Paternalism can be abstractly defined as an outside party's definition of an individual’s concept of good. A key feature of paternalism is the limitation of personal freedom. This interference of individual liberty is justified by narratives of welfare, good, happiness, needs, interests and values. Whose personal freedom is limited, and the kinds of limitations imposed are decided by figures of authority and their personal interpretation of good, happiness, needs, interests and values—even if they don’t align with the conceptions of subordinates. Gerald Dworkin, a scholar of political philosophy, explains in his essay entitled “Paternalism” that the etymology of paternalism is rooted in the Latin word, pater (“father”). This reflects the implicit social hierarchies of paternalistic cultures, in which male heads of families were expected to be responsible for the welfare of dependents. In paternalistic convention, members of states, corporations, and communities existed under the presumably benevolent authority of male figures such as kings, presidents, or executives. These presumptions inform the “stratified economic, political, and social arrangements [of a society]” (Dworkin, 1972).

 

Sharing large historical crossover with paternalism, patriarchy is a social system in which males—even if not explicitly defined by constitution or laws—hold primary power. In patriarchal societies, males often predominate roles of political leadership, moral authority, and social privilege. Craig Lockard defines patriarchy as a system whereby men “largely control women and children, shape ideas about appropriate gender behavior, and generally dominate society” (Lockard, 2007). At the convergence of these two concepts is the root of female social subordination: a male conception of what is good.
 

Despite moderate feminist progress, the U.S. is still a patriarchal society—evidenced in part by the

fact that it has never realized a female president. With men in most positions of power, social dynamics and privilege are largely dictated by the male perspective.    

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By identifying the power dynamics inherent in a patriarchal and paternalistic society such as the United States, theorists, policy makers, and citizens can transcend this framework into other forms of inequality. Albeit daunting, it is important that we have a schema through which we can identify the mechanisms that perpetuate social inequality. The male conception of what is good for women and thoughtless perpetuation of these assumptions is evetnually internalized and manifests itself  Once we understand the mechanisms, we can launch activism targeted at the underpinnings of subordination and create sustainable change for gender equality.    

 

 Gender equality is fundamental to female sexual liberation and inextricably, female sexual/reproductive health. When applying this framework to Planned Parenthood, we can identify a strong link between gender subordination and health inequalities. The socialization of sexuality has perpetuated an unequal power dynamic in human relationships. This power dynamic manifests itself in many issues of social justice, democracy and human rights. When discussing sexual and reproductive health, we have to understand that sexual behavior is heavily dictated by informal spaces such as politics, media and social circles. These male-fabricated discourses seep into every facet of society and represent a tangible system of institutionalized practices such as health care infrastructure.

 

Furthermore, the discourses influence the way we understand and interact with everyday reality on an individual level: they influence an individual's decision if and how to seek health care: if an how to get tested to an STD; if and how to obtain oral contraceptives; if and how to get an abortion. In the contemporary patriarchy, it is crucial that we advocate for women’s health issues because—more often than not—it is men who orchestrate this tangible system of institutionalized practices. It is men who dictate the health knowledge and medical services available to women. Understanding the inherent inequalities associated with male-dominated social and political systems will allow us to combat those inequalities and advocate for women’s rights—creating a safer and healthier context in which all humans experience sexuality.    

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Abortion is an incredibly important and often necessary option for many women, but it is never a desirable one. Whether or not you believe a women should have that option, we can all get behind decreasing the need for abortion in the first place. Counterintuitively, this starts where most abortions are performed: in Planned Parenthood clinics. The more preventative contraception services and counseling that Planned Parenthood provides, the less need for pregnancy termination. It is therefore absurd to address the issue of abortion by dismantling the largest organization working towards a future where women won't need to face that difficult decision. Beyond the clinic, I believe that decreasing adverse sexual outcomes at a systemic level starts in our school systems. School based sexual education in America requires deep and meaningful reformation. Sustainable change starts with disseminating comprehensive, accurate, positive and socially inclusive information about our sexual bodies. 

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Unbiased access to family planning services won't be actualized until there are broad-based changes in how we approach and finance reproductive/sexual health care. In the meantime, however, the services that Planned Parenthood provides have an immediate, measurable, and irreplaceable impact on every global citizen.