Artykuły w czasopismach: „Epistemic violence”

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De Schryver, Carmen. "Deconstruction and Epistemic Violence". Southern Journal of Philosophy 59, nr 2 (22.02.2021): 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, nr 29 (10.01.2018): 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, nr 3 (czerwiec 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, nr 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, nr 12 (29.04.2019): 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, nr 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 i Esranur AVCI. "An Investigation into the Relationship between Adults’ Levels of Education-Related Epistemic Freedom and Epistemic Violence". International Education Studies 11, nr 10 (27.09.2018): 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, nr 3 (31.03.2020): 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, nr 1 (13.03.2021): 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, nr 2 (17.09.2018): 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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K. Esiaka, Darlingtina, i Glenn Adams. "Epistemic Violence in Research on Eldercare". Psychology and Developing Societies 32, nr 2 (21.08.2020): 176–200. http://dx.doi.org/10.1177/0971333620936948.

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Decolonial perspectives challenge the notion that standard knowledge in hegemonic psychology is productive of progress and enlightenment. They instead emphasise its association with the colonial violence that constitutes the darker underside of modern development. Our contribution to the special issue applies a decolonial perspective to theory and research on obligation to an elderly parent. Thinking from the standpoint of West African epistemic locations not only illuminates the culture-bound character of standard models but also reveals their foundations in modern individualist selfways. Although modern individualist selfways can liberate well-endowed people to pursue fulfilling relationships and avoid unsatisfying connections with burdensome obligations, these ways of being pose risks of abandonment for people—like many elders—whose requirements for care might constitute a constraint on others’ satisfaction. In contrast, the cultural ecologies of embedded interdependence that inform everyday life in many West African settings afford selfways that emphasise careful maintenance of existing connections. Although these selfways may place constraints on the self-expansive pursuit of satisfying relationships, they provide elders and other vulnerable people with some assurance of support.

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Stone-Mediatore, Shari. "Epistemologies of Discomfort: What Military-Family Anti-War Activists Can Teach Us About Knoweldge of Violence". Studies in Social Justice 4, nr 1 (12.03.2010): 25–45. http://dx.doi.org/10.26522/ssj.v4i1.1007.

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This paper extends feminist critiques of epistemic authority by examining their particular relevance in contexts of institutionalized violence. By reading feminist criticism of "experts" together with theories of institutionalized violence, I argue that typical expert modes of thinking are incapable of rigorous knowledge of institutionalized violence because such knowledge requires a distinctive kind of thinking-within-discomfort for which conventionally trained experts are ill-suited. I turn to a newly active group of epistemic agents-anti-war relatives of soldiers-to examine the role that undervalued epistemic traits can play in knowledge of war and other forms of structural violence.

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Bhawuk, Dharm P. S. "vAde vAde jAyate tattvabodhaH: Toward epistemic harmony through dialogue". Theory & Psychology 30, nr 3 (czerwiec 2020): 472–78. http://dx.doi.org/10.1177/0959354320922613.

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Examining the concept of epistemic violence and its two antecedents, three strategies—developing Indigenous constructs and theories, going beyond the search for universals, and eliminating structural causes of violence—are proposed to generate dialogue between researchers for epistemic harmony.

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Van Milders, Lucas, i Harmonie Toros. "Violent International Relations". European Journal of International Relations 26, nr 1_suppl (wrzesień 2020): 116–39. http://dx.doi.org/10.1177/1354066120938832.

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Can International Relations (IR) be studied without reproducing its violence? This is the central question of this article. To investigate this, the first step is to expose the violence that we argue remains at the heart of our discipline. The article thus begins by exploring the disciplinary practices firmly grounded in relations of coloniality that plague disciplines more broadly and IR in particular. An analysis of IR’s epistemic violence is followed by an autoethnographic exploration of IR’s violent practices, specifically the violent practices in which one of the article’s authors knowingly and unknowingly engaged in as part of an impact-related trip to the international compound of Mogadishu International Airport in Somalia. Here the article lays bare how increasing demands on IR scholars to become ‘international experts’ having impact on the policy world is pushing them more and more into spaces governed by colonial violence they are unable to escape. The final section of this article puts forward a tentative path toward a less violent IR that advocates almost insignificant acts of subversion in our disciplinary approach and practices aimed at exposing and challenging this epistemic and structural violence. The article concludes that IR does not need to be abandoned, but rather, by taking on a position of discomfort, needs to acknowledge its violence and attempt to mitigate it – one almost insignificant step at a time.

