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Unethical Care for Laboring Women in British Prisons and for Indigenous Women in Canada
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Alas, I am getting ready to go to FAB Congress in Bangalore, India soon, so I don’t have the time to  craft a full argument on two news stories about reproductive ethics that came to my attention this past week.  But I did want to take this chance to get them out there for y’all to consider in case you missed them.

On November 13, 2018, the Canadian Broadcasting Corporation reported on how indigenous women in some hospitals were kept from seeing their newborns until they agreed to sterilization. This is clearly coercive, and seems to directly target ethnicity as a reason for sterilization. It ties into a history of decisions in North America made for and about indigenous peoples that have had devastating effects on reproductive choice and have reinforced settler-colonial attempts to confiscate land and resources from people whose numbers dwindle in part because of coercive reproductive practices. The CBC article reports that:

At least 60 Indigenous women are pursuing a class-action lawsuit launched last year, alleging they underwent forced sterilizations over the past 20 to 25 years in Saskatchewan. Each woman is claiming about $7 million in damages.

In most of the cases — some happening as recently as 2017 — the “women report being told that the procedure was reversible,” [Alyssa] Lombard [a lawyer at an indigenous-owned law firm representing the women] said. She said the procedures, known as tubal ligation, have had a huge effect on the women.

A woman in a black shirt and black blazer stands in front of a background green with vegetation. Her hair is dark black and falls to her shoulders. She has a slight smile.

Alisa Lombard is representing at least 60 women in the lawsuit. Each woman is claiming about $7 million in damages.

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In January of 2017, the Saskatoon Health Region separately apologized for, and admitted that, such coerced sterilizations have happened. However, this current class action lawsuit is directed against the physicians who performed the procedures, including some who were sterilized even after SHR’s apology. In 2015, the Saskatoon Star Phoenix led reporting on this issue, opening with the case of Brenda Pelletier, awoman who, while allowed to spend time with her baby, was pressured to consent to sterilization before the hospital would allow her discharge. Like other women subject to the pressure of not being allowed to see their children, those charged with getting her consent said or implied that the procedure was reversible. The Saskatoon Star Phoenix gave a difficult-but-essential-to-read explanation of the history of settler-colonial regulation of indigenous women’s reproduction and interviewed author Karen Stote who insists that these instances cannot be understood without being placed in to the larger historical context. For more on the global context of this issue, see the 2014 UN paper from the Inter-Agency Support Group on Indigenous Peoples’ Issues called “Sexual and Reproductive Health and Rights of Indigenous Peoples” and the UN interagency statement “Eliminating forced, coercive, and otherwise involuntary sterilization.”
An indigenous woman is the focal point of this image (other women can be seen behind her). She has a listening device on one ear, is wearing a woven headband in a North American indigenous pattern, has her hands nested at her chin, and a tear has rolled down her face.

A woman cries while listening to Testimony on Sterilization of Indian Women: The United Nations International NGO Conference on Indigenous Populations and the Land, Geneva, Switzerland, 1981. PHOTO CREDIT: Dick Bancroft, Minnesota chronicler of the American Indian Movement (AIM)

 

Meanwhile, across the pond in the U.K., pregnant women in prisons have been denied adequate labor & delivery care. While the headline reads “Female prisoners in England left to give birth without midwife”, that might imply that the issue is that female prisoners did not have access to midwives in addition to obstetricians. The truth is far more heinous.

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Woman’s Body as Public Property: Title X and Reproductive Choice in Trump’s America
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Initiated in 1970, Title X is the only federal grant that is solely dedicated to providing family-planning funding, with a focus on serving low-income populations. The Title X program historically allowed all women, regardless of economic circumstances, access to birth control methods of their choice.  The program was intended to be judgment free and to provide all options to low-income women, who may not otherwise have access to them.

Women served: 3.8 million. 822,300 unintended pregnancies averted, 277,800 abortions averted, 188,700 adolescent pregnancies averted. Without Title X in 2015, unintended adolescent pregnancy would have been 44% higher, and unintended pregnancy and abortion would have been 31% higher.

This 2017 infographic from the Guttmacher Institute gives a brief overview of Title X services in 2015.

