Relevant bibliographies by topics / Epistemic violence

Academic literature on the topic 'Epistemic violence'

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Published: 4 June 2021
Last updated: 19 February 2022

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Journal articles on the topic "Epistemic violence"

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De Schryver, Carmen. "Deconstruction and Epistemic Violence." Southern Journal of Philosophy 59, no. 2 (February 22, 2021): 100–121. http://dx.doi.org/10.1111/sjp.12412.

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Stipo, Camila. "Violencia e injusticia epistémica en las relaciones discursivas dentro del feminismo / Violence and epistemic injustice in the discursive relationships within feminism." Castalia - Revista de Psicología de la Academia, no. 29 (January 10, 2018): 42–58. http://dx.doi.org/10.25074/07198051.5.680.

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Este ensayo es una reflexión acerca de las relaciones de poder existentes dentro del feminismo, particularmente entre el feminismo “tradicional” y el feminismo islámico. Para esto, utiliza dos herramientas analíticas fundamentales, que son la “violencia epistémica” y la “injusticia epistémica”. El argumento principal sostiene que las objeciones llevadas a cabo por el feminismo tradicional hacia el feminismo islámico, cumplen con los estándares típicos del ejercicio de la violencia y la injusticia epistémicas, lo cual se demuestra por medio de una revisión detenida de cada una de ellas.Palabras claves: violencia epistémica, injusticia epistémica, feminismo islámico AbstractThis essay is a reflection on the existing power relations within feminism, particularly between "traditional" feminism and Islamic feminism. For this, it uses two fundamental analytical tools, which are "epistemic violence" and "epistemic injustice". The main argument holds that the objections made by traditional feminism towards Islamic feminism, fulfill the typical standards of the exercise of epistemic violence and injustice, which is demonstrated through a careful review of each of them.Keywords: epistemic violence, epistemic injustice, Islamic feminism
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Schultz, William. "Epistemic violence, relativism, and objectivity." Theory & Psychology 30, no. 3 (June 2020): 404–8. http://dx.doi.org/10.1177/0959354320923732.

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Held (2020) provides an admirable overview of the importance of and challenges associated with epistemic violence. However, likely due to length restraints, she did not attend to an important consideration related to her discussion of epistemic violence: that objective knowledge is not possible. The view that objective knowledge is not possible can be interpreted as a species of relativism. This commentary connects discussions of epistemic violence to an ancient argument against relativism, arguing that those concerned with epistemic violence ought to also be concerned with the potentially dangerous belief that relativism is true.
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John, Anique. "Enough of the Epistemic Violence." CLR James Journal 24, no. 1 (2018): 319–31. http://dx.doi.org/10.5840/clrjames2018241/264.

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Chapman-Schmidt, Ben. "‘Sex Trafficking’ as Epistemic Violence." Anti-Trafficking Review, no. 12 (April 29, 2019): 172–87. http://dx.doi.org/10.14197/atr.2012191211.

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While the American Allow States and Victims to Fight Online Sex Trafficking Act of 2017 (FOSTA) has been heavily criticised by researchers and activists for the harm it inflicts on sex workers, many of these critics nevertheless agree with the Act’s goal of fighting sex trafficking online. This paper, however, argues that in American legal discourse, ‘sex trafficking’ refers not to human trafficking for sexual exploitation, but rather to all forms of sex work. As such, the law’s punitive treatment of sex workers needs to be understood as the law’s purpose, rather than an unfortunate side effect. This paper also demonstrates how the discourse of ‘sex trafficking’ is itself a form of epistemic violence that silences sex workers and leaves them vulnerable to abuse, with FOSTA serving to broaden the scope of this violence. The paper concludes by highlighting ways journalists and academic researchers can avoid becoming complicit in this violence.
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Glazer, Trip. "Epistemic Violence and Emotional Misperception." Hypatia 34, no. 1 (2019): 59–75. http://dx.doi.org/10.1111/hypa.12455.

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I expand upon Kristie Dotson's concept of “epistemic violence” by identifying another type of epistemic violence that arises in the context of nonverbal communication. “Emotional misperception,” as I call it, occurs when the following conditions are met: (1) A misreads B's nonlinguistic expression of emotion, (2) owing to reliable ignorance, (3) harming B.
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KARTAL, Osman Yılmaz, Akan Deniz YAZGAN, and Esranur AVCI. "An Investigation into the Relationship between Adults’ Levels of Education-Related Epistemic Freedom and Epistemic Violence." International Education Studies 11, no. 10 (September 27, 2018): 96. http://dx.doi.org/10.5539/ies.v11n10p96.