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Khan, Farzad Rafi, i Rabia Naguib. "Epistemic Healing: A Critical Ethical Response to Epistemic Violence in Business Ethics". Journal of Business Ethics 156, nr 1 (5.05.2017): 89–104. http://dx.doi.org/10.1007/s10551-017-3555-x.

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Medina, José. "RACIAL VIOLENCE, EMOTIONAL FRICTION, AND EPISTEMIC ACTIVISM". Angelaki 24, nr 4 (4.07.2019): 22–37. http://dx.doi.org/10.1080/0969725x.2019.1635821.

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Cremin, Hilary, Josefina EchavarrÍa i Kevin Kester. "Transrational Peacebuilding Education to Reduce Epistemic Violence". Peace Review 30, nr 3 (3.07.2018): 295–302. http://dx.doi.org/10.1080/10402659.2018.1495808.

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Dotson, Kristie. "Tracking Epistemic Violence, Tracking Practices of Silencing". Hypatia 26, nr 2 (2011): 236–57. http://dx.doi.org/10.1111/j.1527-2001.2011.01177.x.

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Too often, identifying practices of silencing is a seemingly impossible exercise. Here I claim that attempting to give a conceptual reading of the epistemic violence present when silencing occurs can help distinguish the different ways members of oppressed groups are silenced with respect to testimony. I offer an account of epistemic violence as the failure, owing to pernicious ignorance, of hearers to meet the vulnerabilities of speakers in linguistic exchanges. Ultimately, I illustrate that by focusing on the ways in which hearers fail to meet speaker dependency in a linguistic exchange, efforts can be made to demarcate the different types of silencing people face when attempting to testify from oppressed positions in society.

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Vermeylen, Saskia. "Special issue: environmental justice and epistemic violence". Local Environment 24, nr 2 (5.01.2019): 89–93. http://dx.doi.org/10.1080/13549839.2018.1561658.

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Colombo, Monica. "Who is the “other”? Epistemic violence and discursive practices". Theory & Psychology 30, nr 3 (czerwiec 2020): 399–404. http://dx.doi.org/10.1177/0959354320923758.

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My commentary on Held (2020) aims at offering a broader perspective about epistemic violence in psychology while critically examining her positions concerning objectivity and essentialism. Following Michel Foucault, who developed the idea of episteme, that is, the codification and structure that determines the knowledge formation of a given epoch, I suggest that psychology can be regarded as an ideological sociocultural formation and as a discursive practice. In line with these premises, Held’s article can be regarded as a “text,” which, in reproducing the divides between objective versus subjective, folk versus scientific conceptions, relativism versus realism, and so forth, is functional to the maintenance of hegemony. I will focus on the argumentative and discursive strategies that Held adopts in her defense of an objectivist ontology and epistemology against Indigenous and critical psychology.

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Novis-Deutsch, Nurit. "Pluralism as an antidote to epistemic violence in psychological research". Theory & Psychology 30, nr 3 (czerwiec 2020): 408–13. http://dx.doi.org/10.1177/0959354320928116.

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The debate on objectivist versus relativist epistemologies in psychology and their relation to “othering” should consider a third stance that espouses epistemic pluralism. In order to understand the human experience, we must simultaneously explore the universal–humanistic, cultural, and idiographic aspects of the individual. Each of these aspects entails a different epistemic stance (objective, intersubjective, and subjective) and each assigns different meanings to “othering.” In addition, a pragmatic epistemology that posits “progressivism” as its sole agenda risks the epistemic violence of discounting other sets of values and moral foundations that matter to many (often othered) people. Additional steps are needed in order to truly diversify psychological study.