In June of 2018, the Trump administration introduced new standards for the program. The changes, lauded by conservatives such as U.S. Representative Ron Boyd in a November 11 editorial, will now emphasize natural family planning methods over methods such as the pill, IUD, and implant. These medical contraceptive methods are far more effective under real life circumstances than natural family planning, as Kathleen Sibelius argued in an October 2018 editorial. Natural family planning is only as effective as other methods when practiced perfectly, and the work involved is considerable: the most accurate methods include taking daily body temperature and monitoring cervical secretions. This leads many women to seek methods that offer maximum effectiveness with more convenience. A survey of low-income women in Texas likely to utilize the Title X program showed that less than 1% intended to use natural family planning.  The change in standards no longer requires all Title X providers to offer all types of birth control.  All providers are required, however, to offer counseling on natural family planning. The shift in emphasis for the Title X program reflects a move to actively promote natural family planning as it is often regarded by religious groups as a “natural” form of birth control in line with church teachings.  Additionally, the proposed changes reflect an underlying agenda to exempt employers from having to cover birth control methods some find morally objectionable, such as IUDs, which some still falsely believe are “abortive” methods.

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Decolonizing IJFAB Blog: Attention to Nations and Contexts on the African Continent
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IJFAB Blog is beginning a new occasional series, “Decolonizing IJFAB Blog.” Medical Ethics has long been dominated by North American / European toolkits and contexts. This is certainly true of this Blog even though we are associated with the International Journal of Feminist Approaches to Bioethics. While the journal’s logo includes a map of the world, the IJFAB Blog topics tend to deal with the North American context and occasionally the European context. The Blog Editors have generally been American, and their interests in global bioethics have not consistently translated into better inclusion of other medical ethics contexts and issues on this Blog.

In this recurring series, we will post links to some articles that will help the reader to expand toolkits and contexts. The goal is not to give a complete or representative view, but to give more of a view than is normally given, to pay attention, and to begin to develop new tools and background information. Feel free to suggest more resources on the comments (blogs, articles, books, folks to follow on Twitter).

Here are some resources that drive us to think about medical ethics with respect to some of the many nations and context on the African Continent. Providing these resources is meant to give us a start and does not mean that the Editor necessarily agrees with the authors’ specific positions. It certainly does not mean that these are the only or even the best resources. But they are a start. We begin with a few websites, and move into discrete articles and a book.

 

  • Encyclopedia of Bioethics, Medical Ethics, History of Africa: Sub-Saharan Countries: acknowledges that issues are “not homogeneous in any sense” over this nine million square miles of many countries and peoples. Includes discussion of melding traditional medicine with western medicine, the ethics of training and paying doctors, population and family planning and abortion especially with respect to foreign aid, healthcare and research in the era of AIDS, and biomedical research ethics.
  • The archive of the South African Journal of Bioethics & Law reveals a whole host of important topics and cases.  The current issue focuses on the Life Esidimeni case, in which institutionalized mental health patients were badly mistreated–starved and neglected–resulting in 143 deaths. It spurred deinstitutionalization efforts, which have been characterized as “a shambles.”
  • The South African Medical Association‘s section on Law & Ethics includes a list of Casebook studies and Articles on topics ranging from physician responsibility to discuss costs, to room  sharing, to going on strike as a labor action, to treatment of immediate family members, to whether physicians are allowed to refuse to fill out the J88 form which is the medical evidence form required in order for a patient to proceed with a criminal complaint in cases of rape or assault or attempted murder. This latter pertains to whether victims are denied access to justice by physicians, since without this form a victim cannot lay charges. Another uniquely South African issue considered as a case is the 2014 case of the selling of anti-apartheid activist Steve Biko’s post-mortem report.

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In this chapter in Rosemarie Tong’s edited volume on global feminist bioethics, de Gruchy and Baldwin-Ragaven argue that health professions maintain particular global power relations, as evidenced by the way that South African health professionals and institutions supported the apartheid state in its violation of the basic human rights of black people.

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Society is too slow to learn what learned people look like: Black women ARE what a doctor looks like
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Two years ago, in the wake of an incident in which a black woman doctor attempted to render medical aid and was dismissed due to doubt that she was a physician, IJFAB Blog featured a post on the issue of young black women not fitting the social imaginary of what a doctor looks like.

On Tuesday, October 30 of 2018, Dr. Fatima Cody Stanford was on a flight when she noticed a nearby passenger in distress and began rendering assistance. Flight staff approached and expressed doubt that she ought to be involved. She produced her medical license. “Are you a head doctor?” one of them asked. “Are you actually an M.D.?” A flight staff member then asked if the license was really hers. Dr. Stanford later said that she carries the medical license with her at all times because “I know I don’t look the part.”

