Anti-Black racism embedded in contemporary health systems harms Black and Indigenous People of Color (BIPoC) in concert with various diseases. Seemingly unrelated at first, the COVID-19 pandemic is a recent example that reveals how the combined manifestations of anti-Black racism in disease governance, course, and burden exacerbate the historic and still present subjugation of Black people. Thus, such conditions highlight a biosocial network that intricately propagates and consolidates systems of oppression since the birth of the United States of America. In this article, we show how anti-Black racism in conjunction with past and ongoing epidemics exemplify intertwined conditions embodying and perpetuating racial inequities in the North American country. Through schematic visualizations and techniques of progressive disclosure, we situate disease governance, course, and burden as action spaces within a design model that alternates views of organizational strategies, operations, offe...

Medical research has found that health disparities fall along racial lines, showing that blacks have a higher incidence of infectious and chronic disease when compared to white populations in the United States. This affectively shows that black health is suffering in ...

Those who take ‘All lives matter’ to oppose ‘Black lives matter’ take the latter to mean something like ‘Only black lives matter.’ Those who regard this exclusionary construal as mistaken hold the error to be due to an ideology of color-blindness. It has further been argued that the ideologically-motivated suppression of racial discourse has resulted in an epistemic injustice, blinding objectors to the fact that ‘Black lives matter’ really means ‘Black lives matter, too’. I will argue that attempts to make sense of this interpretive response in terms of color-blindness are mistaken. As I will discuss, the interpretive debates surrounding the words ‘Black lives matter’ are reminiscent of those surrounding ‘Black Power,’ which unfolded long before color-blindness could be said to have been a prevailing ethos. Critical affirmations such as ‘Black Power’ and ‘Black lives matter’ have proved difficult for many interpreters to understand because of the way that they manifest resistance to white supremacy, eschewing both racial exclusion and racial inclusion (the latter fact being masked by inclusive reconstructions such as ‘Black lives matter, too’). As I argue, however, the critical function of these statements calls into question the applicability of standard accounts of epistemic injustice.

This chapter complicates visual approaches to studying race and media through two key listening-directed concepts: vocal bodies (Casillas, Ferrada and Hinojos, 2018) and the sonic color line (Stoever 2011, 2016). While vocal bodies direct our attention to how people sound “unusual” or non-White, the sonic color line points to the social stakes involved in sounding “different” or non-White. The sonic color line explains how ideologies of race help us not only make sense of what we are listening to but also the troubling, racialized assumptions that are internalized through listening. To demonstrate the efficacy of vocal bodies and the sonic color line as theoretical approaches to analyzing mediated expressions and assumptions about race, we examine the highly mediated murder trial of self-appointed neighborhood watchman, George Zimmerman who killed teenager Trayvon Martin in Sanford, Florida.

The article posits a preliminary critical examination of issues tied to racism within the field of medicine and medical school education. The discussion notes that manner in which the economy commingles historically to produce long term and persistent practices of racialization, which result in a pernicious system of medical apartheid. The discussion concludes with a call toward an ethics of liberation, which calls for expanding the ethics of medicine, in ways that integrate values that support doctors in honoring all life, reinserts the notion of community care, and speaks truth to power.

Drawing on Sara Ahmed’s observation that the one who files a complaint ultimately becomes perceived as the problem, this article exposes the processes of silencing that occur within academia—particularly regarding issues of diversity, racism, and equality, while also exploring how un‐silencing can occur in such a context. Despite committing to diversity and equality, academic institutions and their decision‐making mechanisms are still largely led by white middle‐class individuals with little understanding of intersectional inequalities, thus (re)producing mechanisms that silence those who experience discrimination and inequality. I apply methods such as autoethnography and interpretive textual analysis to challenge dominant (diversity) narratives that perpetuate silencing. Based on memory notes and (in)formal correspondence, the article describes the long process of silencing after an initial experience of discrimination to reveal common institutional patterns and how complainants feel trapped in a labyrinth and consequently forced to “give up.”