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Woldeyes, Yirga Gelaw. "Lalibela: Spiritual Genealogy beyond Epistemic Violence in Ethiopia". Genealogy 3, nr 4 (2.12.2019): 66. http://dx.doi.org/10.3390/genealogy3040066.

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The rock hewn churches of Lalibela have special significance in the formation of Ethiopia’s consciousness as a sacred land of God’s covenant. Numerous local stories express the sanctity of Lalibela as a Heavenly Jerusalem on earth and the faithful use holy soil from the churches to cure the sick. Every year, thousands of Tewahido believers travel to receive blessings. Local scholars who studied decades in the indigenous education system serve as intermediaries between the sanctity of the place and the people, and transmit their knowledge to the younger generation. This paper traces this spiritual genealogy to the creation story in the Kebra Nagast regarding the Ark of the Covenant (Tabot) and relates it to Lalibela’s famous churches. It demonstrates the existence of enduring spiritual genealogy that considers place as alive and powerful. The paper also reflects on how the loss of indigenous sources of knowledges, particularly through the stealing or taking of manuscripts by foreign collectors, and the rise of a Eurocentric interpretation of the history of Lalibela challenges this millennial spiritual tradition. It argues that this has resulted in epistemic violence, the practice of interpreting local knowledge with a foreign lens in a way that reinforces colonial Eurocentric views that are then internalised within Africans themselves. Despite such challenges, it shows how the genealogy continues through the very identity and practice of local communities and individuals.

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VÁZQUEZ, ROLANDO. "Translation as Erasure: Thoughts on Modernity's Epistemic Violence". Journal of Historical Sociology 24, nr 1 (marzec 2011): 27–44. http://dx.doi.org/10.1111/j.1467-6443.2011.01387.x.

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Phạm, Quỳnh N., i Linh Tường Đỗ. "A conversation on art, epistemic violence, and refusal". International Feminist Journal of Politics 21, nr 3 (27.05.2019): 499–511. http://dx.doi.org/10.1080/14616742.2019.1611380.

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Held, Barbara S. "Epistemic violence in psychological science: Can knowledge of, from, and for the (othered) people solve the problem?" Theory & Psychology 30, nr 3 (20.11.2019): 349–70. http://dx.doi.org/10.1177/0959354319883943.

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A primary target of Indigenous psychologists and critical psychologists is the epistemic violence found in mainstream research. The epistemic violence derives from two alleged mainstream tendencies: (a) omitting concepts/conceptions of othered peoples and (b) interpreting observed group differences to be caused by inherent inferiorities of othered peoples. In seeking remedial research practice, some theoretical psychologists distinguish (a) psychological knowledge from and for the folk, which they advocate and (b) psychological “knowledge” about the folk, the alleged source of objectification of othered peoples. Though seemingly self-evident, this for/about prepositional divide may not be clear. First, mainstream epistemic violence often depends on folk notions. Second, the use in science of folk concepts/conceptions has advanced oppressive purposes, whereas some mainstream findings may serve progressive goals. I exemplify with race concepts, especially racialized essentialism and dehumanization, and I demonstrate how mainstream science sometimes reveals mechanisms of othering that may inform progressive social reform efforts.

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Tarusarira, Joram. "The Anatomy of Apology and Forgiveness: Towards Transformative Apology and Forgiveness". International Journal of Transitional Justice 13, nr 2 (9.04.2019): 206–24. http://dx.doi.org/10.1093/ijtj/ijz006.

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Abstract The central thesis of this article is that while apology and forgiveness are vital for dealing with a violent past, there is a need to critically transform the sociopolitical epistemic subjectivities that underpin a wrongdoing. These include political discourses, narratives, ideas and ideologies that justified the wrongdoing in the first place and are thus its bedrock. This is against the understanding that brutality and violence are sustained by particular epistemologies, logics and reasonings. Failure to bring about their transformation results in not stopping the repetition of brutality and not realizing sustainable reconciliation, as well as stifling key aspects of dealing with the past, such as truth seeking, truth telling, justice and accountability. By drawing on the state-sponsored massacres in Matabeleland and Midlands provinces in Zimbabwe in the early 1980s – the Gukurahundi massacres – this article argues that current calls for, and implementations of, apologies and forgiveness are often undertaken without considering the need to transform the epistemic bedrock of conflict and violence which engenders apology and forgiveness. This lack of focus on transformation makes apology and forgiveness susceptible to abuse or underutilization, and thus impotent in facilitating sustainable reconciliation. The article emphasizes the need to transform the cognitive and epistemic subjectivities underpinning wrongdoing, thus making a case for transformative apology and forgiveness.