A brown-skinned woman in a purple sleeveless professional-looking dress is smiling at the camera, her dark hair loose on her shoulders. The text indicates that this is Dr. Fatima Cody Stanford who is a doctor at Massachusetts General Hospital and an instructor at Harvard Medical School.

This image is a screenshot from The Nov 2, 2018 New York Times article on this event.

We have here a case of the most profound doubt about the expertise and trustworthiness of black women. Philosophers call this epistemic injustice, which involves doubt in persons as knowers and knowledge producers, as well as in the reliability of persons’ testimony. Black feminists have long written of this phenomenon’s application to black women, notably including sociologist Patricia Hill Collins’ influential work on why black women are not included in the canons of knowledge producers.

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NASSP CFA for E-APA 2019

Call for Abstracts

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The North American Society for Social Philosophy is seeking abstracts for paper presentations at the 2019 E-APA NASSP Session at Sheraton New York Times Square, New York, New York on January 9th, 11:15 am – 1:15 pm. Proposals in all areas of social philosophy are welcome. Abstracts are due by November 1st, and should not exceed 300 words. Please send your abstracts to EasternNASSP@gmail.com

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Patience with the blog, please
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Hello, folks.

Sometime in the past day or two, one of the blog’s authors was hacked.  Someone then posted a series of semi-random posts backdated for several months.

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New ACTUAL blog content is coming soon, with four great entries in the pipe for posting later this week and next week.

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New IJFAB issue is out!
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Hi, folks. The new Fall 2018 issue of IJFAB is out.

The theme is “Feminist Phenomenology, Medicine, Bioethics, and Health.” While most of the articles are subscription-only or accessible through various databases/indices, the The truth is that it began as a way to keep the 5 year order cialis old little brother occupied between the start of big sister’s dance class and the end of her class. Potency Most often than not, the brand name viagra ordination version of these medications. So, massage Mast Mood oil the efficient herbal massage oil gently on the male organ to get strong and rock hard erections and thus it helps to overcome the condition, but also prescription free viagra to make ED treatment simple than ever. Ensure no damage or dysfunction of http://opacc.cv/opacc/wp-content/uploads/2010/08/.._documentos_contabilistas_Modelo%2012.pdf cialis brand 20mg the apparatus beforehand. href=”https://www.utpjournals.press/doi/abs/10.3138/ijfab.2018.05.28″>Introduction to the special issue by Guest Editor Lauren Freeman is open access. Freeman places the special issue in context, and summarizes each article. Want to see what’s in store? Check it out!

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At the intersection of “fat” and “female”, it can be hard to get health care providers to provide health care
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Over at Inc., Suzanne Lucas has a good piece published August 27, 2018 on how unconscious bias can affect fat women’s access to health care. Too often, says Lucas, their testimony may be dismissed with dire consequences, because of their fatness or their femaleness or the intersection of both. She gives two cases and links to a relevant study.  As Lucas rightly notes, the intersection of fat and female with other socioeconomic groups (black, latina, queer) might also be something to consider.

Everywhere I have seen this posted on social media, commenters have pitched in with their own tales of symptoms being blamed on fatness that were actually something else, tests not being run, complaints dismissed as mere stress or worry (common for women), etc.
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Founding member of Feminist Approaches to Bioethics Network, Brazilian bioethicist Prof Debora Diniz, in hiding due to death threats

Yesterday, The Guardian reported on the dire straits afflicting Debora Diniz in Brazil. Diniz, a founding member of the Feminist Approaches to Bioethics Network (FABnet) which birthed IJFAB and consequently this blog, has gone into hiding.

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Screen cap of the Guardian article by Dom Phillips with the headline “Professor forced into hiding by death threats over Brazil abortion hearing”, referring to feminist bioethicist Deborah Diniz

Diniz has long experienced harassment in Brazil for her feminist advocacy over women’s reproductive rights. She has worked with organizations such as the International Women’s Health Coalition, working groups studying the effect of zika virus recommendations on women’s reproductive rights, and more. Her New York Times opinion piece on zika and Brazilian women’s right to choose is recommended reading. In the context of WHO and Latin American government recommendations for women who might become infected to not become pregnant, she wrote:

Lost in the panic about Zika is an important fact: The epidemic mirrors the social inequality of Brazilian society. It is concentrated among young, poor, black and brown women, a vast majority of them living in the country’s least-developed regions. The women at greatest risk of contracting Zika live in places where the mosquito is part of their everyday lives, where mosquito-borne diseases like dengue and chikungunya were already endemic. They live in substandard, crowded housing in neighborhoods where stagnant water, the breeding ground for disease-carrying mosquitoes, is everywhere. These women can’t avoid bites: They need to be outdoors from dawn until dusk to work, shop and take care of their children. And they are the same women who have the least access to sexual and reproductive health care.