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The present study investigates the relationship between epistemic freedom and epistemic violence. The problematization was based on adults. Due to adults’ responsibilities for education, the study focuses on adults’ levels of education-related epistemic freedom and epistemic violence. The research problem was analyzed with the correlational research model. The sample consists of 129 participants between 22 and 67 years. The data were collected with epistemic violence-freedom scale. The study revealed that adults’ level of accepting education-related epistemic violence and resorting to education-related epistemic violence were “moderate” and “low”, respectively, while their enjoyment of epistemic freedom in the past was between “moderate” and “high” and their tendency to education-related epistemic freedom was “high”. The authors found a significant, negative, and weak relationship between adults’ levels of “resorting to epistemic violence” and levels of “enjoyment of education-related epistemic freedom in the past” and “their tendency to education-related epistemic freedom”. The authors also observed a significant, positive, and moderate relationship between adults’ levels of “enjoyment of education-related epistemic freedom in the past” and “their tendency to education-related epistemic freedom”. The authors suggest that individuals should be provided with a freedom-based education and setting.
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Markus, Keith A. "On epistemic violence in psychological science." Theory & Psychology 30, no. 3 (March 31, 2020): 478–82. http://dx.doi.org/10.1177/0959354320914968.

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Held (2020) questioned the support for rejecting all objective knowledge as a response to epistemological violence. However, the argument presented appears to understate the support for its conclusion due to its structure. Also, the scientist/folk dichotomy invites further attention from the perspective of Derridean deconstruction. The root of the epistemological violence problem seems to be the characterization of knowledge production as a solitary activity and Habermas’s discourse ethics offers a form of objective knowledge which avoids this characterization and can thus fend off epistemological violence without a wholesale rejection of objectivity.
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Brunner, Claudia. "Conceptualizing epistemic violence: an interdisciplinary assemblage for IR." International Politics Reviews 9, no. 1 (March 13, 2021): 193–212. http://dx.doi.org/10.1057/s41312-021-00086-1.

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AbstractWhile many forms of violence shape the global world order, the disciplines devoted to international politics are often content with reductionist concepts of violence; knowledge and knowledge production are more often than not seen as altogether antithetical to direct and physical harm. At the same time, global entanglements of knowledge with violence have increasingly come into view in the course of the ongoing (de-)colonial turn. After more than 30 years, Gayatri C. Spivak’s feminist postcolonial understanding of epistemic violence is still the preeminent theoretical touchstone for addressing this issue. By providing an interdisciplinary understanding of lesser known conceptions of epistemic violence, I open up additional routes for deploying the term in the analysis, theorization, and critique of international politics. Based on this assemblage, I frame epistemic violence along the decolonial concept of a coloniality of power, knowledge, and Being and finally consider how we can possibly undo epistemic violence while un/doing IR.
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Brissette, Emily. "Bad subjects: Epistemic violence at arraignment." Theoretical Criminology 24, no. 2 (September 17, 2018): 353–69. http://dx.doi.org/10.1177/1362480618799743.

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While arraignment is meant to serve as a check on arbitrary state power, actualizing defendants’ rights to due process, it is also a key site wherein individuals come face to face with the state. This article theorizes the epistemic violence inherent in that encounter and embedded in routine court practices. Drawing on ethnographic observations of misdemeanor arraignments, this article explores how the state produces and marshals knowledge of the accused: interpellating most defendants into a degraded subject position, actively silencing their attempts to know otherwise, and making racialized moral evaluations of their worthiness. Together these practices constitute epistemic violence, inflicting injury through their assault on defendants’ dignity and personhood and through their justification and reproduction of more material harms.
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Dissertations / Theses on the topic "Epistemic violence"

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Avery, Robert. "Violence as (Masculinist) Epistemic Rhetoric: A Case for Memento." Fogler Library, University of Maine, 2004. http://www.library.umaine.edu/theses/pdf/AveryR2004.pdf.

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de, Freitas Bruno Osmar Vergini. "Restorative justice, intersectionality theory and domestic violence : epistemic problems in indigenous settings." Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/33912.