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Gnecco, Cristóbal. "The ways of Archaeology: from epistemic violence to relationality". Boletim do Museu Paraense Emílio Goeldi. Ciências Humanas 4, nr 1 (kwiecień 2009): 15–26. http://dx.doi.org/10.1590/s1981-81222009000100003.

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La arqueología ha transitado varios caminos; algunos no se bifurcan sino que convergen (son cambios de notación pero no de contenido). Un ejercicio de extrema simplificación quiere que dos de esos caminos, quizás los más visibles en los últimos años, conduzcan a lugares distantes: (a) a la reproducción de la violencia epistémica contra otras sociedades y sus formas de hacer historia (una empresa moderna, es cierto, pero también multicultural); y (b) al entendimiento interdiscursivo. Este artículo es un esbozo de los hallazgos que pueden hacer quienes se aventuran por esos caminos.

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Lushetich, Natasha. "Idiosyncrasy as Strategy in the Age of Epistemic Violence". Artnodes, nr 20 (15.12.2017): 111–19. http://dx.doi.org/10.7238/artnodes.v0i20.3149.

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One of the first principles of capitalism is, undeniably, instrumentalisation; the subjection of one thing to another with the speculative aim of producing some future ‘value’, regardless of how dubious – or even noxious this ‘value’ may be. In the knowledge economy, which produces value from accelerated innovation (also interpretable as the overproduction of the minimally different) value is extracted in two chief ways: via the misplaced rhetoric of excellence, and via netocratic quantification. Both of these processes are further aggravated by the additive nature of the digital media (Han); the irrationality of rationality (Ritzer); and attention deficit. Despite the fact that knowledge in general, and artistic knowledge in particular, is heterogeneous as well as, essentially, undecidable, in this essay I argue for a specific brand of knowledge: idiosyncratic, and, if need be, incomprehensible. Not as a weak ‘I would rather not’ strategy of resistance – to borrow from Herman Melville’s over-exploited, half-dead anti-hero Bartleby – but as an antidote to reductionism, information deluge, and their increasing neurological consequences, such as Information Fatigue Syndrome.

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Ivey, Christina L. "Combating Epistemic Violence With Islamic Feminism: Qahera vs. FEMEN". Women's Studies in Communication 38, nr 4 (2.10.2015): 384–87. http://dx.doi.org/10.1080/07491409.2015.1088292.

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Petraki, Ioanna. "Roma Health Mediators: A Neocolonial Tool for the Reinforcement of Epistemic Violence?" Critical Romani Studies 3, nr 1 (11.12.2020): 72–95. http://dx.doi.org/10.29098/crs.v3i1.60.

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Scientific articles in medical journals regarding Roma have produced a type of problematic consensus narrative that is reinforced through its formulaic repetition. Roma health mediator (RHM) programs seem to have evolved from and currently be part of this consensus narrative. In this article I examine the potential use of RHMs, even if unintended, as a neocolonial tool for the reinforcement of epistemic violence against Roma, using a critical analysis of four empirical stories from the field. I explore the above hypothesis through critical reflexive anthropology, and postcolonial and intersectional studies, as well as by using elements of the self-ethnographic approach. I argue that the epistemic violence can be seen as resulting from the interplay between the Subject (i.e., health professional or researcher), the Object (i.e., Roma as “Other”), and the practices that result (i.e., discourse or consensus narrative production through the interpretation of the scientific data). I conclude with tools that could help reduce the epistemic violence against Roma within the health sector, suchas cross-disciplinary collaboration, participatory action research (PAR), (self-)reflection, critical theory, and the dialogic creation of scientific knowledge.

