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  1. Bioethicists Can and Should Contribute to Addressing Racism.Marion Danis, Yolonda Wilson & Amina White - 2016 - American Journal of Bioethics 16 (4):3-12.
    The problems of racism and racially motivated violence in predominantly African American communities in the United States are complex, multifactorial, and historically rooted. While these problems are also deeply morally troubling, bioethicists have not contributed substantially to addressing them. Concern for justice has been one of the core commitments of bioethics. For this and other reasons, bioethicists should contribute to addressing these problems. We consider how bioethicists can offer meaningful contributions to the public discourse, research, teaching, training, policy development, and (...)
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  • Racism and Bioethics: The Myth of Color Blindness.Clarence H. Braddock - 2021 - American Journal of Bioethics 21 (2):28-32.
    Like many fields, bioethics has been constrained to thinking to race in terms of colorblindness, the idea that ideal deliberation would ignore race and hence prevent bias. There are practical and ethically significant problems with colorblind approaches to ethical deliberation, and important reasons why race is ethically relevant. Future discourse needs to understand how and why race is relevant in bioethics.
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  • Race Based Medicine, Colorblind Disease: How Racism in Medicine Harms Us All.Ruqaiijah Yearby - 2021 - American Journal of Bioethics 21 (2):19-27.
    The genome between socially constructed racial groups is 99.5%–99.9% identical; the 0.1%–0.5% variation between any two unrelated individuals is greatest between individuals in the same racial grou...
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  • Intersectionality in Clinical Medicine: The Need for a Conceptual Framework.Yolonda Wilson, Amina White, Akilah Jefferson & Marion Danis - 2019 - American Journal of Bioethics 19 (2):8-19.
    Intersectionality has become a significant intellectual approach for those thinking about the ways that race, gender, and other social identities converge in order to create unique forms of oppression. Although the initial work on intersectionality addressed the unique position of black women relative to both black men and white women, the concept has since been expanded to address a range of social identities. Here we consider how to apply some of the theoretical tools provided by intersectionality to the clinical context. (...)
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  • Identifying racial privilege: Lessons from critical race theory and the law.Naomi Seiler - 2003 - American Journal of Bioethics 3 (2):24 – 25.
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  • Differences from somewhere: The normativity of whiteness in bioethics in the united states.Catherine Myser - 2003 - American Journal of Bioethics 3 (2):1 – 11.
    I argue that there has been inadequate attention to and questioning of the dominance and normativity of whiteness in the cultural construction of bioethics in the United States. Therefore we risk reproducing white privilege and white supremacy in its theory, method, and practices. To make my argument, I define whiteness and trace its broader social and legal history in the United States. I then begin to mark whiteness in U.S. bioethics, recasting Renee Fox's sociological marking of its American-ness as an (...)
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  • Race, Power, and COVID-19: A Call for Advocacy within Bioethics.Zamina Mithani, Jane Cooper & J. Wesley Boyd - 2020 - American Journal of Bioethics 21 (2):11-18.
    Events in 2020 have sparked a reimagination of how both individuals and institutions should consider race, power, health, and marginalization in society. In a response to these developments, we exa...
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  • Racism and Bioethics: The Myth of Color Blindness.Clarence H. Braddock Iii - 2020 - American Journal of Bioethics 21 (2):28-32.
    Like many fields, bioethics has been constrained to thinking to race in terms of colorblindness, the idea that ideal deliberation would ignore race and hence prevent bias. There are practical and e...
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