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Journal articles on the topic 'Epistemic racism'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

FERREIRA, Michele Guerreiro, and Janssen Felipe da SILVA. "Opção Decolonial e Práxis Curriculares de Enfrentamento do Racismo: diálogos com sujeitos curriculantes de licenciaturas da Universidade da Integração Internacional da Lusofonia Afro-Brasileira." INTERRITÓRIOS 5, no. 8 (2019): 121. http://dx.doi.org/10.33052/inter.v5i8.241595.

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Baseado no Pensamento Decolonial (QUIJANO, 2005, 2007; GROSFOGUEL, 2008, 2016; MIGNOLO, 2005, 2011; MALDONADO-TORRES, 2007, 2016; WALSH, 2008), apresentamos resultados da pesquisa de Doutorado em Educação (UFPE), ao buscarmos elementos de práxis decolonizadora e de enfrentamento do racismo nas práticas curriculares em cursos de formação de professoras/es. O campo da pesquisa foi a UNILAB dado o seu peculiar perfil político e epistêmico de integração e de ponte para diálogos Sul-Sul. Utilizamos a Análise de Conteúdo (BARDIN, 2011; VALA, 1990) para analisar os dados coletados/produzidos nas entr

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Fall, Madjiguene Salma Bah. "Introducing “Trans~Resistance”: Translingual Literacies as Resistance to Epistemic Racism and Raciolinguistic Discourses in Schools." Societies 13, no. 8 (2023): 190. http://dx.doi.org/10.3390/soc13080190.

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Translingual students’ identities transcend multiple languages and cultural allegiances. Sociolinguistics widely discusses the linguistic and racial oppressions these students face in schools due to epistemic racism, which is often observed in the tension between their multilingual and multimodal communicative styles and language perspectives rooted in monolingual and monocultural ideologies. This paper expands on the literature that denounces epistemic racism, uses Raciolinguistics and New Literacy Studies as theoretical frameworks, and reports on the following inquiries: What are the charact

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Adhikari, Bipin, Chanaki Amaratunga, Ferdinand C. Mukumbang, and Shiva R. Mishra. "Why should we be concerned by internalised racism in global health?" BMJ Global Health 10, no. 6 (2025): e016740. https://doi.org/10.1136/bmjgh-2024-016740.

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Internalised racism constitutes an adoption of beliefs about one’s inferiority, weaknesses or shortcomings as a function of racial hierarchy affecting one’s identity and self-worth, thoughts, emotions and behaviours. Internalised racism stems from widely known and discussed institutional racial discrimination, which perpetuates epistemic injustice, social injustice and health inequities in global health. In this article, reflecting on our experiential knowledge from working on global health, we engage with relevant literature to (1) highlight the concepts associated with internalised racism, (

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Pfeiffer, Deirdre, and Xiaoqian Hu. "Deconstructing racial code words." Law & Society Review 58, no. 2 (2024): 294–328. http://dx.doi.org/10.1017/lsr.2024.19.

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AbstractRacism has become more covert in post-civil rights America. Yet, measures to combat it are hindered by inadequate general knowledge on what “colorblind” race talk says and does and what makes it effective. We deepen understanding of covert racism by investigating one type of discourse – racial code words, which are (1) indirect signifiers of racial or ethnic groups that contain (2) at least one positive or negative value judgment and (3) contextually implied or salient meanings. Through a thematic analysis of 734 racial code words from 97 scholarly texts, we develop an interpretive fra

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Spencer, Margaret Beale. "Acknowledging Bias and Pursuing Protections to Support Anti-Racist Developmental Science: Critical Contributions of Phenomenological Variant of Ecological Systems Theory." Journal of Adolescent Research 36, no. 6 (2021): 569–83. http://dx.doi.org/10.1177/07435584211045129.

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American racism is deeply engrained in the nation’s ecology including its chronosystem and contributes to the nation’s unavoidably shared vulnerability. Interrogating an accurate portrayal of the nation’s history is informative for securing anti-racist research. This special issue commentary discusses the role of Spencer’s phenomenological variant of ecological systems theory (PVEST) as a means of providing an epistemic framing for disentangling and directly addressing the problem of structural racism in the conduct of science. Additionally it demonstrates the efficacy of PVEST and offers conc

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Azhar, Iqbal Nurul. "US Raciolinguistics Heated Discourses: Can They be Brought to Indonesia?" Prosodi 16, no. 1 (2022): 1–16. http://dx.doi.org/10.21107/prosodi.v16i1.13410.

