Journal articles on the topic 'Feminist standpoint epistemology'

I argue that Nelson's feminist transformation of empiricism provides the basis of a dialogue across three currently competing feminist epistemologies: feminist empiricism, feminist standpoint theories, and postmodern feminism, a dialogue that will result in a dissolution of the apparent tensions between these epistemologies and provide an epistemology with the openness and fluidity needed to embrace the concerns of feminists.

Ovaj članak istražuje mogućnosti postmoderne feminističke teorije stajališta kao jedne od prominentnijih feminističkih epistemologija. Iznosimo kontekst ove epistemologije, ističući važnost uspostave klasifikacije feminističke epistemologije koja prepoznaje postmodernizam kao integralni dio feminističkog empirizma i feminističke teorije stajališta. Analiziramo osnovne teze feminističke teorije stajališta iz postmoderne perspektive, naglašavajući diskurzivnu narav društvene stvarnosti. Istražujemo političke mogućnosti ove epistemologije, ukazujući na potrebu drugačijeg shvaćanja političkog subjekta. Subjekt razumijevamo kao konstituiran, ali ne i determiniran, diskursom. Sukladno tome, propitujemo važnost zadržavanja različitih preddiskurzivnih uporišta feminističke politike. Postmoderno feminističko stajalište shvaćamo kao određenu vrstu diskursa, pri čemu ističemo manjkavost razlikovanja između diskursa i materijalne stvarnosti. Razumijevanje vlastite društvene smještenosti identificiramo kao glavni cilj postmoderne feminističke teorije stajališta.

ABSTRACTSandra Harding's feminist standpoint epistemology makes two claims. The thesis of epistemic privilege claims that unprivileged social positions are likely to generate perspectives that are “less partial and less distorted” than perspectives generated by other social positions. The situated knowledge thesis claims that all scientific knowledge is socially situated. The bias paradox is the tension between these two claims. Whereas the thesis of epistemic privilege relies on the assumption that a standard of impartiality enables one to judge some perspectives as better than others, the situated knowledge thesis seems to undermine this assumption by suggesting that all knowledge is partial. I argue that a contextualist theory of epistemic justification provides a solution to the bias paradox. Moreover, contextualism enables me to give empirical content to the thesis of epistemic privilege, thereby making it into a testable hypothesis.

This paper describes an epistemology integrating feminist standpoint, queer theory, and feminist cultural studies. Feminist standpoint theory assumes that people develop different perspectives based on their position in society, and women have a distinct standpoint because of the power differential between females and males in our society. Queer theory places sexuality as a central focus, acknowledges the common history of devaluation of non heterosexual individuals, and challenges the current power structure marginalizing nonheterosexuals. Feminist cultural studies examines the role of gender within our cultural interactions and the reproduction of gender inequality in society. I then provide examples illustrating how these perspectives come together and guide my research investigating the experiences of lesbians in sport and women’s bodily experiences.

In this paper I argue that the distinction between epistemic privilege and epistemic authority is an important one for feminist epistemologists who are sympathetic to feminist standpoint theory, I argue that, while the first concept is elusive, the second is really the important one for a successful feminist standpoint project.

ABSTRACTFeminist epistemologies hold that differences in the social locations of inquirers make for epistemic differences, for instance, in the sorts of things that inquirers are justified in believing. In this paper we situate this core idea in feminist epistemologies with respect to debates about social constructivism. We address three questions. First, are feminist epistemologies committed to a form of social constructivism about knowledge? Second, to what extent are they incompatible with traditional epistemological thinking? Third, do the answers to these questions raise serious problems for feminist epistemologies? We argue that some versions of two of the main strands in feminist epistemology – feminist standpoint theory and feminist empiricism – are committed to a form of social constructivism, which requires certain departures from traditional epistemological thinking. But we argue that these departures are less problematic than one might think. Thus, (some) feminist epistemologies provide a plausible way of understanding how (some) knowledge might be socially constructed.

Identity politics is important within feminism. However, it often presupposes an overly subjectivist theory of knowledge that I term an epistemology of provenance. I explore some works of feminist standpoint theory that begin to address the difficulties of such an epistemology. I then bring Sartre's account of knowledge in the Critique of Dialectical Reason to bear on these difficulties, arguing that his work offers tools for addressing them more adequately.

