In July 2007, Carrie Barrett went to the emergency room at Methodist University Hospital, complaining of shortness of breath and tightness in her chest. Her leg was swollen, she’d later recall, and her toes were turning black.Given her family history, high blood pressure and newly diagnosed congestive heart failure, doctors performed a heart catheterization, threading a long tube through her groin and into her heart.
Her share of the two-night stay: $12,019.Barrett, who has never made more than $12 an hour, doesn’t remember getting any notices to pay from the hospital. But in 2010, Methodist Le Bonheur Healthcare sued her for the unpaid medical bills, plus attorney’s fees and court costs.Since then, the nonprofit hospital system affiliated with the United Methodist Church has doggedly pursued her, adding interest to the debt seven times and garnishing money from her paycheck on 15 occasions.
“The scholarship surrounding male rape in war and genocides is new and perplexing for many scholars. Whereas previous scholarship simply assumed that women were rape victims and men were the perpetrators, the discovery of male victims of rape has forced many researchers to rethink the politicized nature of older paradigms. Misra for example has argued that “most of the contemporary scholarship on sexual violence in armed conflicts is not only biased towards the female gender but is heavily influenced by a feminist monopolization of that space that has sought to describe such violence as binary in nature: it is only perpetrated again the female gender by male members of the society.” This binary division of violence renders male victims of sexual violence and rape conceptually invisible. Researchers and scholars are simply unable to interpret males, even men subjugated within genocide and war, as victims because the encountering of the male rape victim in real-life conflicts with the pre-determined view of men as perpetrators of rape in theory. Misra continues, “Thanks to this biased interpretation where the feminist concern is primarily to highlight the victimization of women by men, male sufferers have simply become ‘absent victims’ in such gender analyses of conflict dynamics. Therefore, it would not be incorrect to suggest that there is a conceptual and definitional confusion over gender-based violence.” Marysia Zalewki’s “Provocations in Debates about Sexual Violence against Men” takes a similar view of how male victims of rape and sexual violence are theorized. She writes:
it can be argued that the putative innocence of feminist scholarship, traditionally presented as an emancipatory justice project, works to conceptually conceal not only women’s proclivities to violence, including sexual violence, but also to conceal the ‘truth’ of male victimhood. The veracity of all of these claims might easily be challenged (or confirmed), yet there is surely something about the gendered focus on women and all her epistemological, ethical, ontological scaffolding that might go some way in explaining why there has been so little attention to sexual violence against men, at least until very recently.
How we come to understand victimization, specifically what kind of violence creates victims, is of the utmost importance in our interpretation of Jewish male victims and their suffering. Jewish male rape cannot be truly understood if it is thought to be exceptional or a lesser form of violence endlessly compared to death. These young men and boys understood themselves—as males—being raped. Said differently, Jewish men are not simply analogous of female sexual experience. Scholars cannot hear the stories and accounts of Jewish males and imagine them to be females to understand how they could suffer rape. Inevitably one is drawn back to their socialized idea of a rape victim who is often a girl or woman. In doing so the researcher asks: “How do women or girls who are raped react?” This is not the proper question to ask in the listening to or reading of Jewish male survivor stories. Jewish men and boys suffered within their male body. They utilized their male bodies to attain food, clothes, and protection. These young accepted the violence of rape and the excruciating pain of anal penetration to escape death themselves or to help spare the lives of their friends.”
About Dr. Tommy J. Curry
Tommy J. Curry is an Black-American author and professor of Philosophy. He currently holds a Personal Chair in Africana Philosophy and Black Male Studies at the University of Edinburgh. In 2018, he won an American Book Award for The Man-Not: Race, Class, Genre, and the Dilemmas of Black Manhood. He has been an OUR COMMON GROUND Voice and OCG Incolocotur since 2013.
He is arguably one of the nation’s most prolific philosophers of race, whose research focuses on the Black male experience— is leaving the United States to become the Chair of Africana Philosophy and Black Male Studies at the University of Edinburgh.