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This thesis problematizes the use of feminist intersectionality theory within the context of the restorative justice social movement as applied in cases of violence against women in culturally heterogeneous settings. I argue that there is an imbalanced anti-essentialist tendency in some intersectional approaches to restorative justice (RJ) and domestic violence that slides toward gender underestimation, ultimately, leading to a phenomenon defined by feminist scholar Kimberlé Crenshaw: intersectional disempowerment. This position threatens the epistemological and critical stances of that feminist analytical tool for understanding racialized women’s needs for security, offender accountability and empowerment at an individual level in situations of domestic violence. In addition, the existence of competing analytical categories in intersectional analysis and multicultural drives obscure pre-existing patriarchal relations in Indigenous communities applying RJ as remedial justice, i.e., intra-group gender inequality and allows co-optation of the intersectionality theory by ethnocultural non-emancipatory political interests. This poses potential detrimental consequences to racialized women dealing with some RJ interventions like alienation, exclusion and the silencing of victims' individual histories, reinforcing the fact that the representation of the individual female victim within the RJ movement has not been adequately resolved and remains deeply problematic. To illustrate my arguments, I focus on sentencing circles that are used ostensibly as state-sanctioned alternative criminal justice responses designed to ameliorate the systemic racism and over-incarceration rates that Aboriginal peoples experience in postcolonial jurisdictions such as Canada and Australia. I argue that these restorative-like experience are especially vulnerable to intersectional disempowerment. In these RJ models, it becomes unclear whether intersectional approaches can sustain the particular needs and interests of victimized women.
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Joseph, Tess. "Just Punishment?: The Epistemic and Affective Investments in Carceral Feminism." Oberlin College Honors Theses / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1557138806825814.

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Camello, Pinilla Sandra Milena. "(Po)ethical indigenous language practices : redefining revitalisation and challenging epistemic colonial violence in Colombia." Thesis, Goldsmiths College (University of London), 2017. http://research.gold.ac.uk/20167/.

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This research addresses the colonial legacies traversing understandings of indigenous languages and their “revitalisation” in Colombia, arguing that neither language theories nor policies escape power-knowledge relations. It shows how alphabets and grammars have operated as colonial normalising technologies and defined indigenous languages as “illiterate” or “incomplete” languages, forcing them to adjust to foreign models and justifying the intervention of colonisers, missionaries and academic experts (who sought to “transform” indigenous languages into “complete” grammatical and alphabetical languages). It examines the asymmetrical clashes regarding the validation of “expert knowledge” over indigenous knowledge practices. Additionally, it acknowledges the contributions of postcolonial, decolonial, ecological, critical and cultural theories for decentring alphabetical, grammatical and monolingual normalisations and relocating indigenous languages in complex (non-anthropocentric) relations and community filiations. This research proposes a comprehensive “(po)ethical” approach that dialogues with indigenous language practices in their poetical, ethical and political dimensions. This has three important effects. Firstly, it challenges reductive models of literacy and grammaticality, consolidated since the colonial encounter. Secondly, it highlights the deep articulation of indigenous language practices with the recreation of traditions and community filiations. Thirdly, it redefines “revitalisation” as a process that goes beyond linguistics insofar as, conceived otherwise, it challenges colonial epistemic violence, rebuilds community filiations, and enables healing. (Po)ethical practices are agonistic. They emerge from the pain of the conflicts, historical conditions and violent asymmetries that are inscribed in the bodies and the languages we inhabit. In contrast to colonial technologies and policies of multiculturalism, (po)ethical practices do not pursue the elimination or assimilation of difference. Through agonistic translations, they acknowledge and connect creative processes of resistance and healing, allowing dialogue between adversaries instead of “eradicating conflict” by eliminating difference. The research stresses the local and global potential of agonistic translations of (po)ethical language practices in challenging coloniality and rebuilding communities.
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Rich, Katherine Ann. "Between the Camera and the Gun: The Problem of Epistemic Violence in Their Eyes Were Watching God." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/3008.

