Folks whose toolkit does not yet include American Black Feminism and Womanism may want to take a look at the New York Public Library’s, Black Feminism Introductory Research Guide, the scope of which is described here by Amara Green of the Schomburg Center for Research in Black Culture (Jean Blackwell Huston Research and Reference Division).
It includes work by Audre Lorde, Alice Walker, Zora Neale Hurston, Angela Davis, the Combahee River Collective and more via various forms of media: literature, manuscripts and archives, film, audio, and more.
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Feminist bioethics can benefit enormously from these resources. In fact, without them, we’re liable to go badly wrong. If you want to add some to your hopper, or refresh your memory, this is a useful tool.
In positive bioethics news, a UN report has found that more women and children survive today than at any other point in history. Since 2000, child deaths have been reduced by nearly half and maternal deaths by over one-third. This is primarily due to wider access to affordable and quality health care and the implementation of universal health care coverage.
Although this is positive news, there is still much work to be done. Millions of children and hundreds of thousands of women are still dying each year. And, rates of death are substantially higher in low income countries, meaning much work is needed to meet the demands of the principle of justice.
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Still, the new estimates reveal that 6.2 million children under 15 years died in 2018, and over 290,000 women died due to complications during pregnancy and childbirth in 2017. Of the total child deaths, 5.3 million occurred in the first 5 years, with almost half of these in the first month of life.
…
The estimates also show vast inequalities worldwide, with women and children in sub-Saharan Africa facing a substantially higher risk of death than in all other regions. Levels of maternal deaths are nearly 50 times higher for women in sub-Saharan Africa and their babies are 10 times more likely to die in their first month of life, compared to high-income countries.
The International Network on Feminist Approaches to Bioethics (FAB) is pleased to invite proposals for panels and papers for presentation at the 2020 World Congress (FAB 2020).
A street in Philadelphia is lined with flags from nations around the world. Trees and grass are on both sides of the street. Skyscrapers rise against a blue sky.
IAB Congress and FAB Congress rotate across the globe every two years, moving between Europe, Asia, and the Americas. The FAB World Congress will be held from 17-19 June 2020 at the University of Pennsylvania, in Philadelphia, PA, USA.
FAB is affiliated with the International Association of Bioethics (IAB). The final event of FAB 2020 will be a plenary session run jointly with IAB 2020.
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The 2020 IAB World Congress theme is: Solidarity and Autonomy – Bridging the Tensions.
The FAB 2020 FAB World Congress theme is: Feminist Perspectives on Solidarity and Autonomy
Submissions are particularly welcome on this theme and associated topics. We will also welcome submissions on approaches to feminist bioethics and submissions that examine other bioethical issues from feminist perspectives.
The conference organizers are keen to continue the strong FAB tradition of embracing contributions from a wide range of disciplines, including philosophy, social sciences, critical cultural studies (e.g. gender and sexuality studies, disability studies, race studies, etc.), law, public health, and others. We also particularly encourage submissions from early career researchers.
Following the two high-profile cases of Charlie Gard and Alfie Evans, parents’ right to pursue medical care for their child deemed futile by doctors is once again at stake in the UK.
Photo courtesy of BBC news.
Tafida Raqeeb suffered a traumatic brain injury in February of 2019 as a result of a arteriovenous malformation. Tafida’s mother, Shelina Begum, and her father, Mohammed Raqeeb, want to seek additional treatment for the five year old in Italy. But the Royal London Hospital says releasing her is not in the child’s best interests. A spokesperson for Barts Health NHS Trust announced that its clinicians and independent medical experts had determined “further medical treatment would not improve her condition”.
In England, the Children Act 1989 gives parents the responsibility to determine what happens to their child, including the right to consent or refuse medical treatment. However this right is not absolute, and a public body can challenge a parent’s judgment as not in the best interest of a child through the court system. A judge then makes a decision based on the best interest of the child.
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In 2016, Alfie Evans‘ parents fought to have him transferred to Rome for treatment after he was born with a degenerative neurological condition. When this request was denied, his parents appeal as far as the European Court of Human Rights, as well as appealing to the Pope. Alfie was granted emergency citizenship by the Italian Ministry of Foreign Affairs, however the UK court still denied the request for transfer. Life support was withdrawn. In 2017, Charlie Gard’s parents fought to bring him to the United States to receive experimental treatment for encephalomyopathic mitochondrial DNA depletion syndrome. Their request was denied, and the infant was eventually removed from life support.
