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Youth Protecting Youth: Nazis?

This post was written for Youth Protecting Youth by ypyinfoofficer. It does not necessarily represent the views of NCLN.

On Tuesday, October 26th, Youth Protecting Youth (YPY) will host a speaker from the Canadian Centre for Bioethical Reform (CCBR) who will compare abortion to genocide.

YPY held a debate last October which also featured a member of CCBR. The debate included discussion surrounding abortion and graphic media showing it, and was difficult to watch. Outrage, conflict and controversy accompanied the event, and YPY’s club status was revoked (it has since been reinstated[1]). But subjecting oneself to such controversial views and unpleasant material is important because this inflammatory comparison is worthy of critical, reasoned academic consideration.

Exploring emotional responses to vocabulary is a good place to begin. The ability to talk about things constructively is affected by individual emotional responses to them. For example, words like “Nazi,” “genocide” and “abortion” appearing so closely after one another may elicit emotional responses that can blind people to the content of a message and prevent critical consideration. Different ideas about the words’ meanings can also prevent a reasoned exchange; the words “Nazi” and “genocide” are associated with universally deplored, horrible situations involving large loss of life, but we can’t immediately understand the subtleties of what is (or isn’t) implied by their use unless we continue listening. Looking beyond the words and the distress they cause enables deeper investigation of the ideas they attempt to describe.

When someone refers to genocide, it is often assumed that because the speaker is describing a terrible crime against humanity, he or she is implying that its perpetrators are pure evil. That isn’t always the case; genocide is simply a word, coined in 1944 by Raphael Lemkin as a tool of language to describe the Holocaust. It has undergone minor changes in meaning[2] but it is well-described as the intent to destroy an identifiable group systematically. The use of the term “genocide” doesn’t immediately imply that its perpetrators are extraordinarily terrible people. Indeed, those involved in it are usually normal people:

In the 1960s, researchers at the University of Yale carried out a now-famous set of experiments to test the effect of authority on people’s consciences and decision-making. The experimental psychologist, Stanley Milgram, explains:

In the basic experimental designs two people come to a psychology laboratory to take part in a study of memory and learning. One of them is designated a “teacher” and the other a “learner.” The experimenter explains that the study is concerned with the effects of punishment on learning. The learner is conducted into a room, seated in a kind of miniature electric chair, his arms are strapped to prevent excessive movement, and an electrode is attached to his wrist. He is told that he will be read lists of simple word pairs, and that he will then be tested on his ability to remember the second word of a pair when he hears the first one again. Whenever he makes an error, he will receive electric shocks of increasing intensity…

The teacher is a genuinely naive subject who has come to the laboratory for the experiment. The learner, or victim, is actually an actor who receives no shock at all. The point of the experiment is to see how far a person will proceed in a concrete and measurable situation in which he is ordered to inflict increasing pain on a protesting victim.

The results of the experiment are well-known. Contrary to the researchers’ expectations, the majority of subjects continued to administer shocks right up to the supposed maximum voltage, by which time the “learner” had ceased screaming in agony and was silent as if unconscious.

The ethics of doing this research were contested, but the results were even more controversial. The experiment, carried out shortly after WWII, was conducted with German citizens’ submission to Nazi authority (and American citizens’ susceptibility to similar coercion) specifically in mind. Milgram states:

Ordinary people, simply doing their jobs, and without any particular hostility on their part, can become agents in a terrible destructive process. Moreover, even when the destructive effects of their work become patently clear, and they are asked to carry out actions incompatible with fundamental standards of morality, relatively few people have the resources needed to resist authority.[3]

In conclusion, the perpetrators of genocide need not be evil incarnate – coercion and the reassurance of being in accord with authority alone are enough to suppress most consciences. When women are confronted with an unplanned pregnancy, they can be coerced into choosing abortion by society’s failure to support them. They can be reassured about its legality and safety by practitioners, who are medical authorities. Having been deceived and possesing no malignant intent, they fall prey to promptings to abort in the same way that the “teachers” of Milgrams experiment relinquished responsibility for their actions and cached in their consciences when put under pressure.[4]

Pointing this out isn’t meant to excuse genocide. Nor does YPY condone abortion. It is meant to show that comparing abortion to genocide doesn’t necessarily involve condemning the women who choose it.  Indeed, it shouldn’t; YPY doesn’t believe in condemning people. A crucial distinction must be made between condemning actions and condemning people, and recognizing this distinction is central to being pro-life.[5]

An echo resembles its origin but remains distinct. Many similarities exist between abortion and widely recognized instances of genocide, as do some differences. These can be brought forth and examined critically – in the spirit of inquiry that is so important at university – if there is room for compassion and careful understanding of language and ideas. At this year’s fall presentation, these similarities will be explained and their substance revealed. Take action to consider the urgent consequences for our society if such comparisons do have merit, and make an informed decision by attending “Echoes of the Holocaust” and preparing for the question period that will follow.

Presentation will take place Tuesday, October 26th at 5:30 pm in the Bob Wright Centre: SCI B150.



[3] Milgram, Stanley. (1974), “The Perils of Obedience.” Harper’s Magazine. Abridged and adapted from Obedience to Authority.

[4] It is worth pointing out that YPY believes men to be just as vulnerable to the destructive forces described above as women are. The pressures that society puts on women in such situations are immense, and attempting to sympathize about the anguish of these women doesn’t presume them to be weak or incapable of choosing life.


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