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Since the 75th anniversary of the 1928 Okeechobee Hurricane in 2003, a growing number of journalists and historians writing about the disaster have incorporated Zora Neale Hurston's 1937 novel Their Eyes Were Watching God as part of the official historical record of the hurricane. These writers often border on depicting Their Eyes as the authentic experience of black migrant workers impacted by the hurricane and subsequent flood. Within the novel itself, however, Hurston theorizes on the potential epistemic violence that occurs when a piece of evidence—a photograph, fallen body, or verbal artifact—is used to judge a person. Without a person's ability to use self-representation to give an "understandin'" (7) to go along with the evidence, snapshots or textual evidence threaten to violently separate people from their prior knowledge of themselves. By offering the historical context of photographs of African Americans in the Post-Reconstruction South, I argue that Janie experiences this epistemic violence as a young girl when seeing a photograph of herself initiates her into the racial hierarchy of the South. A few decades later, while on trial for shooting her husband Tea Cake, Janie again faces epistemic violence when the evidence of Tea Cake's body is used to judge her and her marriage; however, by giving an understandin' to go along with the evidence through self-representation, Janie is able to clarify that which other forms of evidence distort and is able to go free. Modern texts appropriating Their Eyes run the risk of enacting epistemic violence on the victims of the hurricane, the novel, and history itself when they present the novel as the complete or authentic perspective of the migrant workers in the hurricane. By properly situating the novel as a historical text that offers a particular narrative of the hurricane rather than the complete or authentic experience of the victims, modern writers can honor Hurston's literary achievement without robbing the actual victims of the hurricane of their voice.
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Tanabe, Yoshimi. "Résistance épistémique des actrices et acteurs (descendant-e-s) de l’immigration postcoloniale : Mémoire, subjectivité, sagesse." Thesis, Paris 13, 2019. http://www.theses.fr/2019PA131064.

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En quête d’une approche éthique, cette thèse met en évidence les formes de résistance épistémique façonnées par les actrices et acteurs (descendant-e-s) de l’immigration postcoloniale originaires d’Afrique du Nord. Cette résistance vise à se libérer de la violence épistémique qui les prive de la possibilité d’une autodéfinition et d’une autoreprésentation, pour ainsi retrouver et écouter la voix étouffée par cette violence. Trois formes de résistance épistémique - mémoire, subjectivité, sagesse - permettant de produire et prendre une parole autonome sont au cœur de l’analyse des deux parties de la thèse. La première partie porte sur les pratiques culturelles et mémorielles des militants de Vitécri, de Zebda et du Tactikollectif à Toulouse pour retrouver une voix étouffée et exister politiquement. Considérés comme illégitimes aux yeux des dominants, ces militants s’acheminent vers une trans/formation de conscience politique qui embrasse la sagesse, la subjectivité et la mémoire. La mémoire joue un rôle indispensable pour que les militants se reconstruisent une subjectivité en accord avec leurs autodéfinitions. La deuxième partie porte sur un espace militant de sororitéà Blanc-Mesnil voulu par le collectif des femmes Quelque Unes d’Entre Nous. Leur résistance par l’expression artistique vise à retrouver leur voix étouffée mais aussi à amener les allié-e-s participant-e-s à cet espace à l’écouter. Par la subversion des rapports épistémiques de pouvoir en recherche d’une rencontre véritable, cet espace collectif fait resurgir la sagesse ignorée qui sera dès lors partagée comme une intelligence collective. Ces espaces collectifs sécurisants et transformateurs proposent ainsi un rapport social subalternatif et s’inscrivent dans des pratiques décoloniales
In search of an ethical approach, this PhD dissertation highlights the ways of epistemic resistance crafted by social actors and actresses with a North-African postcolonial immigration background. Such resistance aims at liberating themselves from the epistemic violence that deprives them of a possible self-definition and self-representation, and thus retrieving and listening to the voice silenced by such violence. Three ways of epistemic resistance – memory, subjectivity, wisdom –allowing to raise an autonomous voice are at the center of this twofold approach dissertation. The first part focuses on the cultural and memory practices of Toulouse Vitécri, Zebda and Tactikollectif militants in order to retrieve a silenced voice and politically exist. Held as illegitimate in the eyes of the dominant group, those militants open a path toward a political consciousness trans/formation that embraces wisdom, subjectivity and memory. Memory plays a key role in the militants' subjectivity rebuilding that aligns with their self-definition. The second part focuses on a sorority militant space in Blanc-Mesnil (Seine Saint Denis) intended by Quelques Unes d’Entre Nous (Some of Us) women’s collective. Resisting through artistic expression aims at recovering their silenced voice but also at bringing their participant allies to listen to it. By ways of subverting the epistemic power relations through the search of a genuine encounter, this collective space helps the ignored wisdom to resurface, that will henceforth be shared as a collective intelligence. Those safe and transformative collective spaces thus act as a subalternative social relationship and fall within decolonial practices
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Gay, Kristen Nicole. "Unbearable Weight, Unbearable Witness: The (Im)possibility of Witnessing Eating Disorders in Cyberspace." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4676.

