Tag Archives: Responsibility

What’s the real cause of obesity in children?

Ari send me an article from the New York Times.

Excerpt:

It has become an article of faith among some policy makers and advocates, including Michelle Obama, that poor urban neighborhoods are food deserts, bereft of fresh fruits and vegetables.

But two new studies have found something unexpected. Such neighborhoods not only have more fast food restaurants and convenience stores than more affluent ones, but more grocery stores, supermarkets and full-service restaurants, too. And there is no relationship between the type of food being sold in a neighborhood and obesity among its children and adolescents.

Within a couple of miles of almost any urban neighborhood, “you can get basically any type of food,” said Roland Sturm of the RAND Corporation, lead author of one of the studies. “Maybe we should call it a food swamp rather than a desert,” he said.

Some experts say these new findings raise questions about the effectiveness of efforts to combat the obesity epidemic simply by improving access to healthy foods. Despite campaigns to get Americans to exercise more and eat healthier foods, obesity rates have not budged over the past decade, according to recently released federal data.

“It is always easy to advocate for more grocery stores,” said Kelly D. Brownell, director of Yale University’s Rudd Center for Food Policy and Obesity, who was not involved in the studies. “But if you are looking for what you hope will change obesity, healthy food access is probably just wishful thinking.”

Advocates have long called for more supermarkets in poor neighborhoods and questioned the quality of the food that is available. And Mrs. Obama has made elimination of food deserts an element of her broader campaign against childhood obesity, Let’s Move, winning praise from Democrats and even some Republicans, and denunciations from conservative commentators and bloggers who have cited it as yet another example of the nanny state.

[…]In one neighborhood in Camden, N.J., where 80 percent of children are eligible for a free school lunch, children bought empanadas, sodas and candy at a grocer, while adults said they had no trouble finding produce. Wedged in among fast food restaurants, convenience stores, sit-down restaurants, take-out Chinese and pizza parlors were three places with abundant produce: Pathmark and Save-A-Lot supermarkets and a produce stand.

Wow! So there is fresh produce everywhere! Why aren’t the children eating it?

Here’s another article Ari sent me from City Journal, by Theodore Dalrymple.

Excerpt:

About two-thirds of these malnourished young men take drugs, upon which they spend sums of money that, however obtained, would secure them nightly banquets. The drugs they take suppress their appetite: the nausea induced by heroin inhibits the desire to eat, while cocaine and its derivatives suppress it altogether. The prostitutes who stand on the street corners not far from where I live—they work a shift system and commute in from a nearby town in buses chartered by their pimps—are likewise grossly malnourished (they often end up in my hospital), and for the same reason. You’d think famine were stalking the land.

Not all the malnourished are drug-takers, however. It is when you inquire into eating habits, not just recent but throughout entire lifetimes, that all this malnutrition begins to make sense. The trail is a short one between modern malnutrition and modern family and sexual relations.

Take the young burglar whom I saw in the prison last week. There was nothing remarkable about his case: on the contrary, he was, if I may put it thus, an average British burglar. And his story was one that I have heard a thousand times at least. Here, if anywhere, is the true banality of evil.

He smoked heroin, but the connection between his habit and his criminality was not what is conventionally assumed: that his addiction produced a craving so strong, and a need to avoid withdrawal symptoms so imperative, that resort to crime was his only choice. On the contrary—and as is usually the case—his criminal record started well before he took to heroin. Indeed, his decision to take heroin was itself a continuation, an almost logical development, of his choice of the criminal life.

He was thin and malnourished in the manner I have described. Five feet ten, he weighed just over 100 pounds. He told me what many young men in his situation have told me, that he asked the court not to grant him bail, so that he could recover his health in prison—something that he knew he would never do outside. A few months of incarceration would set him up nicely to indulge in heroin on his release. Prison is the health farm of the slums.

I examined him and said to him, “You don’t eat.”

“Not much,” he said. “I don’t feel like it.”

“And when you do eat, what do you eat?”

“Crisps [potato chips] and chocolate.”

This pattern, however, was not the heroin talking, as addicts sometimes put it. Rather, it was the story of his life.

He had never known his father, who had not even achieved the status of myth in his mind. His father’s existence was more of a logical deduction, the product of the syllogism that runs: all humans have fathers, I am a human, therefore I have a father. To make up for it, he had known stepfathers aplenty, the last of whom was in a steady, though violent, relationship with his mother, a relationship that required the frequent intervention of the police to prevent its premature end through murder. He had left home when he was 16 because his stepfather had made it clear that he was de trop.

I asked the young man whether his mother had ever cooked for him.

“Not since my stepfather arrived. She would cook for him, like, but not for us children.”

I asked him what they—he and his brothers and sisters—had eaten and how they had eaten it.

“We’d just eat whatever there was,” he said. “We’d look for something whenever we was hungry.”

“And what was there?”

“Bread, cereals, chocolate—that kind of thing.”

“So you never sat round a table and ate a meal together?”

“No.”

In fact, he told me that he had never once eaten at a table with others in the last 15 years. Eating was for him a solitary vice, something done almost furtively, with no pleasure attached to it and certainly not as a social event. The street was his principal dining room, as well as his trash can: and as far as food was concerned, he was more a hunter-gatherer than a man living in a highly evolved society.

Maybe the solution to the problem of poor eating habits isn’t more government at all. Maybe the solution is more chastity and more marriage and more traditional families. More mothers and fathers in the home, and more family friendly policies like shared parenting, school choice and income-splitting. The UK just rejected that.

Paul A. Rahe calls the Catholic church to account on fiscal policy

Practicing Catholic Paul A. Rahe explains why he thinks that the Catholic Church made a mistake by supporting Obamacare.