At the heart of these tragic cases is a conflict between the principle of autonomy and the principle of non-maleficence. The right for parents to choose medical treatment for their child is a key component of the principle of autonomy. At the same time, this must be balanced with the principle of non-maleficence, which guides against treatments that cause additional suffering with no anticipated benefit from the treatment to offset the harm.
Tafida’s case will be heard by the UK High Court on September 9th.
Amidst a devastating outbreak, scientists and doctors in the Democratic Republic of Congo have been running clinical trials on experimental Ebola treatments. Now, they have been successful. While an experimental vaccine had been providing protection from catching the virus, the new treatments are groundbreaking for people who are already infected.
Photo courtesy of Wired.com
New monoclonal antibody treatments were able to lower death rates to as low as 11% for those treated soon after being infected. With this good news and success there is still a lot to be done, however, in terms of containing the Ebola epidemic.
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“Today’s news puts us one more step to saving more lives,” said Ryan. “The success is clear. But there’s also a tragedy linked to the success. The tragedy is that not enough people are being treated. We are still seeing too many people staying away from treatment centers, people not being found in time to benefit from these therapies.”
An August 2019 report from the UN on land use and climate change names the production and consumption of meat as a major contributor to climate change. While the report stopped short of calling for vegetarianism or veganism, it emphasized that the West’s high consumption of meat and dairy produce is fueling global warming.
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The question of the morality of eating meat is approached in bioethics from the angle of non-human animal suffering as well as the effects of eating meat on human health and welfare. As the link between the production of animal products and climate change has become scientifically established in recent years, environmental concerns have introduced a powerful moral argument for reducing or eliminating the consumption of animal products.
The emphasis of the report is also a pressing reminder of the effects of our daily lifestyle and consumer choices on overall global health.
Over at Vice yesterday, Rachael Sigee has an article that is worth a look: When Domestic Abuse Destroys Your Childbirth Plan. The subtitle? “Over a third of domestic violence gets worse or starts during pregnancy. Two women break down what it’s like to survive abuse while giving birth.”
Sigee writes:
Despite having had a traumatic emergency caesarean with her first child, Selina’s husband thought she should have a VBAC (vaginal birth after caesarean) for her second. Specifically, a water birth at home with no pain relief. She recalls telling his family she did not want him at the birth, but “they thought I was this crazy, hormonal, pregnant woman.”
It was only when Selina’s mother intervened that her now ex-husband drove her to A&E. Once there, he continued to insist: “You can do this naturally. The medicine is bad for the baby. You are so strong.”
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Like many comments from abusers who specialize in controlling and manipulating their targets, this has what philosophers and linguists call “attributional ambiguity”: it could be motivated by concern and admiration but it could also be motivated by utter disregard for the person’s own stated preferences and identity. Only the pattern of behavior tells us which it might be. For Selina, that pattern revealed a desire to control and manipulate and included a not-uncommon (for abusers) diversion of services intended for her, from her, to him.
“This went on for about 30 hours,” Selina remembers. “I didn’t have any pain relief and at that point I told the doctor, ‘Give me everything you have.’” In fact, her husband was secretly helping himself to her gas and air.
During their nine-year relationship, Selina, now in her early thirties, was subjected to physical, psychological and financial abuse. His controlling behaviour pulverised her autonomy. It also extended to her birth plan. “At the time I didn’t think of it as pushy or sinister,” she says. “It was very encouraging and persuasive.”
Her story exists under the umbrella of coercive control, which became a crime in England and Wales in 2015. Signs include isolating someone from friends and family, depriving them of basic needs, monitoring their time and activities and humiliating, degrading or dehumanising treatment.
Head over to the article and read it in full for more on this issue, which is underattended in the literature on informed consent. It’s pretty easy to see how this is a problem for the kind of individualistic isolated autonomy perspective that dominates bioethics. But things get usefully nuanced when we ask, how can we make sense of this violation of autonomy from a feminist relational autonomy perspective? And how can this context help us think about similar manipulation/coercion by providers with respect to the decision-making of laboring or pregnant patients?
Whenever we see stories about the “plight” of women in developing nations, it’s critically important to step back and ask whether the journalistic framing is rooted in condescending colonialism, painting a picture of a problem as affecting women in the Global South alone when in fact it spans cultures and nations. This is especially so when it comes to stories about menstruation, as we saw in criticalresponses to the Oscar-winning documentary film Period. End of Sentence.