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This thesis argues that the recent erasure of digital pro-anorexia ("pro-ana") narratives by websites such as Tumblr, Pinterest, and Instagram represents an attempt to silence female self-starvers and reify the authority of medical associations to speak for female bodies. I draw parallels between these attempts and Gayatri Chakravorty Spivak's theory of epistemic violence, since the experiences of women are effectively discredited, through metaphors that render the thin body dangerous, to shore up professional medical authority. As an attempt to privilege the experiences of the self-starvers, I analyze one Tumblr blog with eating disorder content to listen to the letters users anonymously write to their bodies in contrast to narratives written by "recovered" self-starvers that are officially endorsed by the National Eating Disorder Association. Finally, I argue that the Internet provides us with the opportunity to foster response-able witnessing, for which Kelly Oliver has advocated. I extend Oliver's research to argue that we must foster response-ability for all attempts to bear witness. I suggest that creating response-able spaces where others might witness their different embodied experiences can enable female self-starvers to reclaim subjectivity that medicine has taken from them. In so doing, they might learn to become response-able to their eating disorders, and, eventually, their own bodies.
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Lind, af Hageby Kate. "Can the Subaltern be heard? : A student perspective, on identity power relations and epistemic positioning within the Swedish Educational System." Thesis, Stockholms universitet, Institutionen för pedagogik och didaktik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-183323.

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Our ability to perceive our environment through prejudge mental attitudes is a necessary capacity in order to survive in a social environment. However, how we utilize this capacity, and whether it promotes equality or inequality, is to a large extent dependant on our perception of ourselves in relation to our surroundings. Through critical social theory, this thesis aims to explore and compare attitudes exhibited by the Swedish educational system, towards the socially constructed phenomenon of adolescent students in upper secondary school, speaking their voice. The production of knowledge is problematized regarding the relationship between theoretical regulatory texts of norms, ideals and requirements, versus active implementation in practice. Through metaphysical questioning of reason and norms, discrepancies of intention, lack of consideration for power relations and pernicious ignorance, is problematized and reflected upon, as possible factors reinforcing attitudes of negative stereotyping, identity prejudice and inequality, evoking questions concerning human and children’s rights. Enactment of fear and silencing through reference to status and authority, rather than data actually sustaining a stand through scientific reason and justified knowledge, positions the adolescent student as the subaltern, and perpetuates adultism through imbalance within the dyadic power relation. Through three case studies, chosen due to their compatibility to the frames of a pre- case study initiating attention to the subject at hand, this study exemplifies identity prejudice and institutionalized hegemony through epistemic violence, marginalizing the student to the status of the subaltern. Thereby suffocating both the development of the student, as well as the institutional system´s own purpose and legitimacy, by jeopardizing the confession to scientific reason and justifiable knowledge. It is thus aspects of our ethical and political epistemic conduct this study addresses, by problematizing the cross-boundary interface of research, politics and practice. Findings indicate negative prejudice credibility deficit administered towards students, through social injustice of epistemic violence, fortified by the educational institutions and their regulatory authorities through obscurantism, by neglect of scientific reason and justified knowledge, when constructivist stands implemented as ontological realities, are questioned through critical thinking.
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Shahid, Kyra T. "Finding Eden: How Black Women Use Spirituality to Navigate Academia." Miami University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=miami1398960840.

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Nandi, Miriam. "Gayatri Chakravorty Spivak." Universität Leipzig, 2018. https://ul.qucosa.de/id/qucosa%3A31261.

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Gayatri Chakravorty Spivak gilt als eine der Gründungsfiguren des postkolonialen Feminismus. Ihr Profil als postkoloniale Theoretikerin gewann sie mit der Veröffentlichung ihres Werkes In Other Worlds – Essays in Cultural Politics. In ihren Texten weist Spivak auf Widersprüche innerhalb der Nationen des Globalen Südens hin. Sie fokussiert, u. a. mit Hilfe der analytischen Konzepte Repräsentation (representation) und Subalternität (subaltern), insbesondere auf die problematische Rolle von Geschlechter- und Klassenverhältnissen in postkolonialen Widerstandsbewegungen, auf den Gegensatz zwischen den indischen Eliten und den unteren Bevölkerungsschichten und auf die gewaltsame Unterdrückung von Frauen des Südens.
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Books on the topic "Epistemic violence"

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Juergensmeyer, Mark, and Mona Kanwal Sheikh. A Sociotheological Approach to Understanding Religious Violence. Edited by Michael Jerryson, Mark Juergensmeyer, and Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0040.

