Information here is taken from the World Congress of Bioethics/FAB Congress website and copied here for your convenience.If you haven’t registered yet, you can still register for FAB-only, WCB-only, or FAB+WCB at the reduced virtual conference rates.
VIRTUAL DETAILS: YOUR QUESTIONS, ANSWERED!
Attending the in-person World Congress has many different benefits. Hearing about cutting edge research and commentary. Getting feedback on one’s work, perhaps even receiving a prestigious prize. Meeting new colleagues, or old ones. Networking casually at receptions or dinners. By necessity, a virtual congress differs from a physical one on a number of counts. But there are many ways in which the new format will accomplish these central goals in new ways—and enable a much wider range of colleagues to participate. Please see below for how the virtual Congress will work: we hope that you will be as excited as we are about it!
“The way police is killing black men is the way doctors are killing black women… but y’all are NOT ready for that conversation tho.” –Dime, MPH
Like many medical professionals, when I read this Tweet (above), I was hurt and immediately defensive. We aren’t militarized. We aren’t trying to kill people. We’re here to help people, not hurt them. Sure, there are some bad people who are doctors. But I’m not a bad person, and the vast majority of the people I work with aren’t bad people. This is so unfair!
But is it? I suspect it’s true that most police officers pursued that line of work to help people. Most of them are probably not bad people in the traditional sense. Like most of my friends on social media – both conservative and liberal – they no doubt espouse the belief that everyone is equal and should be treated equally. But George Floyd was still murdered. And black people die disproportionately with COVID-19. And black mothers are over three times more likely to die due to pregnancy and childbirth than white women.
From the ProPublica investigation of black maternal mortality
The ”goodness” or “badness” of individuals is not the point.
Starting June 1st, the Journal of Philosophy of Disability (JPD) will begin accepting submissions. The JPD is a new peer-reviewed journal dedicated to questions regarding disability, broadly construed, and it is the first of its kind. Edited by Joel Michael Reynolds (Georgetown University) and Teresa Blankmeyer Burke (Gallaudet University), the journal will publish peer-reviewed articles, review essays, critical responses, and commentaries, as well as occasional topical clusters and symposia.
Left: Teresa Blankmeyer Burke. Right: Joel Michael Reynolds.
The editors welcome scholarship from all philosophical perspectives, including analytic, continental, and pragmatist traditions, the history of philosophy, empirically informed philosophy, non-Western philosophy, and other traditions and fields that substantively engage research in philosophy of disability. The JPD will be published fully open-access by the Philosophy Documentation Center with assistance from Georgetown University. The JPD supports and is also supported by the Society for Philosophy and Disability.
Please send your submissions to jphildisability@gmail.com. Authors will include Eva Feder Kittay, Jürgen Habermas, Havi Carel, Leslie Francis, Kim Q. Hall, Adam Cureton, Andrea Pitts, Desiree Valentine, Joseph Stramondo, Kevin Timpe, David Wasserman, Melinda Hall, Chris Kaposy, Licia Carlson, and Christine Wieseler.
The Editorial board of JPD is:
Havi Carel, University of Bristol Licia Carlson, Providence College Adam Cureton, University of Tennessee, Knoxville Linda Fisher, Central European University Leslie Francis, University of Utah Kim Q. Hall, Appalachian State University Melinda Hall, Stetson University Devonya Havis, Canisius College Stephanie Jenkins, Oregon State University Eva Feder Kittay, Stony Brook University Quill R. Kukla, Georgetown University Kelly Oliver, Vanderbilt University Andrea Pitts, University of North Carolina, Charlotte Joshua St. Pierre, University of Alberta Mohammed Abouelleil Rashed, University of London, Birkbeck Joeseph Stramondo, San Diego State University Lorella Terzi, University of Roehampton Kevin Timpe, Calvin University Desiree Valentine, Marquette University Simo Vehmas, Stockholm University David Wasserman, National Institutes of Health Gail Weiss, George Washington University Christine Wieseler, California State Polytechnic University, Pomona
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Left to Right: Martha Paynter and Francoise Baylis
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This guest post comes to us from Martha Paynter and Françoise Baylis. Martha Paynter, RN is a registered nurse practicing in abortion and perinatal care and a PhD Candidate at Dalhousie University. Françoise Baylis, PhD is University Research Professor at Dalhousie University. The authors can be reached on Twitter @FrancoiseBaylis and @MarthPaynter.
The United Nations Populations Fund estimates a significant increase in the number of unintended pregnancies due to COVID-19 lockdowns. Some of these pregnancies will be the result of limited access to effective contraception and some will be the result of domestic violence, including sexual violence.
In Canada there are no legal restrictions on access to abortion. Nonetheless, access varies widely across the country. Longstanding challenges include important differences in provincial regulations and lack of willing providers outside of major urban centres. These challenges have been exacerbated by COVID-19 stay-at-home directives and travel restrictions.
The coronavirus pandemic has sparked new fears among fat activists that fat people will be sacrificed in virtue of medical triage protocols used to ration ventilators, ICU beds, and medicine, which are all in critical supply throughout America (hereafter I focus on mechanical ventilation and other methods of oxygenation including extracorporeal membrane oxygenation, or ECMO, although the conclusions broadly apply). An April article from Bitch Media reports that the Twitter hashtags #NoBodyIsDisposable and #NoICUgenics began trending after a Washington state neurologist posted a now-deleted tweet saying that “Seattle has 12 machines, which is less than what’s needed. So a central committee there is deciding: You can’t go on [ECMO machine] if you’re [over] 40 years old, if you have another organ system failing, or…incredibly…if your [body mass index] is [over] 25. Turns out these are all major poor prognostic signs.” People organizing around the Twitter hashtags eventually developed a media and letter-writing campaign urging care providers to “refuse discriminatory triage policies” that target marginalized groups, including the fat, elderly, disabled, and those with AIDS.