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Raciolinguistics gained its momentum to grow fast when the Black Lives Matter (BLM) movement achieved its popularity in the United States. However, although the number of debates regarding raciolinguistic contributions to minimize racism acts among language experts in the United States has been continuously growing, this condition seems to have no significant impact on Indonesian linguistic study. From the library research, it has been found that even though the language racism issues, whether individual, communal and epistemic, are very common to be found in Indonesia, the attempts to bring r

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Palmer, Lisa Amanda. "Diane Abbott, misogynoir and the politics of Black British feminism’s anticolonial imperatives: ‘In Britain too, it’s as if we don’t exist’." Sociological Review 68, no. 3 (2019): 508–23. http://dx.doi.org/10.1177/0038026119892404.

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This article argues that it is remiss to understand the acute intensification of White supremacist politics in contemporary Britain without paying close attention to how this racism is inherently gendered and sexualised. This will be discussed in relation to the gendered racism of ‘misogynoir’ as experienced by the British Member of Parliament Diane Abbott. The article uses Shirley Anne Tate’s powerful analysis of the Sable-Saffron Venus in the English imaginary to argue that forms of British, and more explicitly English, national identity have been worked out on the back of systemic efforts t

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Hariman, Robert, and Francis A. Beer. "Color Blind: Political Realism, Epistemic Racism, And Rhetorical Salience." Rhetoric and Public Affairs 25, no. 4 (2022): 1–33. http://dx.doi.org/10.14321/rhetpublaffa.25.4.0001.

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Abstract The rhetoric of any academic discipline can involve epistemic distortions and blind spots, including a tendency to obscure systemic racism. The doctrine of political realism from the discipline of International Relations is an influential example. Realism relies on several rhetorical devices, including a structural distinction between rhetoric and reality, a modality of abstraction, and the trope of anarchy/hierarchy. These provide both a compelling theoretical framework and a discursive program that obscures race and racism. Realist discourse operates further through several dimensio

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Karmakar, Goutam, and Rajendra Chetty. "Extraction and Environmental Injustices: (De)colonial Practices in Imbolo Mbue’s How Beautiful We Were." eTropic: electronic journal of studies in the Tropics 22, no. 2 (2023): 125–47. http://dx.doi.org/10.25120/etropic.22.2.2023.3970.

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Environmental degradation, climate crises, and ecological catastrophes effect the countries of the tropics distinctly from those of the Global North, reflecting the ramifications of colonial capitalist epistemes and practices that sanction extraction, commodification, and control of tropical lands and peoples. Imbolo Mbue’s How Beautiful We Were (2021), set in the fictional African village of Kosawa, bears witness to the history and presence of ecological disaster in the African tropics through issues related to extractivism, environmental injustices, and structural racism that are ongoing und

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Bhimull, Chandra, Gabrielle Hecht, Edward Jones-Imhotep, Chakanetsa Mavhunga, Lisa Nakamura, and Asif Siddiqi. "Systemic and Epistemic Racism in the History of Technology." Technology and Culture 63, no. 4 (2022): 935–52. http://dx.doi.org/10.1353/tech.2022.0152.

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Arciniega, Luzilda. "Representing Race in Graphs: W.E.B. Du Bois, Corporate Bureaucrats, and Visualization Strategies for Change." Engaging Science, Technology, and Society 7, no. 1 (2021): 22–47. http://dx.doi.org/10.17351/ests2021.565.

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In this paper, I draw together W. E. B. Du Bois and corporate bureaucrats to compare the graphical representation of race across three distinct racial epochs: the Progressive, Civil Rights, and post-1980s neoliberal era. I illustrate how, through visual and rhetorical strategies, corporate bureaucrats extend a Du Boisian legacy in constructing popular knowledge of race and racism. I show how they do this by making whiteness visible through data visualizations and rhetorically bundling them to liberal American values of equal opportunity. In examining them as epistemic and semiotic objects, I a

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Rogers, Taylor. "Knowing How to Feel: Racism, Resilience, and Affective Resistance." Hypatia 36, no. 4 (2021): 725–47. http://dx.doi.org/10.1017/hyp.2021.47.