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Gonzalez, Ramiro, i Danilo Silva Guimarães. "For a knowledge with the other in psychological science". Theory & Psychology 30, nr 3 (czerwiec 2020): 419–24. http://dx.doi.org/10.1177/0959354320927086.

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In our comment on Held (2020) we attempt to deepen her criticism and reflection about epistemic violence while addressing the need for its elimination in psychological science. We acknowledge her argument about the prepositional divisions that emerge between two large groups of psychologies or psychologists (mainstream psychology vs. Indigenous and critical psychologies): from above and from below. In relation to these prepositional problems, we agree that the explanations derived from these divisions in terms of of, for, and about are confusing. However, we consider that Held’s reflections concerning the set of prepositions in the production of knowledge based on “of, from, and for the other” neglect another alternative that is “with the other.” According to this last point, we briefly present Bakhtin’s theoretical notion of co-authorship to argue that generally, epistemic violence is committed by not recognizing the voices of the participants involved. In addition, we use examples of our work with Indigenous communities in Brazil to show that generating knowledge together and with Indigenous peoples is a valid and necessary way to eliminate epistemic violence.

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Branson, Jan, i Don Miller. "Sign language, the deaf and the epistemic violence of mainstreaming". Language and Education 7, nr 1 (styczeń 1993): 21–41. http://dx.doi.org/10.1080/09500789309541346.

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Azeri, Siyaves. "Generalizations, concepts, and pseudoconcepts: The subjective content of epistemic violence". Theory & Psychology 30, nr 3 (czerwiec 2020): 440–45. http://dx.doi.org/10.1177/0959354320924479.

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Barbara Held’s article (2020) challenges the “for/about prepositional divide” (p. 349), which is presumed by critical and Indigenous psychologies, at two empirical and epistemological levels. I argue that Held’s critique can be further strengthened empirically, with reference to Lev Vygotsky’s analysis of the relation between spontaneous and scientific concepts, and epistemologically, with reference to Evald Ilyenkov’s treatment of concepts in contrast to mere notions.

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Johnstone, Marjorie, i Eunjung Lee. "State violence and the criminalization of race: Epistemic injustice and epistemic resistance as social work practice implications". Journal of Ethnic & Cultural Diversity in Social Work 27, nr 3 (31.05.2018): 234–52. http://dx.doi.org/10.1080/15313204.2018.1474826.

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Purdeková, Andrea. "Rectified Sites of Violence from Westgate to Lampedusa: Exploring the Link between Public Amnesia and Conflict in Ongoing Confrontations". International Journal of Transitional Justice 13, nr 3 (20.09.2019): 504–23. http://dx.doi.org/10.1093/ijtj/ijz021.

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Abstract This article investigates whether and how public amnesia of violent incidents such as mass drownings or mass killings impacts ongoing conflict dynamics. Specifically, the article compares and contrasts two forms of public amnesia in the relatively little-studied space of the rectified site – a site of violence returned to prior use without monumentation or commemoration. Looking at the unmarked sites of violence in East Africa’s confrontation with Al-Shabaab, such as the Westgate Mall, and the Mediterranean crossings within the system of migration deterrence, the article asks: How do rectification practices and associated public production of silence feed into conflict dynamics and conflict transformation? The article shows that while public amnesia tends to entrench the confrontation, recognition through commemoration needs to be calibrated carefully in order to avoid further conflict escalation. Epistemic redress must precede physical and symbolic memory work in rectified sites of violence. By tackling the puzzle of (non)commemoration and active forgetting of violence in contexts of ongoing confrontation, the article decentres dominant transitional justice concerns over memory from the present to the absent, and from the space of the ‘post’ to the lingering ‘in-between’ of conflict that defines many contemporary violent confrontations.

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Hlavka, Heather R. "Regulating Bodies: Children and Sexual Violence". Violence Against Women 25, nr 16 (12.11.2019): 1956–79. http://dx.doi.org/10.1177/1077801219875817.