Excerpt:

In the 1930s, the majority of the  bishops, priests, and nuns sold their souls to the devil, and they did so with the best of intentions. In their concern for the suffering of those out of work and destitute, they wholeheartedly embraced the New Deal. They gloried in the fact that Franklin Delano Roosevelt made Frances Perkins – a devout Anglo-Catholic laywoman who belonged to the Episcopalian Church but retreated on occasion to a Catholic convent – Secretary of Labor and the first member of her sex to be awarded a cabinet post. And they welcomed Social Security – which was her handiwork. They did not stop to ponder whether public provision in this regard would subvert the moral principle that children are responsible for the well-being of their parents. They did not stop to consider whether this measure would reduce the incentives for procreation and nourish the temptation to think of sexual intercourse as an indoor sport. They did not stop to think.

In the process, the leaders of the American Catholic Church fell prey to a conceit that had long before ensnared a great many mainstream Protestants in the United States – the notion that public provision is somehow akin to charity – and so they fostered state paternalism and undermined what they professed to teach: that charity is an individual responsibility and that it is appropriate that the laity join together under the leadership of the Church to alleviate the suffering of the poor. In its place, they helped establish the Machiavellian principle that underpins modern liberalism – the notion that it is our Christian duty to confiscate other people’s money and redistribute it.

At every turn in American politics since that time, you will find the hierarchy assisting the Democratic Party and promoting the growth of the administrative entitlements state. At no point have its members evidenced any concern for sustaining limited government and protecting the rights of individuals. It did not cross the minds of these prelates that the liberty of conscience which they had grown to cherish is part of a larger package – that the paternalistic state, which recognizes no legitimate limits on its power and scope, that they had embraced would someday turn on the Church and seek to dictate whom it chose to teach its doctrines and how, more generally, it would conduct its affairs.

I would submit that the bishops, nuns, and priests now screaming bloody murder have gotten what they asked for. The weapon that Barack Obama has directed at the Church was fashioned to a considerable degree by Catholic churchmen. They welcomed Obamacare. They encouraged Senators and Congressmen who professed to be Catholics to vote for it.

Now, when I think of Catholics, I think of fiscal conservatives like Jay Richards, Robert Scirocco and Jennifer Roback Morse. There are Catholics who understand the relationship between fiscal policy and religious liberty. But many lay Catholics who listen to the bishops, nuns and priests don’t understand how fiscal policy relates to religious liberty. And I think that this is a good opportunity for lay Catholics to consider the fact that the church can sometimes be wrong – because they can be too liberal not because they are conservative! Imagine that. Sometimes, it’s not a good idea to just take the word of “experts” on some matters. It’s better to puzzle things out for ourselves by reading the Bible and studying things like economics, and then deciding how to reconcile the goals of the Bible with the way the world works. I think that it’s the case that we can help the poor by keeping government small, and by letting individuals and families have more freedom – not less.

Low-income households spend 9% of their money on lotteries and gambling

J Warner Wallace of Please Convince Me tweeted this story from the Atlantic.

Excerpt:

The Mega Millions jackpot makes this the week to talk about lottery economics, so here’s a whopper: Households earning less than $13,000 a year spend a shocking 9% of their money on lottery tickets, Henry Blodget relays from a PBS report.* Are they clueless? Are they desperate? Are they economical? Maybe, probably, and possibly.

For the desperately poor, lotteries perform a role not unlike the obverse of insurance. Rather than pay a small sum of money in exchange for the guarantee of protection that you’ll need in the future, you pay a small sum of money in exchange for the small probability that you’ll win money to help your lot right away. It is, for lack of a better term, a kind of aspirational insurance.

So often, everyone acts as if low-income people are necessarily more virtuous than other for earn more, such that we should automatically redistribute wealth from frugal people to wasteful people. Instead of redistributing wealth, though, maybe we should be redistributing character and wisdom and restraint. Maybe the reason that the poor are poor is because although they have every advantage living in the prosperous west, that they just make poor decisions.

Black economist Walter Williams explains:

Avoiding long-term poverty is not rocket science. First, graduate from high school. Second, get married before you have children, and stay married. Third, work at any kind of job, even one that starts out paying the minimum wage. And, finally, avoid engaging in criminal behavior. If you graduate from high school today with a B or C average, in most places in our country there’s a low-cost or financially assisted post-high-school education program available to increase your skills.

Most jobs start with wages higher than the minimum wage, which is currently $5.15. A man and his wife, even earning the minimum wage, would earn $21,000 annually. According to the Bureau of Census, in 2003, the poverty threshold for one person was $9,393, for a two-person household it was $12,015, and for a family of four it was $18,810. Taking a minimum-wage job is no great shakes, but it produces an income higher than the Bureau of Census’ poverty threshold. Plus, having a job in the first place increases one’s prospects for a better job.

In fact, the number one cause of poverty is the decision by individual people not to marry before having children. That’s not caused by “corporate greed” or other bogeymen. It’s an uncoerced decisiojn that each person makes. If anyone is causing poverty, it’s the anti-marriage left which subsidizes and glamorizes single motherhood by choice and divorce.

Instead of making poverty more comfortable so that the poor can continue to make bad decisions, maybe we should be encouraging them to do the things that will life them out of poverty. Let’s pay the poor to finish school, get married, stay married, get a job, and wait before having children. And let’s support them by giving them school choice and other freedoms that allow them to escape the underperforming public schools. Fixing poverty doesn’t just mean handing people money – there are deeper issues.

What I also like about this story is that it was tweeted by a Christian apologist. Arguing about philosophy and science and history is good, but if we aren’t concerned about issues like abortion, marriage, poverty and freedom, then that’s not a good sign. Wallace should be commended for his concern for the poor.