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AbstractThis article explores the affective dimension of resilient epistemological systems. Specifically, I argue that responsible epistemic practice requires affective engagement with nondominant experiences. To begin, I outline Kristie Dotson's account of epistemological resilience whereby an epistemological system remains stable despite counterevidence or attempts to alter it. Then, I develop an account of affective numbness. As I argue, affective numbness can promote epistemological resilience in at least two ways. First, it can reinforce harmful stereotypes even after these stereotypes ha

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Singh, Roopa Bala. "A Critical Yoga Studies Approach to Grappling with Race: Introducing “Racial Tourism,” “Racial Mobilities,” and “Justice Storytelling” in the Context of Racial Fraud in the Academy." Genealogy 5, no. 2 (2021): 44. http://dx.doi.org/10.3390/genealogy5020044.

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In this Critical Yoga Studies (CYS) examination, I introduce terms, “racial tourism,” and “racial mobility,” and a method, “justice storytelling.” These terms and this method are poised to be used strategically in the quest to grapple with race and racial fraud in the academy. Racial fraud in the academy is exemplified by, but not limited to, infamous scholars such as Rachel Dolezal, Jessica Krug, Andrea Smith, Elizabeth Warren, and BethAnn McLaughlin. The terms “racial mobility” and “racial tourism,” intentionally create space in which to notice and assess racial fraud. In establishing CYS, I

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Dunn, John. "The Paradoxes of Racism." Government and Opposition 28, no. 4 (1993): 512–25. http://dx.doi.org/10.1111/j.1477-7053.1993.tb01385.x.

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IN ITS MOST ELABORATELY ARTICULATED FORM RACISM IS AN array of theoretical views about the epistemic clarity and human import of the practice of individuating human populations in terms of their presumed biological descent. In this form the term can refer with some precision, and largely independently of context, to a quite specific body of beliefs. In far more diffuse and far less theoretical forms, however, and in forms which are also far more widely distributed in human history, it can and does refer just as readily to the highlighting of distinctions which are certainly at least as much cu

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Camufingo, F. Angelo. "white Feelings and Black Knowledge: Tackling Racism and Epistemic Violence in German Higher Education." in:cite journal 1 (September 18, 2018): 7–15. http://dx.doi.org/10.33137/incite.1.28916.

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    This article provides insight on the production and passing on of “knowledge” and the idea of a possible objectivity particularly conveyed in Western universities. It deals with how forming a university group tackles the continuations of such thoughts. The article starts by reflecting on statements and practices of a university seminar of which I was a participant. The course examined hip hop culture through language, investigating lyrics from a cultural linguistics perspective. It served as an example of epistemic violence and racist continuations and reproductions

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Abbas, Madeline-Sophie. "The promise of political blackness? Contesting blackness, challenging whiteness and the silencing of racism: A review article." Ethnicities 20, no. 1 (2019): 202–22. http://dx.doi.org/10.1177/1468796819834046.

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This article reviews three books that examine black discourses and perspectives on whiteness and delineate the negative impacts of structural, institutional and interpersonal racism on the life chances and inclusion of people of colour within the national imaginary through both epistemic and material violences. The books explore practices of silencing which surround racism, facilitated by post-racial and colour blind frames which deny people of colour’s lived experiences of racism: Eddo-Lodge’s Why I’m No Longer Talking to White People About Race; Hirsch’s Brit(ish): On Race, Identity and Belo

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Rajan-Rankin, Sweta. "Anti-racist social work in a 'post-race society'? Interrogating the amorphous 'other'." Critical and Radical Social Work 3, no. 2 (2015): 207–20. http://dx.doi.org/10.1332/204986015x14286590888439.

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Anti-racist social work is at a crossroads: while on the one hand, racial binaries such as black/white, us/other and slave/master can be useful political tools to understand institutional racism, current contexts of multiculturalism raise questions about the continued relevance of race as a category for analysis. 'Newer' forms of racialised identities are emerging that need to be incorporated into a broader conceptualisation of non-colour-based race theory. In this article, these contradictions are explicated through a phenomenological study of embodied reflections on race, ethnicity and self-

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De Caprio, Davide. "RACISM AND PHILOSOPHY OF RELIGION: A PLEA FOR A PARADIGM SHIFT IN THE FIELD." Prajñā Vihāra: Journal of Philosophy and Religion 26, no. 2 (2025): 1. https://doi.org/10.59865/prajn.2025.7.

