our governance and social values, we should show our collective disapproval of cultural norms that significantly restrict the full participation of either gender. Although the Equal Rights Amendment to the Constitution was never enacted, gender equality guides our public policies and values. We should impose those values on some of the privileges of citizenship, such as a license to drive a car, so as to discourage cultural practices that foster gender inequality.

A fourth member of the dinner group, a woman, said that we should follow the China model. The U.S. doesn’t approve of the Chinese government’s human rights policies, but has decided that making China a full player in the world economy will distribute economic power within Chinese society. The resulting affluence will be a force for freedom and democracy, and the people will demand change. Similarly, we should allow veiled women to drive so that they will have greater mobility and not be prisoners in their own houses. Once these women have a taste of freedom, they will demand change within their religions and cultures. Preventing them from driving will only maintain the separation of these women from mainstream Western culture and inhibit change.

Although the intersection between personal choice and practices imposed by long-standing and deep power inequities is difficult to navigate, it is a fundamental question in dismantling a hierarchy. What rules do you think we should impose on veil wearers?

To procreate or not to procreate? That is the question.

Another in a series of paradoxes:
A recent exchange between Senator Barbara Boxer and Secretary of State Condoleezza Rice highlights one difficulty in staking out a clear vision of women’s roles in the twenty-first century: women, like men, make different choices and do not share a single set of priorities. In a Senate hearing, Boxer tried to say that many of the Iraq War policymakers do not have as much as stake as the military families whose sons and daughters face death and injury in battle. Secretary Rice's supporters later complained that Boxer seemed to be criticizing Rice for not having children.

This conflict between two women policymakers illustrates the challenge of devising policies that improve the outcomes of the seemingly impossible choices currently facing many working parents, while at the same time not shifting the discrimination onto those choosing not to procreate. Should people of either gender who choose not to procreate have the priorities of their workplaces set my those who do, or vice versa?

Finally, the Boxer-Rice exchange also demonstrates how procreation and children are still regarded as women's issues. If the exchange had been between two men, it would have generated much less attention and criticism. It shows how far we still have to go to achieve gender equality. (Another lesson from the Boxer-Rice exchange is how quickly policy conversations can turn into partisan political fights that distract from the real issues. One of Rice’s supporters, Rush Limbaugh, rolled out the Clarence Thomas lynching metaphor to describe Boxer’s treatment of Rice.)