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The interdisciplinary silences on sexual violence and the omission of children and youth from social science research speak volumes of the power of the child as a flexible, cultural signifier. In this article, I argue that dominant frameworks of children and childhood make child sexual assault a discursive impossibility for most young people. The epistemic violence of silencing matters, and it is these erasures that are fundamental to understanding violence and power. I argue it is paramount for feminist researchers to call attention to the undermining qualities of Institutional Review Boards that act as gatekeepers of representation and voice.

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Cortés Gómez, Ismael. "Antigypsyism as Symbolic and Epistemic Violence in Informative Journalism in Spain, 2010–2018". Critical Romani Studies 3, nr 1 (11.12.2020): 4–25. http://dx.doi.org/10.29098/crs.v3i1.74.

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This study conducts a framing analysis of how Spanish journalism represents “Gypsy identity” within the markers of dangerousness and criminality (in the period from 2010 to 2018). The paper aims to validate the following underpinning hypothesis: as symbolic and epistemic violence, antigypsyism legitimizes systemicracial discrimination and exclusion against Roma in Spain. The article is organized into five sections. First, an analytical framework introduces the notions of “antigypsyism,” “structural discrimination,” “social fear,” “symbolic violence,” “epistemic violence,” and “framing analysis.” Second, a case study is presented on a sample of 150 national news reports that portray Romani characters in a biased way. Third, this analysis informs an ethical and legal debate that challenges the limits of free speech and the uses of discriminatory and biased language in informative narratives. The fourth section examines and provides conclusions regarding thecorrelation between structural discrimination against Roma and the role of media in engendering the stigma of the “Gypsy threat.” Finally, the article includes a series of recommendations that could be used to counteract racism in news narratives.

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Carter, David, i Rebecca Warren. "Economic re-colonisation: Financialisation, indigeneity and the epistemic violence of resolution". Political Geography 84 (styczeń 2021): 102284. http://dx.doi.org/10.1016/j.polgeo.2020.102284.

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Hinton, Perry R. "The dangerous tendency to essentialize cultural categories in academic psychology". Theory & Psychology 30, nr 3 (czerwiec 2020): 383–88. http://dx.doi.org/10.1177/0959354320915285.

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This commentary welcomes Held’s (2020) article on epistemic violence in psychological science. When psychologists employ social categories, such as “Black people” or “the Japanese” as “fixed factors” in their experiments, they may ignore the social construction of these categories within a cultural context. This can lead to cultural conceptions being enshrined in a methodology that has a tendency to essentialize social categories, with their inferred psychological attributes simply becoming a question of their “accuracy” or “inaccuracy” and not about the history and ideologies within which they are formed. Cultural psychology and Indigenous psychologies challenge this ideological neutrality of social categories, which is illustrated by Hinton’s cultural model of stereotypes. Ignoring the evidence that traditional academic psychology is a cultural psychology (rather than an objective science) simply maintains the dominant ideological structures of epistemic violence within it.

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Bailey, Alison. "Tracking Privilege‐Preserving Epistemic Pushback in Feminist and Critical Race Philosophy Classes". Hypatia 32, nr 4 (2017): 876–92. http://dx.doi.org/10.1111/hypa.12354.

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Classrooms are unlevel knowing fields, contested terrains where knowledge and ignorance are produced and circulate with equal vigor, and where members of dominant groups are accustomed to having an epistemic home‐terrain advantage. My project focuses on one form of resistance that regularly surfaces in discussions with social‐justice content. Privilege‐preserving epistemic pushback is a variety of willful ignorance that many members of dominant groups engage in when asked to consider both the lived and structural injustices that members of marginalized groups experience daily. I argue that this dominant form of resistance is neither an expression of skepticism nor a critical‐thinking practice. I suggest that standard philosophical engagements with these expressions of resistance are incapable of tracking the harms of privilege‐preserving epistemic pushback. I recommend treating this pushback as a “shadow text,” that is, as a text that runs alongside the readings in ways that offer no epistemic friction. I offer this as one critical philosophical practice for making students mindful of the ways they contribute to the circulation of ignorance and epistemic violence during the course of their discussions.

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Gaborit, Liv S. "The danger of “the truth”". Theory & Psychology 30, nr 3 (czerwiec 2020): 445–47. http://dx.doi.org/10.1177/0959354320924476.

