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Journal articles on the topic 'Epistemic violence'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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

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2

Piñeiro, Josué M. "Rilkean Memory, Epistemic Injustice, and Epistemic Violence." Southwest Philosophy Review 39, no. 1 (2023): 269–79. http://dx.doi.org/10.5840/swphilreview202339129.

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Mark Rowlands develops a novel account of remembering in which episodic memories survive in a mutated form after their content has been long forgotten. He dubs this account “Rilkean memories.” I draw from this account to argue that episodic memories of past epistemic harms resulting from Miranda Fricker’s account of testimonial injustice, can persist as embodied behavioral or bodily dispositions that have negative epistemic and practical consequences long after these episodic memories have been forgotten. The way that others judge us as epistemic agents—as people with the capacity to know or t

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3

Sanjaya, Angga Trio, Dedi Pramono, and Arif Budi Prasetya. "Kekerasan Epistemik Selama Covid-19 di Indonesia." MIMESIS 5, no. 2 (2024): 97–113. https://doi.org/10.12928/mms.v5i2.10588.

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This research discusses epistemic violence against subaltern subjects who work through Western knowledge mechanisms so that all knowledge truths are measured using scientific and scientific schemes. The aim of this research is to understand the discourse of epistemic violence during the Covid-19 pandemic from Foucault's perspective through reading genealogy during the Covid-19 pandemic in information media from government websites and mass media. The research method in this study uses Foucault's discourse analysis which is based on the 'genealogy' method strategy to find an episteme that is co

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4

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

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5

Townsend, Leo, and Dina Lupin. "Representation and Epistemic Violence." International Journal of Philosophical Studies 29, no. 4 (2021): 577–94. http://dx.doi.org/10.1080/09672559.2021.1997398.

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6

Boteva-Richter, Bianca. "Migration and Epistemic Violence." Cuestiones de Filosofía 8, no. 31 (2022): 17–39. http://dx.doi.org/10.19053/01235095.v8.n31.2022.14363.

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In this article an attempt is made to localize epistemological violence and to unravel and unmask power structures, including points of friction between the migrating individual and the local community. In addition, a new type of subject is presented, which, on the one hand, reveals the power structures inherent in the individual and in the society containing it, and on the other hand, through the extended model of existence, offers opportunities for a coexistence, which would be marked by solidarity and fairness and would occur by way of interpersonal connections. Using examples of power stru

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7

Exner, Andreas, and Raphael Gerbas. "Un/doing Epistemic Violence." Journal für Entwicklungspolitik 39, no. 1-2 (2023): 193–217. http://dx.doi.org/10.20446/jep-2414-3197-39-1-193.

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8

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 (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&rsquo; responsibilities for education, the study focuses on adults&rsquo; 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&rsquo; level of accepting education-related epistemic viol

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9

Schultz, William. "Epistemic violence, relativism, and objectivity." Theory & Psychology 30, no. 3 (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 dan

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10

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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11

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 effec

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12

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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13

Brunner, Claudia. "Conceptualizing epistemic violence: an interdisciplinary assemblage for IR." International Politics Reviews 9, no. 1 (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 ad

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14

Zafra, Rita Del Pilar. "Epistemic Injustice, the Right to the Truth and Reparations in Cases of Sexual Violence." Age of Human Rights Journal, no. 24 (February 27, 2025): e9250. https://doi.org/10.17561/tahrj.v24.9250.

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This article seeks to identify the importance of the concept of “epistemic injustice”, created by Miranda Fricker, for the reparation of the right to the truth in cases of sexual violence. To this end, it conducts an analysis on the notion of epistemic injustice, (hermeneutical and testimonial); on the epistemic dimension of sexual violence; on the current content and scope of the right to the truth; and on the way said right should be repaired. Finally, it provides guidelines for reparations of the right to the truth in cases of sexual violence based on the different aspects of epistemic inju

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15

Stone-Mediatore, Shari. "Epistemologies of Discomfort: What Military-Family Anti-War Activists Can Teach Us About Knoweldge of Violence." Studies in Social Justice 4, no. 1 (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 un

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16

Bhawuk, Dharm P. S. "vAde vAde jAyate tattvabodhaH: Toward epistemic harmony through dialogue." Theory & Psychology 30, no. 3 (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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17

A, A. "Disentangling from Epistemic Violence: Contemporary Photographers Unfixing the Image of Africa." February Journal, no. 01-02 (February 28, 2023): 210–29. https://doi.org/10.35074/fj.2023.62.52.012.