But are hospitals and healthcare providers sacrificing fat people to save others via triage protocols? And regardless of whether they are, should they? (Spoiler: the answers are maybe, and no, respectively).
In the United States, a new and troubling health disparity has arisen: Black folks are a disproportionate share of COVID-19 mortality. This highlights existing, background disparities that make some folks more vulnerable than others to the ravages of illness.
An image from the ProPublica article shows Dr. Fakorede, a Black man in a casual shirt wearing glasses, speaking with a Black woman patient. He is gesturing with one hand while his other hand holds her hands. On the wall behind them is a screen showing in an anatomical image of a heart.
FAB 2020 virtual conference presenters: Please note that the error regarding shortened presentation times has been corrected, and even though the online form might say that you have ten minutes for your presentation (for example), you actually have your original in-person allotted time. Please email Anna Gotlib, FAB Congress organizer, if you have any questions or concerns: agotlib@brooklyn.cuny.edu.
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And thanks to Anna and IAB, with whose World Congress of Bioethics there is always a joint meeting of FAB Congress, for their work in converting from in-person to virtual conference so that we can still share our work with each other despite the pandemic response.
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1. Universal health care matters, but it is not the panacea for failures within public health policies, social practices, and pre-existing historical and socioeconomic injustices (note Italy, the UK, and some other countries with universal health care that are not doing as well as one might have hoped).
2. Other than health care policy, the notion of a shared public common good–as opposed to libertarian individualism–is one of the central elements that will determine how we navigate pandemics and other tragedies. The United States is in the unfortunate position of having its federal government (and its supporters) rejecting this notion outright, and pretending that bullshit, bluster, intimidation, and magical thinking are what will help us through this. They are tragically wrong.
3. The economy matters–and it matters the most to those who are not its top beneficiaries. However, civilization does not equal economy, and the loss of human life cannot be weighed against economic collapse. Both matter, but one is not like the other.
4. Medical schools must drop the we-are-an-elite-guild approach, and allow more students to enroll. The COVID-19 pandemic will not only result in fewer medical professionals for the worst of reasons, but we will also lose medical professionals who leave medical practice due to psychological trauma. We will, of course, need the wisdom and expertise of the veterans, but we will also need a wave of medical professionals who have not been (as greatly or as directly) traumatized by the pandemic. We will need all those students who do not see themselves as the image of the medical professional to change their perspectives. And those of us who teach philosophy, medical ethics, and other related disciplines better work our asses off to try to change their minds.
5. Finally, speaking of trauma….We all might be traumatized now*. Differently, of course–and definitely some more than others. Be kind. Be kinder. To quote one of my very favorite philosophers, Tove Jansson: “We take everything too much for granted, including each other.”
*it certainly doesn’t seem reasonable to presume none of the people we encounter are traumatized, and should perhaps be a default that any person we encounter could be.
The Covid-19 pandemic is currently accompanied by a parallel outbreak of bioethical and clinical ethical discussion offering guidance for the difficult decisions that healthcare professionals and others face as the pandemic develops. Right at the moment there is a strong focus on the ethics of triage. In countries affected by Covid-19, healthcare professionals are having or will have to decide which patients get access to life-saving critical care – in the case of Covid-19 that means ICU beds and ventilators — when there is not enough for everyone in need. They want guidance on how to make those decisions in the most morally justifiable way. Just as much, patients, families and the general public want to know the basis on which such decisions are being made.
In all the published guidance that has appeared over the past weeks, one thing is disturbingly clear: many of these resources have shown a worrying degree of prejudice against disabled people, or disablism. Protocols from Alabama and Tennessee have been namechecked here. While it is easy to see in these evidence of a straightforward disvaluing of the lives of people with disabilities – and at worst, the seizure of a golden opportunity to get rid of a tiresome burden — I want to suggest that something more complex (though equally unacceptable) is going on. In this blog entry, I analyze disabilist assumptions and discriminatory norms in play in these discussions, and close with a set of recommendations for constructing better clinical guidelines.
Disablist Assumptions
Three overlapping but conceptually distinct disablist assumptions critically endanger people with disabilities in a situation of clinical care triage.
First, there are assumptions about the overall health status of disabled people
Second, assumptions about disabled people’s quality of life
Finally, assumptions about disabled people’s social utility, which only becomes relevant if there is confusion about the role it plays (or shouldn’t play) in critical care decision-making.
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The World Congress of Bioethics Planning Committee, along with the IAB Board of Directors and WCB Internation Advisory Committee, is working diligently to transition the conference to a 3-day virtual meeting. With this change, a new registration structure and timeline will be announced in the upcoming weeks. The March 31 early bird registration deadline is no longer in effect and a new date will be shared when registration relaunches.
We would also like to encourage you to participate in our brief survey to share your thoughts on features of the in-person WCB most important to maintain in a virtual format.
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As the meeting continues to evolve, we will share the plans with you. The 2020 World Congress of Bioethics will take place in a new virtual format with an adjusted price structuring for all participants.
A recent article by Kimberly Seals Allers discusses how COVID-19 safety restrictions related to giving birth and breastfeeding could potentially disproportionately harm black and Native American women.
Photo courtesy of Women’s E-News
Some hospitals are now classifying not only family members of laboring women but also doulas as “visitors,” banning them from entering hospitals or assisting with births.
We are still trying to work with IAB to find a workable solution for moving the conference to a virtual format. For all those wondering what will happen with registration dates and fees, this is the only information we have right now:. https://iab2020.org/about/#FAQ Once we know anything more with any specificity, we will let you know.
We apologize for this ongoing lack of clarity.
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