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This commentary applauds Held’s (2020) argument for the importance of considering the risk of epistemological violence implicit in psychology. In addition, this commentary suggests the argument can be furthered by looking to the ontological turn within anthropology and considering not only the risk of epistemic, but of ontological violence in psychological research as well as in therapeutic practice. Lastly, this commentary questions whether academics, in their often privileged positions will ever be able to go beyond the structural violence of hegemonic structures or if change should come from below.

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Stojnić, Aneta. "Power, Knowledge, and Epistemic Delinking". AM Journal of Art and Media Studies, nr 14 (15.10.2017): 105. http://dx.doi.org/10.25038/am.v0i14.218.

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In this paper I shall argue that radical epistemic delinking has a key role in liberation from the Colonial Matrix of Power as well as the change in the existing global power relations which are based in the colonialism and maintained through exploitation, expropriation and construction of the (racial) Other. Those power relations render certain bodies and spaces as (epistemologically) irrelevant. In order to discuss possible models of struggle against such condition, firstly I have addressed the relation between de-colonial theories and postcolonial studies, arguing that decolonial positions are both historicising and re-politicising the postcolonial theory. In my central argument I have focused on the epistemic delinking and political implications of decolonial turn. With reference to Grada Killomba I have argued for the struggle against epistemic violence through decolonising knowledge. Decolonising knowledge requires delinking form Eurocentric model of knowledge production and radical dismantling the existing hierarchies among different knowledge. It requires recognition of the ‘Other epistemologies’ and ‘Other knowledge’ as well as liberation from Western disciplinary and methodological limitations. One of the main goals of decolonial project is deinking from the Colonial Matrix of Power. However, delinking is not required only in the areas of economy and politics but also in the field of epistemology. Article received: June 15, 2017; Article accepted: June 26, 2017; Published online: October 15, 2017; Original scholarly paperHow to cite this article: Stojnić, Aneta. "Power, Knowledge, and Epistemic Delinking." AM Journal of Art and Media Studies 14 (2017): 105-111. doi: 10.25038/am.v0i14.218

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Sundararajan, Louise. "Hegemonic categorization of the other contributes to epistemological violence". Theory & Psychology 30, nr 3 (czerwiec 2020): 377–83. http://dx.doi.org/10.1177/0959354320915977.

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Held (2020) missed one central concern of Indigenous psychology (IP), namely that hegemony of knowledge production in mainstream psychology (MP) is to be resisted. In this commentary, I identify two prevalent assumptions in MP that warrant resistance: first, to gain knowledge of the other is to categorize them; second, the use of neutral categories can reduce epistemic violence against the culturally different other. My critique is based on a cultural analysis of strong-ties versus weak-ties rationalities.

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Sismondo, Sergio. "Boundary Work and the Science Wars: James Robert Brown's Who Rules in Science?" Episteme 1, nr 3 (luty 2005): 235–48. http://dx.doi.org/10.3366/epi.2004.1.3.235.

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The Science Wars have not involved any violence, nor even threats of violence. Thus the label “wars” for this series of discussions, mostly one-sided and mostly located within the academy, is something of an overblown metaphor. Nonetheless, I will suggest that there are some respects in which the metaphor is appropriate. The Science Wars involve territory, albeit a metaphorical kind of territory. They inspire work that can be best interpreted as ideological, a result of disciplinary interests. Moreover, fellow participants in the wars and others reward that ideological work.My goal in this is to display efforts to maintain a discipline's epistemic authority, the recognition that members of that discipline have legitimate claims to knowledge on a subject. The central section of the paper takes the form of a discussion of one recent contribution to the Science Wars, James Robert Brown's Who Rules in Science? My argument is at least somewhat generalizable beyond this book, and it therefore points to interesting phenomena related to epistemic authority.

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Ayotte, Kevin J., i Mary E. Husain. "Securing Afghan Women: Neocolonialism, Epistemic Violence, and the Rhetoric of the Veil". NWSA Journal 17, nr 3 (październik 2005): 112–33. http://dx.doi.org/10.2979/nws.2005.17.3.112.