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This essay looks at ways of disentangling from epistemic violence in visual production in African urban contexts. Tracing parallels between the colonialintrinsically violent gaze and contemporary attempts to disentangle from epistemic violence, the author seeks to problematize the violence of images of Africa.The essay examines works of photographers who explore urban environments in West Africa by establishing an intimate relationship with a place, opening avenues for multiple ways of seeing. This contribution shows how this personal dimension allows photographers to transcend objectivity and

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18

Grace, Paul. "Archival violence." Philosophy of Photography 14, no. 1 (2023): 67–83. http://dx.doi.org/10.1386/pop_00071_1.

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Photographs of violence carry an implicit critique of the social order from which they emerge. This necessitates the systemic management of their affect. Recognition of the experience carried by these signals has the potential to catalyse and contribute to emancipatory thought and action. The apparatus of epistemic control – characterized here as the Archive – has evolved to neutralize their affective potential. Certain artworks that reconfigure photographs of violence illuminate the nature of this neutralizing mechanism. They mimic and subvert the forms of representational archivization and s

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19

Markus, Keith A. "On epistemic violence in psychological science." Theory & Psychology 30, no. 3 (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 epistemolog

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20

Brissette, Emily. "Bad subjects: Epistemic violence at arraignment." Theoretical Criminology 24, no. 2 (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

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21

K. Esiaka, Darlingtina, and Glenn Adams. "Epistemic Violence in Research on Eldercare." Psychology and Developing Societies 32, no. 2 (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. Alt

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22

Nadar, Sarojini, and Tinyiko Maluleke. "Of Theological Burglaries and Epistemic Violence." Ecumenical Review 74, no. 4 (2022): 541–60. http://dx.doi.org/10.1111/erev.12730.

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23

Albrecht, Kristin Y., Claudia Wirsing, and Sabrina Zucca-Soest. "Welche Gewalt?" Rechtsphilosophie 10, no. 4 (2024): 354–59. https://doi.org/10.5771/2364-1355-2024-4-354.

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The concept of violence is central to contemporary debates, marking legitimacy in social and political contexts. Interdisciplinary disagreements concern its empirical, social, political, theoretical, and epistemic dimensions. The editors introduce the collection of essays which examine violence's physical, psychological, sexual, economic, and structural forms. Employing diverse disciplinary perspectives, the essays aim to deepen the understanding of violence as a complex, intersubjective process within law and society.

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24

Jackson, Kim. "Relational Praxis Art: Confronting Epistemic Injustice In Lumpen Community." Public 33, no. 66 (2022): 88–102. http://dx.doi.org/10.1386/public_00123_1.

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In a gentrifying Toronto neighbourhood, unwaged/unhoused community members work to maintain their access to a small park that is the heart of their cultural, economic and spiritual practices. Besieged by institutional violence and medicalization, the violences of colonial-capitalism, ageism, ableism, stigmatization and ongoing trauma, their inhabitation of the park is seen to make it “sketchy.” The Friends of Watkinson Park (FoWP) was formed to resist exclusion by gentrification. In working with FoWP I have generated a method called relational praxis art (rpa). With rpa, I engage local materia

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25

Kather, Cara-Julie. "Constructing Autism: Norming Thought through Mathematics, Masculinity, Whiteness and Fascism." Krisis | Journal for Contemporary Philosophy 44, no. 2 (2024): 17–30. https://doi.org/10.21827/krisis.44.2.41462.

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This paper brings together neurodiversity studies with the notion of epistemic violence to form a theoretical framework to further understand and discuss Edith Sheffer’s findings on the construction of Autism as a diagnostic concept in Nazi Vienna: the Nazi Regime distinguished between worthy Autistic lives and unworthy Autistic lives, resulting in frameworks and stereotypes that are in place to this day. This project is of five intertwined dimensions: A) This paper uses the framework of epistemic violence to shine light on the construction of Autism as a diagnostic notion in Nazi Vienna. B) I

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Khan, Farzad Rafi, and Rabia Naguib. "Epistemic Healing: A Critical Ethical Response to Epistemic Violence in Business Ethics." Journal of Business Ethics 156, no. 1 (2017): 89–104. http://dx.doi.org/10.1007/s10551-017-3555-x.

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27

Cremin, Hilary, Josefina EchavarrÍa, and Kevin Kester. "Transrational Peacebuilding Education to Reduce Epistemic Violence." Peace Review 30, no. 3 (2018): 295–302. http://dx.doi.org/10.1080/10402659.2018.1495808.