This is characteristic of Diniz’s carefully honed attention to the impact of the social location of women on their access to healthcare. You can find a summary list of her many Spanish-language and English-language contributions to the bioethics and feminist literatures here. Diniz also has delved into the use of film to effectively reach the public about bioethical issues (see the links at the end of this post for details).

Now, The Guardian reports, Diniz finds herself in protective custody, hiding from those who have credibly threatened her with death and other terrors. Why? For her role in advocating for Brazil to liberalize its laws on abortion after a near-total ban on abortion under any circumstances was passed out of a Brazilian congressional committee in late 2017. As per Dom Phillips’ reporting on the issue,

Abortion is banned in Brazil unless a woman has been raped, her life is in danger, or the foetus has anencephaly, a fatal brain disorder. Unsafe abortions leave 250,000 women in Brazil hospitalised annually and cause 200 deaths.

Diniz has been in hiding leading up to a special hearing on the issue today and was set to be escorted to the hearing by police. After the hearing, there will be a vote on whether to decriminalize abortion. Phillips interviews women who have been denied abortion as well as obstetricians and Diniz herself (by phone). The article is well worth reading.

This is no post-feminist world. Reproductive rights remain under fire globally. Those who would seek to exercise these rights and those who advocate for them can find that the same holds true. It is not always safe to stand up for women and especially for vulnerable women. IJFAB Blog stands with Professor Diniz in this time and hopes for her continued safety, as well as the safety of the women for whom she advocates in a time when reproductive liberty in Brazil is in flux.

For more of Professor Diniz’s work related to FAB and IJFAB, see specifically:

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How to Fail Chronic Pain Patients
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An article recently posted by NPR describes the latest solution to a crisis of which usually only one side is well-represented:  the well-publicized fear of opioid abuse versus the quieter, yet ongoing, experiences of chronic pain patients who are losing access to perhaps the only methods of controlling their suffering:

The Arizona Opioid Epidemic Act was passed earlier this year with unanimous support.

It started in June of 2017, when Arizona’s Republican Governor Doug Ducey declared a public health emergency, citing new data, showing that two people were dying every day in the state from opioid overdoses.

“All bad actors will be held accountable — whether they are doctors, manufacturers or just plain drug dealers,” Ducey said in his annual State of the State address, in early January 2018.

The Governor went on to cite statistics from one rural county where four doctors prescribed six million pills in a single year, concluding “something has gone terribly, terribly wrong.”

The result has been confusion and fear, both on the part of physicians, and, importantly, on the part of chronic pain patients who are seeing both the availability and doses of opioids being restricted  —  often with very little warning.  As a result, these patients are not just experiencing more pain-stimulating anxiety.  Indeed, some are turning to dangerous street drugs like heroin, buying fentanyl-laced pills from dealers, or, in the most extreme cases, some are driven to suicide.

Kahlo, with her distinctive joined eyebrows, lies in a bed with white covers against a backdrop of barren rocky terrain, a hot sun burning in the sky. Above her is a rack on which are mounted organs, a human skull, and various meats and tissues. They are being funnelled into her mouth.

Surrealist painter Frida Kahlo experienced chronic pain. In this 1945 painting, Without Hope, Kahlo attempted to depict her experience of being bedridden with chronic pain.

I should say that I am not approaching this crisis from the relative remove of academic research.  A few months ago, after experiencing a bout of critical illness which confined me to a hospital bed for several weeks, I began my recovery process, only to discover that it was accompanied by severe nerve pain, resulting from (I am told) injured nerves “trying to wake up.”  This pain is ongoing, unrelenting, and is something that is with me from the moment I wake up.  Sleep becomes troubled, brief, disordered.  Life becomes a struggle to make it through the day, to dodge the pain, if even for a few minutes.  The definition of “normal” changes.  So do many other things.

