Abolition Medicine: Medical Racisms and

In 1935, WEB Dubois wrote about abolition democracy: an idea based not only on breaking down unjust systems, but on building up new, antiracist social structures. Scholar activists like Angela Davis, Ruth Gilmore and Mariame Kaba have long contended that the abolition of slavery was but one first step in ongoing abolitionist practices dismantling racialized systems of policing, surveillance and incarceration. The possibilities of prison and police abolition have recently come into the mainstream national consciousness during the 2020 resurgence of nationwide Black Lives Matters (BLM) protests. As we collectively imagine what nonpunitive and supportive community reinvestment in employment, education, childcare, mental health, and housing might look like, medicine must be a part of these conversations. Indeed, if racist violence is a public health emergency, and we are trying to bring forth a “public health approach to public safety” – what are medicine’s responsibilities to these social and institutional reinventions?

Medicine has a long and fraught history of racial violence. It was, after all, medicine and pseudoscientific inquiry that helped establish what we know as the racial categorizations of today: ways of separating human beings based on things like skin color and hair texture that were used (and often continue to be used) to justify the enslavement, exclusion, or genocide of one group of people by another. Additionally, the history of the professionalization of U.S. medicine, through the formation of medical schools and professional organizations as well as and the certification of trained physicians, is a history of exclusion, with a solidification of the identity of “physician” around upper middle class white masculinity. Indeed, the 1910 Flexner Report, whose aim was to make consistent training across the country’s medical schools, was explicit in its racism. From practices of eugenic sterilization, to histories of experimentation upon bodies of color, medicine is unfortunately built upon racist, sexist and able-ist practices.

This course is built on the premise that a socially just practice of medicine is a bioethical imperative. Such a practice cannot be achieved, however, without examining medicine’s histories of racism, as well as learning from and building upon histories of anti-racist health practice. The first half of the semester will be dedicated to learning about histories of medical racism: from eugenics and racist experiment