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BAGELMAN, CAROLINE. "Considering Epistemic Violence, Scarcity and Student Voice in Relation to Educational Goods". Journal of Philosophy of Education 54, nr 5 (23.09.2020): 1356–63. http://dx.doi.org/10.1111/1467-9752.12507.

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Alcoff, Linda Martín. "‘To Possess the Power to Speak’". Royal Institute of Philosophy Supplement 89 (maj 2021): 51–64. http://dx.doi.org/10.1017/s1358246121000084.

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AbstractI argue here that first person speech on sexual violence remains an important dimension of the movement for social change in regard to sexual violence, and that the public speech of survivors faces at least three groups of obstacles: 1) the problem of epistemic injustice, that is, injustice in the sphere of knowledge 2) the problem of language and power, and 3) the problem of dominant discourses. I explain and develop these points and end with a final argument concerning the critical importance of speaking publicly on these areas of human experience.

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Ling, LHM. "Three-ness: Healing world politics with epistemic compassion". Politics 39, nr 1 (4.07.2018): 35–49. http://dx.doi.org/10.1177/0263395718783351.

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Epistemic compassion can help to heal world politics. It mitigates almost six centuries of Eurocentric ‘epistemic violence’ and ‘epistemicide’ with a trialectical epistemology that bridges even seemingly irreconcilable opposites. Buddhists call this process Interbeing. I draw on Daoist yin/yang dynamics for epistemology and the ancient Silk Roads as an exemplar. Subsequently, I apply this analysis to a watershed development in our contemporary political economy: China’s ‘Belt and Road Initiative’ (BRI). A $1 trillion investment scheme to link China with Europe and Russia through Central Asia, Africa, and the Indian Ocean, the BRI provokes charges of reproducing Europe’s 19th-century’s Great Game on a 21st-century scale. A trialectical epistemology offers another mode and model of global interaction for the BRI. It highlights the possibility of local agency and global responsibility for the BRI. I ask: Can epistemic compassion turn this 5.0 version of Asian Capitalism into a 2.0 version of the Silk Road Ethos? The potential exists, I argue.

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Warner, Benjamin R., Rocío Galarza, Calvin R. Coker, Philip Tschirhart, Sopheak Hoeun, Freddie J. Jennings i Mitchell S. McKinney. "Comic Agonism in the 2016 Campaign: A Study of Iowa Caucus Rallies". American Behavioral Scientist 63, nr 7 (16.04.2017): 836–55. http://dx.doi.org/10.1177/0002764217704868.

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In this study, we assess the extent to which attending a candidate rally was associated with distrust of democratic institutions, epistemic rigidity, attribution of malevolent intentions to the political outgroup, and acceptance of political violence. Surveys ( N = 251) were distributed at rallies the night before and day of the 2016 Iowa Caucuses. Results suggest that attendees of rallies for Bernie Sanders or Donald Trump were more likely to distrust democracy relative to attendees of a Hillary Clinton or Ted Cruz rally. Findings also suggest that mistrust of democracy was associated with greater attribution of malevolence and acceptance of political violence. Attending a Sanders or Trump rally was indirectly associated with attribution of malevolence and acceptance of political violence through democratic mistrust.

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Lévesque, Sylvie, i Audrey Ferron-Parayre. "To Use or Not to Use the Term “Obstetric Violence”: Commentary on the Article by Swartz and Lappeman". Violence Against Women 27, nr 8 (5.03.2021): 1009–18. http://dx.doi.org/10.1177/1077801221996456.

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Based on the article by Swartz and Lappeman, we propose in this commentary to reflect on three central components linked to the concept of obstetric violence: the withdrawal of intentionality as a founding element of its recognition, the preponderant place given to the perspective of women and those affected by it, as well as the recognition of its sexist, gendered, and systemic character. We also discuss the epistemic injustice associated with obstetric violence. We stress the importance of including both health workers and health systems in the equation, even though they may be offended by the use of the term. We conclude by recalling that significant leadership must be exercised by health care workers and institutions to put an end to this form of violence.

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