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Renewing philosophy of religion today raises the question of how to overcome racism and epistemic violence toward non-Western philosophical–religious traditions. Concretely, this requires not only describing and including such traditions but more importantly recognizing that they can propose new philosophical and religious insights. This article discusses some recent approaches to the issue from both cross-cultural philosophy and environmental science in dialogue with Indigenous traditions. Overcoming racial prejudices through an endless co-production of knowledge, where each culture is expect

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Settles, Isis H., Martinque K. Jones, NiCole T. Buchanan, et al. "Epistemic exclusion: A theory for understanding racism in faculty research evaluations." American Psychologist 79, no. 4 (2024): 539–52. http://dx.doi.org/10.1037/amp0001313.

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Hodge Limonta, Ileana. "Lo decolonial como tamiz emancipatorio: dinámicas raciales y religiosas en Cuba." Comparative Cultural Studies - European and Latin American Perspectives 7, no. 14 (2022): 71–83. http://dx.doi.org/10.36253/ccselap-13465.

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To talk about the decolonial its necesary to know in what context we use the term and the traps it hides itself, which colind itself to ideological, political and racial manipulations. From etnology we will be presenting the subject from contemporary Latin American theories, which unmask continual assumptions of the coloniality of power in full forcé, which generate an epistemic racism that desqualifies all tipe of civilizing though or rationality from ethnic knowlegde. For this reason to delve into the subject at hard We´ll reflecto n what we understand by des and de/ colonial, and from there

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Bouchareb, Rachid. "Un chercheur racisé face à une subjectivité raciale différenciée : approche clinique et réflexive du racisme." Clinical Sociology Review 20, no. 1 (2025): 16–46. https://doi.org/10.36615/szgbef02.

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For a racialized researcher, investigating racism can seem perilous from the perspective of the relationship to the object required by a scientific objectification approach. This reflexive article is based on an ethnography that links my biography to a clinical approach in order to access the racist experience of different racialized groups in France (social work students and residents of working-class neighborhoods). This approach, both reflexive and clinical, requires a patient and attentive construction of the conditions of enunciation of the experience in order to identify the tensions bet

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Barreto, Raimundo C. "Racism and Religious Intolerance: A Critical Analysis of the Coloniality of Brazilian Christianity." Mission Studies 38, no. 3 (2021): 398–423. http://dx.doi.org/10.1163/15733831-12341811.

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Abstract This article examines the persistence of religious intolerance experienced by practitioners of Afro-Brazilian religions. Drawing from recent reports and historical resources on religious intolerance, it approaches religious diversity in Brazil from a decolonial perspective, pointing to the contradiction between the image of Brazil as a place where religious change and plurality occurs with minimal conflict and the painful reality experienced by practitioners of Afro-Brazilian religions. Picturing religious intolerance and racism as two faces of the same coin, it argues that both must

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Ndlangamandla, Sibusiso C. "The coloniality of English proficiency and EMI: Decolonization, language equity, and epistemic (in)justice." International Journal of Language Studies 18, no. 1 (2024): 105–30. https://doi.org/10.5281/zenodo.10468271.

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The widely publicized 2015 #FeesMustFall student protests in South Africa (SA) have foregrounded concerns about social justice, epistemic justice, access to higher education, and decolonization of the curriculum, and language. This paper critiques the English as a medium of instruction (EMI) policy and a monolingual English language proficiency (ELP) curriculum in a university and suggests strategies for epistemic decolonization. The article is based on the locus of enunciation of the author, and the analysis of language curriculum documents. It draws on epistemologies of the South and decolon

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Burroughs, Michael D. "Hannah Arendt, “Reflections on Little Rock,” and White Ignorance." Critical Philosophy of Race 3, no. 1 (2015): 52–78. http://dx.doi.org/10.5325/critphilrace.3.1.52.