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28

Medina, José. "RACIAL VIOLENCE, EMOTIONAL FRICTION, AND EPISTEMIC ACTIVISM." Angelaki 24, no. 4 (2019): 22–37. http://dx.doi.org/10.1080/0969725x.2019.1635821.

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29

Dotson, Kristie. "Tracking Epistemic Violence, Tracking Practices of Silencing." Hypatia 26, no. 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, eff

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Vermeylen, Saskia. "Special issue: environmental justice and epistemic violence." Local Environment 24, no. 2 (2019): 89–93. http://dx.doi.org/10.1080/13549839.2018.1561658.

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31

Donabed, Sargon. "The Existential Threat of Academic Bias: The Institutionalization of Anti-Assyrian Rhetoric." International Journal of Middle East Studies 54, no. 3 (2022): 547–53. http://dx.doi.org/10.1017/s0020743822000770.

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Epistemic violence, that is, violence exerted against or through knowledge, is probably one of the key elements in any process of domination. It is not only through the construction of exploitative economic links or the control of the politico-military apparatuses that domination is accomplished, but also and, I would argue, most importantly through the construction of epistemic frameworks that legitimise and enshrine those practices of domination.1

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32

Mark, Darius Juszczak. "The Center-Periphery Axis in Global Higher Education: Ranking & The Case of Eastern Europe." Language, Discourse & Society 11, no. 2(22), 2023 (2023): 97–107. https://doi.org/10.5281/zenodo.10291126.

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The 'top 100' global university ranking systems are dominated by American and Western European universities. While there are many ranking systems currently in use, and while there is considerable variance within the top 100 – one pattern remains evident – the United States dominates global university rankings with Western Europe close behind. Although there is considerable debate within the university ranking community about the 'best' way to rank global universities, there is little research done on ranking systems as a form of global epistemic violence. Epistemic violence refers to any syste

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33

Lepuru, Masilo. "Conquest and Law as a Eurocentric enterprise: An Azanian philosophical critique of legal epistemic violence in “South Africa”." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 12, no. 1 (2023): 145–62. http://dx.doi.org/10.4314/ft.v12i1.9.

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This essay will critically analyse how conquest that resulted in white settler colonialism laid the foundation for epistemic violence. Epistemic violence, which took the form of the imposition of the law of the European conqueror in the wake of land dispossession in 1652 in South Africa is the fundamental problem this essay will critically engage with. We will rely on the Azanian philosophical tradition as a theoretical framework to critique this legal epistemic violence. Our theoretical framework is in line with Afrikan jurisprudence, which is grounded in the culture and worldview of the Indi

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Maurya, Dr Mukesh Kumar. "Subjugation of Women through Mythepistemic Concepts in Girish Karnad’s Play Naga Mandala." Voice of Creative Research 7, no. 1 (2025): 284–89. https://doi.org/10.53032/tvcr/2025.v7n1.32.

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The concept of the “epistemic,” as articulated by Michel Foucault, refers to the historical construction and codification of knowledge within specific epochs. Building on this foundation, Gayatri Chakravorty Spivak introduced the notion of “epistemic violence” to describe the marginalization and silencing of subaltern voices within dominant discourses of knowledge, particularly in postcolonial contexts. In a related vein, the term mythepistemic violence designates the instrumentalization of myth and folklore as a legitimizing apparatus to perpetuate structural inequalities and the subjugation

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Novis-Deutsch, Nurit. "Pluralism as an antidote to epistemic violence in psychological research." Theory & Psychology 30, no. 3 (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 d

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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, no. 3 (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

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Wiseman, Graham. "Epistemic Violence Applied to the Graphic Communication of Religious-Cultural Memory." International Journal of Research and Innovation in Social Science IX, no. XIII (2025): 35–48. https://doi.org/10.47772/ijriss.2025.913com005.

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This article investigates the application of epistemic violence upon the graphic communication of religious-cultural memory, a phenomenon manifested in the destruction of books and libraries (libricide) and script devaluation. With periodic frequency, libricide and script devaluation have been administered to diminish or eradicate the externalized graphic memory (exogramic memory) of a rivalling tradition or ideology. The article attempts to highlight the vulnerability and manipulation of the externalized memory storage of knowledge through dominating, destructive forces implementing epistemic

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Molla Ademe, Solomon. "IDEOLOGICAL VIOLENCE TOWARDS THE ETHIOPIAN ORTHODOX TEWAHIDO CHURCH IN THE POST-1960s." RELIGION AND AMERICAN PRESIDENTIAL ELECTIONS 2020 15, no. 2 (2021): 377–403. http://dx.doi.org/10.54561/prj1502377a.