A recent BBC story, however, reveals a troubling practice in India–one ofmany surrounding menstruation–that illuminates:
(1) the kinds of choices women must make when poverty and discrimination leave them few options, and
(2) possible wrongdoing by physicians who do not adequately inform women of the consequences of those choices.
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A mural by artist Neelim Mahanta installed in Guwahati, India, on Menstrual Hygeine Day in 2019. For more, see NDTV.
According to Pandey, reports from Indian media in the Western state of Maharashtra reveal:
that thousands of young women have undergone surgical procedures to remove their wombs in the past three years. In a substantial number of cases they have done this so they can get work as sugarcane harvesters. Every year, tens of thousands of poor families from Beed, Osmanabad, Sangli and Solapur districts migrate to more affluent western districts of the state – known as “the sugar belt” – to work for six months as “cutters” in sugarcane fields. Once there, they are at the mercy of greedy contractors who use every opportunity to exploit them. To begin with, they are reluctant to hire women because cane-cutting is hard work and women may miss a day or two of work during their periods. If they do miss a day’s work, they have to pay a penalty.
…Because of the poor hygienic conditions, many women catch infections and, activists working in the region say, unscrupulous doctors encourage them to undergo unnecessary surgery even if they visit for a minor gynaecological problem which can be treated with medicine.
…My colleague Prajakta Dhulap from the BBC’s Marathi language service, who visited Vanjarwadi village in Beed district, says from October to March every year, 80% of villagers migrate to work in sugarcane fields. She reports that half of the women in the village have had hysterectomies – most are under the age of 40 and some are still in their 20s.
Dhulap reports that several women have developed disabling pain since the hysterectomies which has rendered them unable to work, even though it is to be able to work that they underwent the procedure.
Pandey goes on to discuss the claims of garment workers that, instead of being given a day off of work when they suffer from menstrual pain–menstrual leave is granted by some companies in India, by Bihar state in India, and in other nations to varying extents–say they were instead required to stay at work and given medications by their employers. The type of medication, side effects, risks, and benefits of the medication were not disclosed.
Pandey closes by noting that menstrual welfare measures, and indeed centralized government welfare measures generally, “rarely benefit those employed in India’s vast unorganised sector, which means that women like those working in Maharashtra’s sugarcane fields will remain at the mercy of their contractors.”
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EDITOR’S NOTE:This contribution comes to us from new contributor Sean Valles, Associate Professor of Philosophy at Michigan State University. Valles studies the interplay of ethics and scientific evidence in population health, including race & migration issues and climate change issues.
“Help, bioethics friends. The bioethics blog I run is all bad
news. Do we have ANY good news?” Alison Reiheld posted that question on social
media, leading to a conversation and now this blog post. So, to answer her
question, I see the growth of the interdisciplinary field “population health
science” as good news. This is the field I examine in my book, Philosophy
of Population Health: Philosophy for a New Public Health Era (Routledge 2018). I was motivated to make sense of how and why scholars writing
about “population health” created a scientific framework that has “an explicit
concern with health equity” as a foundational tenet (Diez Roux, 2016, p. 619).
Over at Canada’s Impact Ethics blog, feminist bioethicists and disability theorists Teresa Blankmeyer Burke and Jackie Leach Scully reflect on the Russian project to use CRISPR technologies to “correct a mutation that leads to hereditary deafness.” Blankmeyer Burke and Scully apply the Nuffield Council’s principles on genetic modification to consider the issue. These include a requirement of seriousness of the condition. They ask:
But is deafness a “serious” condition that justifies heritable genome editing? If by “serious” we mean something like “severely compromising any chance of having a good life”, the claim that deafness counts as a serious condition is open to challenge. Audiological deafness is highly variable, ranging from mild hearing impairment to almost complete absence of sound perception. Its effects on people’s well-being are similarly variable, and influenced by the surrounding social attitudes, culture and laws, including civil rights protections. Not all deaf people think they are disabled. Many consider themselves to be simply members of a cultural group that uses signed language to communicate. Those who identify strongly with a thriving signing Deaf community can often express a preference for having deaf children and find attempts to prevent the transmission of heritable deafness offensive and horrific.
While the Siberian couples in this case may want to have hearing children rather than deaf children, that alone doesn’t prove that deafness per se is “serious”; there might be many other factors, including cultural attitudes towards deafness and disability, that are influencing their judgements. Additionally, the experience of these individuals is specific to their particular community, context, and time, which are not necessarily those of their future offspring.