My point is this:  Chronic pain takes one over in a way that few other things do.  And chronic pain patients, given the ongoing opioid hysteria, are left wondering what the alternatives might be.  Different drugs?  Which ones  —  and will they work?  Non-traditional treatments, many of which are not covered by insurance?  Medical marijuana  —  yes, it is known to be effective, but it is still illegal in many states and under federal law.  In fact, in New York, where chronic pain is finally included under the list of conditions that can warrant a cannabis prescription, there are so few doctors who even offer medical marijuana prescriptions that many pain patients simply give up the search.

So, I suppose the question is this:  what are chronic pain patients to do?  If we want to limit the availability of opioids, something effective has to replace them.  Otherwise, we are simply telling millions of people to bear it, to just live with it, to deal with it on their own.  Oh, and of course there is this:

In general, new addictions are uncommon among people who take opioids for pain in general. A Cochrane review of opioid prescribing for chronic pain found that less than one percent of those who were well-screened for drug problems developed new addictions during pain care; a less rigorous, but more recent review put the rate of addiction among people taking opioids for chronic pain at 8-12 percent.

Moreover, a study of nearly 136,000 opioid overdose victims treated in the emergency room in 2010, which was published in JAMA Internal Medicine in 2014 found that just 13 percent had a chronic pain condition.

All of this this means that steps to limit prescribing opioids for chronic pain run a great risk of harming pain patients without doing much to stop addiction. The vast majority of people who are prescribed opioids use them responsibly—recent research on roughly one million insurance claims for opioid prescriptions showed that just less than five percent of patients misused the drugs by getting prescriptions for them from multiple doctors.

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What we do now will matter not only to those currently suffering from chronic pain, but to all those to come.  Perhaps my views are tainted by direct experience, but it seems to me that an American love of draconian laws, war-on-drugs-fueled paranoia, and political cowardice cannot triumph over other considerations, compassion being the first.  Because if we leave those whose pain is not only great but inescapable to deal with their suffering alone, who are we, really?

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Pedagogy PART 4: The Ethical Classroom – Avoiding Privilege and Oppression When Teaching About It
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Editor’s Note: This is Part 4 in the IJFAB Blog mini-series on pedagogy, with a focus on teaching about oppression, disadvantage, and privilege. Part 1 dealt with dogmatically unyielding students, while Parts 2 and 3 gave the professor and student sides of the same issue: a member of a privileged group teaching about a system of privilege from which they benefit, about groups of which they are not a member. This installment considers the obligation to balance which participants are served by discussions of oppression and privilege. You will find a list of additional resources on this topic at the bottom of blog entry by Alison Reiheld.

I recently attended a summer institute focusing on public health for vulnerable populations, intended for professionals in health humanities. As a bioethicist who works on these issues, and as Director of Women’s Studies at my institution, I often teach and research on subjects that require effectively teaching about privilege and oppression with respect to gender, race, and access to health care. So I was looking forward to learning more about how to do this important part of my job. Nearly all of the workshops brought me new skills. One, however, was deeply troubling and reminded me of how important it is to avoid privilege and oppression as much as possible in teaching about privilege and oppression.

It is important to note that the institute/workshop participants were mostly white women including a few Jewish women, with a few white men, one Asian man, and two African-American women. This kind of demographic distribution is not uncommon in many university classrooms. My trepidation began to build when the person running this particular workshop said we were going to do an activity. In this activity, examples of privilege printed on 8.5″x 11″ paper were scattered at stations around the area. These included things like “You have never had to adjust your work schedule around childcare needs” and “You have never wondered whether a disparaging comment was made because of your skin color” and “You are rarely the only person like you in the room” and “When you look at politicians, you see people who look like you” and “When you go to a building, you can sure you will be able to climb the stairs to enter it”  and “When you go into a store, you are not regularly followed by staff because you are seen as a shoplifting risk.” Some of these were drawn from Peggy McIntosh’s then-groundbreaking 1988 work “White Privilege: Unpacking the Invisible Knapsack” with additions to accommodate other identities along which privilege and oppression work such as gender and class and dis/ability. Indeed, the exercise was well-designed to get participants to consider a large array of axes of oppression and privilege.  At each station, if you had the particular privilege, you would take a penny. And the number of pennies in your cup at the end would show how much privilege you had.

This image shows a transparent cup or mason jar, filled with pennies.

At the end, participants were asked to raise their hands if they had 18 or more pennies, 15-18, and so on down to zero pennies. As soon as this began I knew the answer to a distressing question: Who would be left standing in front of everyone when it came to the low end? My trepidation had been prescient. Let me explain why.