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Abstract Hannah Arendt has been criticized for her “blindness” to the sociopolitical significance of race and racism in the West, most notably, in her “Reflections on Little Rock.” I consider three prominent explanations for Arendt's wrongheaded conclusions in “Reflections.” First, the “category interpretation” presents Arendt's conclusions as resulting from her rigid application of philosophical categories—the public, the private, and the social—to events in Little Rock. Second, the “racial prejudice interpretation” presents Arendt's conclusions as resulting from her anti-black racism and her

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Rehal, Satwinder. "Decolonizing Racialized Media Scripts in the Global South: Analysis of Sports News Reports From the Philippines and Tweets From Kenyans." Aguipo Global South Journal 1 (June 27, 2022): 49–72. https://doi.org/10.5281/zenodo.8313234.

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In a postcolonial Global South context, representations of race persist manifested through media scripts that subtly deploy White ideological frames. According to Stuart Hall (1990), media deliberately or subconsciously constructs race in a way that reproduces ideologies of racism. Media scripts that deploy White ideological frames are, according to Shawa (2019, 89), “leaving intact the legacies of colonialist world view that is perpetuating a racist discourse within the Global South itself”. On the one hand, ‘Blacks’ tend to be inscribed with assumptions around their p

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del Pozo, Brandon, and Josiah D. Rich. "Addressing Racism in Medicine Requires Tackling the Broader Problem of Epistemic Injustice." American Journal of Bioethics 21, no. 2 (2021): 90–93. http://dx.doi.org/10.1080/15265161.2020.1861367.

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Acham, Karl. "Historism – Partisanship - Racism: On the Erosion of the Epistemic Foundations of Knowledge." Intelligere, no. 15 (October 27, 2023): 112–39. http://dx.doi.org/10.11606/issn.2447-9020.intelligere.2023.217730.

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Often referred to as “historism”, historical-cultural relativism in its variant dating back to the 19th century has often been interpreted as an expression of a weak and insecure attitude, and has been opposed above all by the two great totalitarian movements of the 20th century. Against the more recent historism, postmodernism and its demands for tolerance, which are supposedly only of use to the ruling class, its opponents proclaim values, moral norms and cognitive criteria that are closely linked to the ethnicity and race of these critics. Even cognitive universality is mere ideology for th

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Bayruns García, Eric. "Charles Mills’ Epistemology and Its Importance for Social Science and Social Theory." Logos & Episteme 15, no. 2 (2024): 137–62. http://dx.doi.org/10.5840/logos-episteme202415213.

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In Charles Mills’ essay, “White Ignorance,” and his trail-blazing monograph, The Racial Contract , he developed a view of how Whiteness or anti-Black-Indigenous-and-Latinx racism causes individuals to hold false beliefs or lack beliefs about racial injustice in particular and the world in general. I will defend a novel exegetical claim that Mills’ view is part of a more general view regarding how racial injustice can affect a subject’s epistemic standing such as whether they are justified in a belief and whether their degree of confidence in the belief is rational given their evidence. Then, i

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SHMIDT, VICTORIA, and CHRISTOPHER R. DONOHUE. "Invincible racism? The misuse of genetically informed arguments against Roma in Central and Eastern Europe." Romani Studies 34, no. 1 (2024): 111–34. http://dx.doi.org/10.3828/rost.2024.6.

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In this article, we challenge the idea that the development and the dissemination of scientific knowledge about Roma can be understood as “Eastern” or “Western.” Instead, we argue that the classical division between “science” and “pseudoscience” has the potential to fuel scientific racism and political and social exclusion across the globe. We narrate, for the first time, the role of sociobiology in the development of Roma “race science,” highlighting the ways in which its networks are developed and maintained. These specific mechanisms underlying the production of knowledge and its social and

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Grčki, David. "Learning through Stories: Epistemic Understanding as a Cognitive Value of Narrative Arts." Journal of Aesthetic Education 57, no. 3 (2023): 49–68. http://dx.doi.org/10.5406/15437809.57.3.04.

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Abstract In this article, I argue that the cognitive value of narrative arts is an epistemic understanding of a complex set of facts. My argument is the following: because we are epistemically limited agents (in a sense of our cognitive capacity and motivation), engagement with narrative arts is the optimal way to familiarize ourselves with complex phenomena in the world, such as social injustice, institutional racism, and financial crises. Exemplary narrative works of art possess epistemic features that other epistemic sources, such as scientific articles and newspaper reports, lack. These fe

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Marinho, Paula Márcia de Castro. "Intolerância religiosa, racismo epistêmico e as marcas da opressão cultural, intelectual e social." Sociedade e Estado 37, no. 2 (2022): 489–510. http://dx.doi.org/10.1590/s0102-6992-202237020005.