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The Ethiopian Orthodox Tewahido Church (EOTC) is one of the religious institutions in Ethiopia. EOTC has faced some challenges, which have created both physical and epistemic violence on it. This study analyses the two historical events that the EOTC and its believers faced with epistemic and physical violence. It argues that Ethiopian elites and intellectuals used ideologies and new experiences inappropriately to analyse the existed contexts in these two historical events, which in consequence created violence on the EOTC and its believers. Investigating these historical events that made viol

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McWilliams, Emily C. "Testimonial Withdrawal and The Ontology of Testimonial Injustice." Southwest Philosophy Review 40, no. 1 (2024): 115–26. http://dx.doi.org/10.5840/swphilreview202440114.

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Concepts like testimonial injustice (Fricker, 2007) and testimonial violence (Dotson, 2011) articulate that marginalized epistemic agents are unjustly undermined as testifiers when dominant agents cannot or will not hear, understand, or believe their testimony. This paper turns attention away from these constraints on uptake, and towards pragmatic, social, and political constraints on how dominant audiences receive and react to testimony. I argue that these constraints can also be sources of testimonial injustice and epistemic violence. Specifically, I explore a kind of injustice that I call t

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van der Waal, Rodante, and Inge van Nistelrooij. "Shroud waving self-determination: A qualitative analysis of the moral and epistemic dimensions of obstetric violence in the Netherlands." PLOS ONE 19, no. 4 (2024): e0297968. http://dx.doi.org/10.1371/journal.pone.0297968.

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Obstetric violence is an urgent global problem. Recently, several studies have appeared on obstetric violence in the Netherlands, indicating that it is a more widespread phenomenon in Dutch maternity care than commonly thought. At the same time, there has been very little public outrage over these studies. The objective of this qualitative research is to gain insight into the working and normalization of obstetric violence by focusing on the moral and epistemic injustices that both facilitate obstetric violence and make it look acceptable. Following the study design of Responsive Evaluation, i

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Woldeyes, Yirga Gelaw. "Lalibela: Spiritual Genealogy beyond Epistemic Violence in Ethiopia." Genealogy 3, no. 4 (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 spirit

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42

VÁZQUEZ, ROLANDO. "Translation as Erasure: Thoughts on Modernity's Epistemic Violence." Journal of Historical Sociology 24, no. 1 (2011): 27–44. http://dx.doi.org/10.1111/j.1467-6443.2011.01387.x.

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43

Phạm, Quỳnh N., and Linh Tường Đỗ. "A conversation on art, epistemic violence, and refusal." International Feminist Journal of Politics 21, no. 3 (2019): 499–511. http://dx.doi.org/10.1080/14616742.2019.1611380.

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Schweinsberg, Denisse, and Stephen Schweinsberg. "Enabling the Epistemic Authority of Domestic Violence Survivors in a Work Setting." Cosmopolitan Civil Societies: An Interdisciplinary Journal 16, no. 3 (2024): 67–84. https://doi.org/10.5130/ccs.v16.i3.8957.

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Domestic violence is a social issue, which can cause immense pain and suffering to people in our community. However, it also presents a challenge to business. How can businesses offer support to domestic violence survivors to navigate an immediate crisis situation or, if they wish, to empower survivors with the epistemic authority to apply their own personal experiences and knowledge to affect change in an organisation? In this paper we argue that managers have an important role to play in enabling the epistemic authority of members of the workforce which have been affected by domestic violenc

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45

Petraki, Ioanna. "Roma Health Mediators: A Neocolonial Tool for the Reinforcement of Epistemic Violence?" Critical Romani Studies 3, no. 1 (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 intersect

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Gonzalez, Ramiro, and Danilo Silva Guimarães. "For a knowledge with the other in psychological science." Theory & Psychology 30, no. 3 (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 co

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Gnecco, Cristóbal. "The ways of Archaeology: from epistemic violence to relationality." Boletim do Museu Paraense Emílio Goeldi. Ciências Humanas 4, no. 1 (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, no. 20 (December 15, 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);

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Toukan, Hanan. "Refusing Epistemic Violence: Guernica-Gaza and the ‘German Context’." Afterall: A Journal of Art, Context and Enquiry 57 (March 1, 2024): 122–47. http://dx.doi.org/10.1086/731960.

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Ivey, Christina L. "Combating Epistemic Violence With Islamic Feminism: Qahera vs. FEMEN." Women's Studies in Communication 38, no. 4 (2015): 384–87. http://dx.doi.org/10.1080/07491409.2015.1088292.

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