Burke and Scully also consider whether the tech is likely to decrease social justice and increase marginalization. They conclude that “It is wildly premature for any scientist to suggest moving forward now, and particularly irresponsible to do so with a condition that at least some affected people consider to be not a “serious condition”, but just a normal variation of human being.”
Everything Scully has written for IJFAB Blog over the years can be found at her IJFAB Contributor page
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There is an article that I suggest ought to be read as widely as possible. Underneath the anti-vaxxer exterior lies much scientific misinformation, compounded by phobias, conspiracy theories, and general hubris that views those who take science and medicine to be areas of substantive, relevant knowledge and practice not just with suspicion, but with contempt. Or, as I was recently told, as “sheeple” who uncritically just accept whatever “big science” and “big medicine” are selling.
To wit, a few quotes from the anti-vaxxer “side” (anonymized to protect the sources):
Because there is no way that they can accept that their most dearly-held beliefs are just that. That germs are real. That disease is real. That they are not ultimately and completely in charge of their health. And that they are not immune to…anything…just by virtue of thinking and wishing that they are.
But often, arguing with people in the anti-vaxxer echo-chamber is a bit like talking to members of the Flat Earth Society. They absolutely need something to be the case — forget the evidence. They seem to truly believe that they, and those who think like them, are in possession of a central and fundamental truth not just about human biology, but about the nature of medicine, healing, and of health itself that is absolute and irrefutable — if only “big science,” “big medicine,” and “big pharma,” along with the media and all those gullible masses who swallow the propaganda, would step aside and let the secret knowledge shine through. This very personal desire to see themselves as possessors of a special, hidden truth — the kind to which only those who are clever enough not to be fooled have access — tends to override any arguments, reasons, evidence, sense itself.
“You’re such a monster!” “Yeah, Crane monster!” “Cranemonster!”
–kids when I played soccer/football hard during PE (my maiden name: Crane)
“Not only is there a typical style of throwing like a girl, but there is a more or less typical style of running like a girl, climbing like a girl, swinging like a girl, hitting like a girl. They have in common, first, that the whole body is not put into fluid and directed motion, but rather, in swinging and hitting, for example, the motion is concentrated in one body part; and second, that the woman’s motion tends not to reach, extend, lean, stretch, and follow through in the direction of her intention. For many women as they move in sport, a space surrounds them in imagination which we are not free to move beyond; the space available to our movement is a constricted space.”
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Megan Rapinoe striking a now-famous, and much critiqued, goal celebration pose in the USA vs. France game which she repeated in the Final against Netherlands. Within seconds, her team mates jumped on her from behind in shared joy and she bore their weight as they gathered around. IMAGE CREDIT: Getty Images.
Today, July 7 of 2019, the US Women’s National Team won the FIFA Women’s World Cup against a stellar Netherlands team whose goalie won the Golden Glove and whose many excellent players gave up only five goals in the entire Cup. Two of those were to the US in the final match, scored by Rose Lavelle and Megan Rapinoe. Rapinoe won the tournament’s Golden Boot for the most goals scored during the tournament and the Golden Ball for best player of the tournament. Over the course of the 2019 Women’s World Cup, Rapinoe’s goal celebrations have garnered much attention, critiqued for perceived arrogance and lauded for palpable joy.
Watching all of the women’s teams play, I am struck by how the style of women’s movement has evolved in athletics over the years. Women’s tennis has moved from a constrained style of play to the powerhouse muscular-but-precise styles exemplified by Serena and Venus Williams and a whole new generation of players. Women’s soccer/football, too, has shifted within my lifetime.
The frisson of liberation from Brandi Chastain’s shirt-removing celebration after kicking the winning penalty in the 1999 Women’s World Cup was in part a liberation from the constraints that Young described and which I felt keenly in my youth, a time when the effects of Title IX on women’s sport in the USA were only beginning to manifest. When I played during my year abroad at University of Aberdeen in the early 90’s, where there was no Title IX, most of the women on the Uni football team hadn’t played since they hit puberty: that was when the leagues dried up and their parents told them it was time to grow up and become young women. Who apparently were not supposed to play soccer. I played with those women and we loved every second of it. It was into that reality that this image of Chastain fell.
Brandi Chastain tears her shirt off in celebration after scoring the Cup-winning goal in the 1999 Women’s World Cup. This, too, was roundly critiqued by some for being unladlylike and yet also loved by others for its pure joy.