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This chapter tries to illustrate that there has been a “sociotheological turn” in contemporary scholarship which encourages social scientists to take stock of the religious justifications for social action, and theologians and scholars of religious studies to be more aware of the social significance of spiritual ideas and practices. Sociotheology takes religious thinking and social context seriously. The approximation of the fields of psychology and theology and sociology as poles in the same discursive dynamics contributes to eroding a stonewall dichotomy between theology and the social sciences. Guidelines for sociotheological studies include demarcating an epistemic worldview, bracketing assumptions about the truth of a worldview, entering into an epistemic worldview, conducting informative conversations, identifying narrative structures, and locating social contexts. The revival of religion in world politics and the rising value of transnational religious movements have offered an analytic dispute that sociotheology has risen to meet.
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Olguín, B. V. Violentologies. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198863090.001.0001.

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Violentologies: Violence, Identity, and Ideology in Latina/o Literature explores how various forms of violence undergird a wide range of Latina/o subjectivities, or Latinidades, from 1835 to the present. Drawing upon the Colombian interdisciplinary field of Violence studies known as violentología, which examines the transformation of Colombian society during a century of political and interpersonal violence, this book adapts the neologism violentology as a heuristic device and epistemic category to map the salience of violence in Latina/o history, life, and culture in the United States and globally. The term violentologies thus refers to culturally specific subjects defined by violence—or violence-based ontologies—ranging from Latina/o-warrior archetypes to diametrically opposed pacifist modalities, plus many more. It also signifies the epistemologies of violence: the political and philosophical logic and goals of certain types of violence such as torture, military force, and other forms of political and interpersonal harm. Based on one hundred primary texts and archival documents from an expansive range of Latina/o communities—Chicana/o, Puerto Rican, Cuban American, Salvadoran American, Guatemalan American, and various mixed-heritages and transversal hybridities throughout the world—Violentologies features multiple generations of Latina/o combatants, wartime noncombatants, and “peacetime” civilians whose identities and ideologies extend through, and far beyond, familiar Latinidades. Based on this discrepant archive, Violentologies articulates a contrapuntal assessment of the inchoate, contradictory, and complex range of violence-based Latina/o ontologies and epistemologies, and corresponding negotiations of power, or ideologies, pursuant to an expansive and meta-critical Pan-Latina/o methodology. Accordingly, this book ultimately proposes an antiidentitarian post-Latina/o paradigm.
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Kurtiş, Tuğçe, and Glenn Adams. Gender and Sex(ualities). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190658540.003.0005.

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Cultural psychology highlights the mutual constitution of psyche and culture—that is, the bidirectional relationship between person-based structures of mind and socially constructed affordances inscribed in everyday cultural worlds. The experience of gender and sexuality requires engagement with particular sociocultural affordances, and cultural traditions of gender and sexuality are (re)produced by everyday activities. Western feminists have often viewed aspects of gender relations in Majority-World settings as pathological or oppressive. Adopting a decolonial standpoint, we proposes two analytic strategies to counter such epistemic violence: (1) normalize Other patterns that appear abnormal or deficient; and (2) denaturalize the patterns that prevail in Western high-income settings. We illustrate these strategies by describing our research on “self-silencing,” relationship satisfaction, and depression among Turkish women.
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Ali, Daud. Indian Historical Writing, c.600–c.1400. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199236428.003.0005.

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This chapter illustrates how the rise of renewed interest in precolonial South Asian history and literature has rendered the idea that South Asia lacked traditions of historical writing or historical consciousness. The only exception to this trend is the ‘indigenist’ position, heavily indebted to postcolonial studies, which argued that India's lack of historical consciousness should be seen as a virtue — history being an alien, European concept implicated in epistemic and material violence. Scholars working more closely with early materials, however, have developed a number of more refined positions on the question of historical writing in early India. For instance, scholars have claimed that historical consciousness and historical writing were not so much absent in early India as ‘denied’ by the epistemological assumptions of Brahmanical orthodoxy and its ideological quest to place the Veda outside of history.
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Richardson, Henry. Working It Out together. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190247744.003.0007.

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Resisting some of the leading conceptions of joint moral reasoning prominent in the philosophical tradition, such as Kant’s kingdom of ends and Habermas’s discourse ethics, because they are too idealized to be useful in understanding joint, socially embodied reasoning, this chapter sets out from a simple understanding of reasoning, centered on the idea of responsibly conducted thinking. It does so to support the book’s account of the moral community’s moral authority, which invokes the possibility of joint, socially embodied reasoning at three distinct levels. Reconciling the idea of reasoning to that of social embodiment requires reconsideration of the relationship of reason to power or empowerment, which can be helpful to reasoning, as well as inimical to it. Generality and inclusiveness are central virtues of the socially embodied reasoning considered here, and violence, epistemic injustice, and a lack of mutually attuned, open-minded responsiveness some of its most serious vices.
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Goodman, Lenn E. Afterword. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796497.003.0012.