Curry, 39, who currently holds a full, tenured professorship in the Department of Philosophy at Texas A&M University is an expert on Critical Race Theory, Africana Philosophy, Black Male Studies and Social Political Thought and was recognized by Diverse as a 2018 Emerging Scholar.
“The political climate in the United States has made the study of racism a dangerous option for Black scholars,” said Curry, in an interview with Diverse. “Identifying the violence of White supremacy has now become equated to anti-Whiteness. In Europe, there is an effort to understand the Black experience, particularly the Black male experience.”
In announcing Curry’s appointment, Dr. Holly Branigan, head of the School of Philosophy, Psychology and Language Sciences at the University of Edinburgh said that the hiring of Curry amounted to a real game changer for the institution founded in 1582.
It’s a recurring theme: An African American female goes missing and there’s no radar too low that she won’t fly beneath.The National Center for Missing & Exploited Children– or NCMEC – said the number of reports of missing children made to law enforcement in the United States now totals more than 424,000.
IN THE WAKE of the assassination of Martin Luther King Jr. on April 4, 1968, a newly formed group called the Black Psychiatrists of America began to challenge their white colleagues to think about racism in a new way. Its members had been discussing for some time the possibility of creating an organization that would address their lack of representation within the key bodies of American psychiatry. But now, as one of these men, Dr. Chester Pierce, later put it ”we anguished in our grief for a great moderate leader,” and it seemed that the time for moderation on their side was also over. In Pierce’s words: “As we listened to radio reports and called to various sections of the country for the on-the spot reports in inner cities, our moderation weakened and our alarm hardened.”
By Aaron Hunt, MS (Graduate Intern, APA Health Disparities Office) and David J. Robles, BA (Graduate Intern, SAMHSA Office of Behavioral Health Equity)
From 2001 to 2015, the suicide risk for Black boys between the ages of 5 and 11 was two to three times higher than that of White boys, according to a new research letter in JAMA Pediatrics (Bridge, 2018). This concerning trend continues through adolescence as reported by the Nationwide Youth Risk Behavior Survey (Kann et al., 2017). The rates of attempted suicide, including attempts that resulted in an injury, poisoning, or overdose, are 1.2x higher among Black males compared to White males.
These persistent trends are enrooted in life expectancy disparities that Black boys face. The APA Working Group on Health Disparities in Boys and Men recently released a new report on Health Disparities in Racial/Ethnic and Sexual Minority Boys and Men, which includes a review of research which may help to explain this increase in suicide in Black boys.
African-American, Native American and Alaska Native women die of pregnancy-related causes at a rate about three times higher than those of white women, the Centers for Disease Control and Prevention reported on Tuesday.The racial disparity has persisted, even grown, for years despite frequent calls to improve access to medical care for women of color. Sixty percent of all pregnancy-related deaths can be prevented with better health care, communication and support, as well as access to stable housing and transportation, the researchers concluded.“The bottom line is that too many women are dying largely preventable deaths associated with their pregnancy,” said Dr. Anne Schuchat, principal deputy director of the C.D.C.
Before the final battle begins, a shackled Missandei is on display for Daenerys, Missandei’s lover Grey Worm, and the rest of her army. Refusing to bend the knee and give up the throne, Cersei commands The Mountain, her knights guard, to kill Missandei. When Cersei offers Missandei the opportunity to have any last words, she only has one: “Dracarys.” In the fictional language, High Valyrian, it literally translates to dragonfire. In her final act, the quiet and reserved Missandei tells both her queen and her lover to burn King’s Landing to the ground.
For Black women who love the show, last Sunday’s episode was especially difficult. As the only Black female character on the show, it seemed that Missandei was the only sister in all of the seven kingdoms. Seeing her back in chains was especially rough and, in light of the series’ trajectory, her death felt unnecessary.