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Resumo Este artigo objetiva delinear os contornos peculiares dos conflitos religiosos no Brasil contemporâneo, a partir de uma reflexão teórica com base na literatura sociológica referente à intolerância religiosa nacional. As reflexões apontam para um entendimento de que este fenômeno encerra genealogia ancorada nas formulações ideológicas de origem colonial construídas para subordinar ou extinguir as experiências, histórias, recursos e produtos culturais de povos colonizados/escravizados marcados pela inferioridade mental e cultural baseada em diferenças raciais artificialmente criadas. Seus

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LUIZ DA SILVA, JALBER, and JOSÉ GERALDO DA ROCHA. "EPISTEMIC RACISM AGAINST THE AFRO-BRAZILIAN CHILD IN THE SCHOOLING PROCESSES OF BRAZIL." Fiep Bulletin- Online 88, no. I (2018): 192–96. http://dx.doi.org/10.16887/88.a1.43.

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Vambe, Maurice T., and Abebe Zegeye. "Racializing ethnicity and ethnicizing racism: rethinking the epistemic conditions of genocide in Africa." Social Identities 14, no. 6 (2008): 775–93. http://dx.doi.org/10.1080/13504630802462901.

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Barra, Monica Patrice, and Nathan Jessee. "Restoration as Transformative Reparative Practice." Environment and Society 15, no. 1 (2024): 212–33. https://doi.org/10.3167/ares.2024.150111.

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Abstract This article examines ecological restoration as a possible transformative and reparative practice amid ongoing colonial racial capitalist environmental destruction. While restoration—traditionally focused on repairing damaged landscapes—has increasingly recognized the importance of Indigenous knowledges, community engagement, and environmental justice, this article brings together critiques of normative restoration and critical discussions on reparations to locate environmental restoration within a broader ecology of reparations, or repair, for colonial violence that has disproportion

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Da Costa, Alexandre Emboaba. "The Decolonial in Practice, Quilombismo, and Black Brazilian Politics in “Postneoliberal” Times." Journal of Ethnic and Cultural Studies 5, no. 1 (2018): 27–40. http://dx.doi.org/10.29333/ejecs/91.

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Through an examination of anti-racist and decolonial politics in education in the Brazilian and Latin American contexts, this paper outlines underlying features shaping black political-epistemological struggles and the difficulties of reform via the state in an anti-black society. The article first situates emerging anti-racist legislation and multicultural policy in the region within larger discussions of the progressive Left Turn among governments and the emergence of postneoliberalism. The paper then examines how racism and state violence against black people have persisted within this left

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Brown, Crystal E., Arisa R. Marshall, Cyndy R. Snyder, et al. "Perspectives About Racism and Patient-Clinician Communication Among Black Adults With Serious Illness." JAMA Network Open 6, no. 7 (2023): e2321746. http://dx.doi.org/10.1001/jamanetworkopen.2023.21746.

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ImportanceBlack patients with serious illness experience higher-intensity care at the end of life. Little research has used critical, race-conscious approaches to examine factors associated with these outcomes.ObjectiveTo investigate the lived experiences of Black patients with serious illness and how various factors may be associated with patient-clinician communication and medical decision-making.Design, Setting, and ParticipantsIn this qualitative study, one-on-one, semistructured interviews were conducted with 25 Black patients with serious illness hospitalized at an urban academic medical

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Balona de Oliveira, Ana. "Breaking Canons: Intersectional Feminism and Anti-Racism in the Work of Black Women Artists." Vista, no. 6 (June 30, 2020): 79–100. http://dx.doi.org/10.21814/vista.3060.