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Romanticism favors feeling over reason, first separating and isolating the two. Taking too narrow a view of reason, both admirers and detractors may regard religion as a blind leap of faith. But a prudent leap needs orientation, moral and epistemic. We need to oriented ourselves ontologically and axiologically if we are to pursue transcendent goals and not mistake emotional intensity for a criterion of truth, confusing violence with power, or freedom with caprice, as if wilfull choices were somehow self-justifying and could create moral or spiritual truths. Echoing Maimonides’ theses thatx reason is humanity’s link to God, and rejecting Kierkegaard’s tendentious misreading of the Binding of Isaac, I defend an ideal of holiness that finds expression in a life uniting the active and practical with the thoughtful and spiritually uplifted and uplifting—seeking holiness not in irrational excesses but in the irenic discoveries of reason.
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Balachandran, Aparna, Rashmi Pant, and Bhavani Raman, eds. Iterations of Law. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477791.001.0001.

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Iterations of Law: Legal Histories from India advances new perspectives on legal history from South Asia. While earlier historians looked at the results rather than the performance of law, the contributors to this volume examine the socioeconomic and political contexts that shape law-making and its practice. The chapters of this volume interrogate ‘from below’ the framing of legal regimes, and explore the physical and epistemic violence of colonial law. The contributors look at the ways in which colonized subjects shape the contours of legal spaces through constant interchange, conflict, and adjustment between the rulers and the governed. The volume critically engages with not just archival material ranging from case law to legal treatises but also everyday records of rule to investigate the relationship between the discipline of history and the institution of law. It focuses on the complex moments in the life of the law when rights or claims simultaneously bring into existence a new economy of power and authority.
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Disch, Lisa, and Mary Hawkesworth, eds. The Oxford Handbook of Feminist Theory. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199328581.001.0001.

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The Oxford Handbook of Feminist Theory provides an overview of the analytical frameworks and theoretical concepts feminist theorists have developed to challenge established knowledge. Leading feminist theorists, from around the globe, provide in-depth explorations of a diverse array of subject areas, capturing a plurality of approaches. The Handbook raises new questions, brings new evidence, and poses significant challenges across the spectrum of academic disciplines, demonstrating the interdisciplinary nature of feminist theory. The chapters offer innovative analyses of the central topics in social and political science (e.g. civilization, development, divisions of labor, economies, institutions, markets, migration, militarization, prisons, policy, politics, representation, the state/nation, the transnational, violence); cultural studies and the humanities (e.g. affect, agency, experience, identity, intersectionality, jurisprudence, narrative, performativity, popular culture, posthumanism, religion, representation, standpoint, temporality, visual culture); and discourses in medicine and science (e.g. cyborgs, health, intersexuality, nature, pregnancy, reproduction, science studies, sex/gender, sexuality, transsexuality) and contemporary critical theory that have been transformed through feminist theorization (e.g. biopolitics, coloniality, diaspora, the microphysics of power, norms/normalization, postcoloniality, race/racialization, subjectivity/subjectivation). The Handbook identifies the limitations of key epistemic assumptions that inform traditional scholarship and shows how theorizing from women’s and men’s lives has profound effects on the conceptualization of central categories, whether the field of analysis is aesthetics, biology, cultural studies, development, economics, film studies, health, history, literature, politics, religion, science studies, sexualities, violence, or war.
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Theurer, Karina, and Wolfgang Kaleck, eds. Dekoloniale Rechtskritik und Rechtspraxis. Nomos Verlagsgesellschaft mbH & Co. KG, 2020. http://dx.doi.org/10.5771/9783748903628.

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The first collection of key texts on post- and decolonial legal theory and TWAIL in German translation. The theoretical portion of the book is supplemented by practice-based reflections from activists and lawyers, which serve to consider, add to or challenge the theoretical approaches. These links to specific struggles for law, power, social justice, material equality and resources can help to show the extent to which contemporary situations of exploitation and inequality are an expression or consequence of historically contingent power dynamics, and the extent to which they can be read in light of processes of colonisation. The book, which seeks to challenge epistemic violence, is meant to spark critical debate on its contents and more. It aims to further productive dialogues and unsettle ostensibly settled fundamental assumptions, including those from the sphere of legal theory. With contributions by Antony Anghie, Makau Mutua, Bhupinder Chimni, Silvia Rivera Cusicanqui, Maria Lugones, Martti Koskenniemi, Anne Orford, Tarcila Rivera Zea, Colin Gonsalves, Alejandra Ancheita, Simon Masodzi Chinyai, Rupert Hambira, Kamutuua Hosea Kandorozu, Wolfgang Kaleck, Karina Theurer
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Rios, Jodi. Black Lives and Spatial Matters. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501750465.001.0001.