Note that this exercise serves three valuable pedagogical tasks: (1) it clarifies how privilege works–often unsought, undesired, but granted nonetheless–and (2) it does so for the people in the group for whom privilege is invisible and (3) it makes privileged persons accountable for their privilege in front of their peers. Let me say that second part again: this exercise clarifies how privilege works for the people in the group for whom privilege is invisible. In fact, it is very important for precisely these folks to understand privilege and its mechanisms.

But who bears the cost of this lesson?

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Pedagogy PART 3: A student wonders who should be teaching a course called “Rap, Race, Gender, and Philosophy.” Can a white male professor do the job? If so, how?
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Editor’s Note: Part 3 in our pedagogy mini-series comes to us from Elon University student Arianne Payne, an African-American woman who reflects on taking a course on rap, one which touches on racism and black culture, from a white male professor (that professor authored Part 2 in our series, while a stand-alone piece was Part 1). In particular, she discusses her reservations about this course being taught by a white professor, at all.  Ms. Payne is a rising junior at Elon University double majoring in Communication Design and English with a concentration in Creative Writing. Arianne has a passion for art and creativity, which have both been impacted and affected her academic career. As a 2018 recipient of Elon’s Lumen Scholarship, she will begin a two-year creative research project on Native American and African American communities this coming Fall. 

“I met this girl when I was three years old, and what I loved most, she had so much soul”

These are the opening lyrics to Kanye West’s “Homecoming”: a song in tribute to Chicago. They pay homage to fellow Chicagoan rapper, Common, who used similar lyrics in “I used to Love H.E.R”. As problematic as Kanye is, which I won’t get into here, these lyrics welcome me back to Chicago on every flight home from college. On every school break, they roll off my tongue as I reconnect with high school friends and the lights of my glowing city. I don’t know when I fell in love with hip hop, but I know these memories are one of the reasons why.

This image shows a screenshot from Kanye West’s “Homecoming.” A man, with face half-covered, stands in profile in front of the iconic “bean” (AKA Cloud Gate by sculptor Anish Kapoor) located in downtown Chicago at Millennium Park. The sculpture is a gigantic mirror-surfaced fluid object shaped roughly like a kidney bean. It reflects the city skyline and its people, including the observer, from any angle except directly below. From underneath the bean, one sees oneself and the people who are also below it.

Hip hop originated in the Bronx, New York City in the 1970’s in a postindustrial urban landscape. Hip Hop Scholar, Tricia Rose, describes hip hop as an “Afro-diasporic cultural form which attempts to negotiate the experiences of marginalization, brutally truncated opportunity and oppression within the cultural imperatives of African-American history” (Rose, 71). Postindustrial conditions, such as the formation of new international divisions of labor and new migration patterns from developing nations, have contributed to the economic and social restructuring of urban America which can still be seen today. In the 70’s cities experienced the loss of federal funds for social services, the displacement of industrial factories, and the conversion of real estate into luxury housing, leaving working-class residents with a diminishing job market, social services, and affordable housing (Rose, 73). Hip hop emerged as a way for black youth and youth of color to create identity and social status in a structurally changing community. Rappers, DJs, break dancers, and graffiti artists were facets of what is now known as hip hop. Artists in these realms not only elevated black youth identity, but also articulated approaches to art that were found in the African diaspora.

In the 80’s hip hop saw a shift from being community and DJ based to being emcee based, which was a result of commercialization as it moved from the Bronx and spread to Manhattan and other major cities across the country. This changed the consumption of rap music to be largely consumed by white audiences, which we still see today. Although historically and artistically hip hop is a black art form, this shift allowed space for white people to engage with and contribute to the evolution of hip hop.

I saw a first-hand example of the ways that white folk can engage with hip hop as I took a class called Rap, Race, Gender, and Philosophy this semester. Unlike most classes that you check off as a requirement, I was truly excited about this one. I have loved hip hop for as long as I can remember. From watching 106 and Park as a child, to listening to my older sister’s mixed cds, the legitimacy of hip hop was never a question in my life. Hip hop music is on the soundtrack of my life, as well as the soundtracks of many other black youth. Learning about it in an academic setting seemed like an experience that would enhance my understanding of the music.

When I walked into class on the first day, I was initially apprehensive. I had heard amazing things about this course, the material, and the professor, but the professor was a straight white man. I didn’t know if this was going to go great or Dear White People bad.

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