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In this essay, I will argue for the relevance of the visual production of several contemporary black women artists for the shattering of Eurocentric stereotypes and racist and patriarchal narratives, which, as legacies of the colonial and enslaving past, continue to wound the social and psychic lives of non-white people. While envisaging contemporary artistic practice as being in close dialogue with, or located within, other epistemic and cultural practices – such as the disciplinary fields of history and art history, and visual culture at large –, which have produced and reproduced racist dis

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Mothoagae, Itumeleng Daniel. "An Exercise of Power as Epistemic Racism and Privilege: The Subversion of Tswana Identity." Souls 16, no. 1-2 (2014): 11–27. http://dx.doi.org/10.1080/10999949.2014.931085.

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Grosz-Ngaté, Maria. "Knowledge and Power: Perspectives on the Production and Decolonization of African/ist Knowledges." African Studies Review 63, no. 4 (2020): 689–718. http://dx.doi.org/10.1017/asr.2020.102.

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AbstractAfrican scholarship on epistemic decolonization and African self-determination has generated reflection and debate among African Studies scholars for several decades. The debate has gained new force in recent years and has resonated in African studies in new ways, prompted in part by political events and social activism around enduring racism. Grosz-Ngaté’s 2019 Presidential Lecture provides an opportunity to reflect further on these issues. It explores questions related to the production and decolonization of knowledge in conversations with colleagues in Mali and Senegal and draws out

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Afuape, Taiwo. "The myth of Black father absenteeism—exploring attachment theory, gendered racism, and the "breakdown of family"." Special issue – Fathers 16, no. 2 (2022): 174–93. http://dx.doi.org/10.33212/att.v16n2.2022.174.

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I explore the myth of Black father absence and its deleterious effects, by critically reflecting on attachment theory, gendered racism, and the idea of family breakdown. This myth makes sense within a culture that emphasises the exclusive importance of biological mothers and fathers. Building on intersectionality theory, multidimensionality theorists argue that Black men are also discriminated against by virtue of being Black and male. Gendered racism therefore pathologises Black men, Black women, and the Black family as a whole. In particu- lar, as part of the "family breakdown" narrative, "s

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Scott, Jordan. "Putting Racism Back in the Head." Philosophy & Public Affairs, April 29, 2025. https://doi.org/10.1111/papa.12287.

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ABSTRACTPersonal racism used to be widely considered a kind of cognitive defect, with racists being people with biased, irrational racial attitudes. This kind of epistemic “racism‐in‐the‐head” view has fallen largely out of favor in recent decades. Few philosophers have defended it, with many turning toward moral or socio‐political rival accounts. This paper offers a robust defense of the epistemic view. It advances a new, broader version, claiming: Personal racism is determined solely by the number and significance of one's biasing attitudes about racial groups. This bias centered view of rac

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Sambaraju, Rahul. "‘They attacked you just like that’: Negotiating racial epistemics in making claims about racism." British Journal of Social Psychology 64, no. 1 (2025). https://doi.org/10.1111/bjso.12846.

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AbstractSocial psychological research on race and racism has shown that claims about racism are not always accepted or received as valid reports. In this paper, I offer racial epistemics as one mechanism by which race‐talk takes place. I examine how ascribing category‐bound entitlements to experiential or other knowledge about racism is variously realised and complicated in the production of claims about racism. Through examining news media accounts where Black persons were invited to talk about their experiences of racism in India, I show that despite ascribing a privileged epistemic position

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Christiansen, Ask Vest, and Verner Møller. "Epistemic racism—An epistemic catastrophe." Performance Enhancement & Health, November 2024, 100310. http://dx.doi.org/10.1016/j.peh.2024.100310.

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Boutros, Magda. "Antiracism without Races: How Activists Produce Knowledge about Race and Policing in France." Social Problems, March 2, 2022. http://dx.doi.org/10.1093/socpro/spac011.

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Abstract Scholars have argued that anti-racialist ideologies – which deem racial categorization dangerous and racist – are an obstacle to antiracism, because they make race and its effects invisible, and obscure institutional and structural racism. This paper reexamines this argument empirically, by analyzing how activists resist “racial ignorance” and produce knowledge about race in anti-racialist contexts. Drawing on race scholarship, social movement theory, and sociology of knowledge, I ask: How do social movements produce knowledge about the role of race in policing in France? What are the

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Bufkin, Sarah. "Racism, epistemic injustice, and ideology critique." Philosophy & Social Criticism, April 12, 2024. http://dx.doi.org/10.1177/01914537241244824.