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This book is a call to reconsider the epistemic violence that is committed when scholars, policymakers, and the general public continue to frame Black precarity as just another racial, cultural, or ethnic conflict that can be solved solely through legal, political, or economic means. This book argues that the historical and material production of blackness-as-risk is foundational to the historical and material construction of our society and certainly foundational to the construction and experience of metropolitan space. The book also considers how an ethics of lived blackness—living fully and visibly in the face of forces intended to dehumanize and erase—can create a powerful counter point to blackness-as-risk. Using a transdisciplinary methodology, the book studies cultural, institutional, and spatial politics of race in North St. Louis County, Missouri, as a set of practices that are intimately connected to each other and to global histories of race and race-making. As such, it adds important insight into the racialization of metropolitan space and people in the United States. The arguments presented in the book draw from fifteen years of engaged research in North St. Louis County and rely on multiple disciplinary perspectives and local knowledge in order to study relationships between interconnected practices and phenomena.
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Book chapters on the topic "Epistemic violence"

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Bartels, Anke, Lars Eckstein, Nicole Waller, and Dirk Wiemann. "Interlude: Epistemic Violence." In Postcolonial Literatures in English, 153–54. Stuttgart: J.B. Metzler, 2019. http://dx.doi.org/10.1007/978-3-476-05598-9_14.

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Pinto, Joana Plaza. "Chapter 7. On languages, bodies and epistemic violence." In Language and Violence, 171–88. Amsterdam: John Benjamins Publishing Company, 2017. http://dx.doi.org/10.1075/pbns.279.08pin.

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Jerryson, Michael. "Epistemic Worldviews: Buddhist Perspectives on Violence." In Entering Religious Minds, 67–80. 1 [edition]. | New York : Taylor & Francis, 2019. |Includes index.: Routledge, 2019. http://dx.doi.org/10.4324/9780429468810-7.

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Moncrieffe, Marlon Lee. "‘Epistemic Violence’ in the History Curriculum." In Decolonising the History Curriculum, 13–23. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-57945-6_2.

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Niyogi, Santanu. "Shakespeare as an Instrument of Epistemic Violence." In English Studies in India, 35–45. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-13-1525-1_3.

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Titchiner, Beth M. "A New Epistemic and Methodological Approach to the Study of Violence." In The Epistemology of Violence, 19–42. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-12911-8_2.

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Anderson, Derek Egan. "Toward a Conception of Misinformation as Epistemic Violence." In Metasemantics and Intersectionality in the Misinformation Age, 41–66. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-73339-1_4.

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Henderson-Merrygold, Jo. "Queer(y)ing the Epistemic Violence of Christian Gender Discourses." In Rape Culture, Gender Violence, and Religion, 97–117. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72685-4_6.

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Narozhna, Tanya. "Power and Gendered Rationality in Western Epistemic Constructions of Female Suicide Bombings." In Gender, Agency and Political Violence, 79–95. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1007/978-0-230-37024-1_5.

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Kjaran, Jón Ingvar, and Brynja Elísabeth Halldórsdóttir Gudjonsson. "Epistemic Violence Towards LGBTQ Students in Icelandic High Schools: Challenges and Opportunities for Transforming Schools." In Violence, Victimisation and Young People, 173–91. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75319-1_11.

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Conference papers on the topic "Epistemic violence"

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Ymous, Anon, Katta Spiel, Os Keyes, Rua M. Williams, Judith Good, Eva Hornecker, and Cynthia L. Bennett. ""I am just terrified of my future" — Epistemic Violence in Disability Related Technology Research." In CHI '20: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3334480.3381828.

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Msila, Vuyisile. "FROM EPISTEMIC VIOLENCE TO A TRANSFORMED INSTITUTION: UNIVERSITY OF SOUTH AFRICA’S CHANGE MANAGEMENT UNIT’S ENDEAVOURS TO TRAVERSE TRANSFORMATION PATHS." In 13th International Technology, Education and Development Conference. IATED, 2019. http://dx.doi.org/10.21125/inted.2019.0376.

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