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Since its 2007 publication, Miranda Fricker’s Epistemic Injustice has sparked a vigorous conversation in analytic philosophy about how social power corrodes individual’s epistemic capacities and distorts collective meaning-making in unjust ways. Yet for all its normative insights into social silencing, I argue that Fricker’s theorization of epistemic dysfunction remains too individualized, cognitivist, and dematerialized to account for racialized imaginaries. Rather than view racisms as normal and normative in racist cultures, Fricker frames identity-driven prejudice as a troubling aberration

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Cantave, Rachel. "Pursuing Racial Order and Social Progress: Violence, Afrophobia and “Religious Racism” in Brazil." Latin American Research Review, April 5, 2024, 1–14. http://dx.doi.org/10.1017/lar.2024.15.

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Abstract This article explores “religious racism,” or discrimination against devotees of African-derived religions in Brazil, as a broader pattern of structural racism rooted in racialized religious alterity, Afrophobia, and the epistemic divide between religion and nonreligion. The term religious racism has been proposed by some devotees and anti-racist activists to emphasize that Afro-Brazilian religions are uniquely targeted in ways other non-Christian religions are not. Unlike religious intolerance, the term religious racism explicitly connects discrimination against Afro-Brazilian religio

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Beagan, Brenda L., Stephanie R. Bizzeth, Kaitlin R. Sibbald, and Josephine B. Etowa. "Epistemic racism in the health professions: A qualitative study with Black women in Canada." Health: An Interdisciplinary Journal for the Social Study of Health, Illness and Medicine, December 7, 2022, 136345932211416. http://dx.doi.org/10.1177/13634593221141605.

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Systemic racism within health care is increasingly garnering critical attention, but to date attention to the racism experienced by health professionals themselves has been scant. In Canada, anti-Black racism may be embodied in structures, policies, institutional practices and interpersonal interactions. Epistemic racism is an aspect of systemic racism wherein the knowledge claims, ways of knowing and ‘knowers’ themselves are constructed as invalid, or less credible. This critical interpretive qualitative study examined the experiences of epistemic racism among 13 healthcare professionals acro

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Beagan, Brenda L., Kaitlin R. Sibbald, Tara M. Pride, and Stephanie R. Bizzeth. "Experiences of epistemic racism among occupational therapists." Cadernos Brasileiros de Terapia Ocupacional 30 (2022). http://dx.doi.org/10.1590/2526-8910.ctoao24533211.

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Abstract Objective Epistemic racism establishes the knowledges and ways of knowing of a dominant group as legitimate, invalidating those of groups marked by racialization. Professions are demarcated by their knowledge claims, making epistemic racism a powerful mechanism of exclusion within professions. This paper examines experiences of epistemic racism in occupational therapy across Canada. Method Using a critical interpretive qualitative approach, ten therapists from racialized groups were interviewed (in-person or telephone), with transcripts coded and analyzed iteratively. Results Particip

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Xu, Cora Lingling. "Epistemic injustice and neo-racism: how Zhihu users portray ‘Chinese doctoral supervisors’ working in Western academia." Higher Education, July 22, 2024. http://dx.doi.org/10.1007/s10734-024-01272-4.

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AbstractThe image of Chinese doctoral supervisors working in Western academia is riddled with stereotypes in urban myths but little research to date has been conducted on these portrayals of Chinese supervisors. Drawing on postcolonial theories, including notions of epistemic injustice and neo-racism, this research conducts a thematic analysis on around 450 Zhihu comments. It proposes that the Zhihu community has portrayed three images of the Chinese supervisors as (1) ambitious and supportive, (2) sneaky and exploitative, and (3) colonised. While the second and third images are more negative,

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HOLROYD, JULES, and KATHERINE PUDDIFOOT. "Implicit Bias and Epistemic Oppression in Confronting Racism." Journal of the American Philosophical Association, April 22, 2022, 1–20. http://dx.doi.org/10.1017/apa.2021.12.

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Abstract Motivating reforms to address discrimination and exclusion is important. But what epistemic practices characterize better or worse ways of doing this? Recently, the phenomena of implicit biases have played a large role in motivating reforms. We argue that this strategy risks perpetuating two kinds of epistemic oppression: the vindication dynamic and contributory injustice. We offer positive proposals for avoiding these forms of epistemic oppression when confronting racism.

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