Feminist standpoint epistemology is neither a necessary nor a sufficient starting point for social work intervention research. Contemporary social scientists readily grapple with cultural, political, and/or structural aspects of social problems either in the absence of or in conjunction with an explicitly formulated feminist standpoint epistemology. The article also argues against privileging any group’s voice for purposes of social work intervention research, including the voices of marginalized and oppressed groups whose judgments, perceptions, and statement of facts are as prone to error or likely to be as mistaken as anyone else’s.

This article assumes a priori that feminist epistemology must necessarily imply the definition and application of a methodology that is capable of analysing knowledge from a situated perspective, making visible the restrictions of gender, class, ethnicity, and in summary, of the social location. Feminist Standpoint Theory (FST) set out by authors such as Sandra Harding, calls on those who have not had access to power and areas of decision-making to participate in the construction of knowledge and in the social construction of reality. In this article, we will claim for a need of a sociological investigation based on FST and provide some examples and evidence of the knowledge generated by women's voices building on the analysis of 10 doctoral theses. The methodology used is based on the analysis of the topics chosen by the thesis, the formulation of its objectives and the bibliography used. Likewise, we have developed a so-called “Harding test” grounded on her postulates, which has allowed us to assess the doctoral theses analysed and to reflect about the empirical contributions of the research, the feminist commitment and what the subject / object relationship should be in feminist epistemology.

“Feminist standpoint epistemology” is not a serious philosophy but a romantic evasion of the application of science to social services. There are numerous limitations to the application of the scientific method to the practice of social work and the social services. Nonetheless, a pragmatic approach to understanding social reality and the evaluation of social interventions is more desirable than feminist standpoint epistemology. Yet the romantic dominates social work and social decision-making in the United States and may explain the precipitous decline of social work over the past century. Indeed, much should be said for closing down social work education and the field itself in order to try an alternative that might better serve people in need.

A selection of recent (post-1980) works on feminist theory and method, this bibliography includes literature from psychology and other social sciences, feminist studies, and philosophy of science. The first of its four sections concerns epistemology and metatheory. The second lists works that offer reformulations or critical analyses of key concepts in gender studies; many of these are grounded in social constructionist and feminist standpoint epistemologies. The third section cites writings that illustrate the potential of new epistemological stances or exemplify new ways of working. The last section lists related bibliographies. (232 entries.)

This paper proposes an epistemological interpretation of Margaret Atwood’s MaddAddam (2013). Set in a post-anthropocene world, Atwood’s biopunk work indicates the rise of posthumanism after the “Waterless Flood” that proves apocalyptic. This interpretation is attempted through emphasis on the protagonist Toby’s practice of epistemic writing and her art of storytelling. Divided into two major sections, the article illustrates a revival of an epistemological feminist subculture. The first section discusses the significance of a feminist standpoint in unravelling posthuman reality. It describes Toby’s epistemological endeavor to enlighten the Crakers and enrich their bioengineered minds with the story of their creation. The second section builds upon the idea of bisexual writing and Toby as its prime progenerator and practitioner. The conclusion remarks on the relevance of feminist epistemology in integrating the two communities in the post-anthropocene.

Feminism is a powerful conceptual tool for critiquing traditional sociological research, but notions of conducting ‘feminist research’ may contain some unchallenged assumptions about who should be researched and which methodologies are used. Two key concepts within feminist research - empowerment of women and the equality of the research relationship - are interrogated in the light of research conducted on a population of women unsympathetic to feminism and constructions of gender. This research suggests that whilst there is a need to conduct gender-sensitive work, too orthodox a definition of feminist research may inhibit rather than facilitate research which could lead to helpful insights for women. A better strategy might be to site the conflict in epistemology, rather than methodology, and to define feminist research in terms of values which it might uphold rather than techniques it might use. Doing feminist research on unsympathetic populations can lead to conflicts between the researcher and participant's construction of the meaning of gendered experience. Researchers can justify their accounts with reference to feminist ‘successor sciences’ which have been postulated as an alternative to traditional positivistic rationalism. In the context of this study both feminist standpoint theory and feminist postmodernism are considered as useful justifications for the decisions taken in the research.

Higher education plays a critical role in society’s development, particularly in the current era of globalization in which knowledge-based innovations are critical for development. However, women’s underrepresentation in higher education remains a persistent issue of concern, particularly, in sub-Saharan Africa. The gender gap in higher education is created by complex interconnected sets of deep-rooted factors. A clear understanding of the underlying causes of gender inequality in higher education is necessary to develop effective interventions to overcome this disparity. Feminist standpoint and feminist intersectionality epistemologies have been used to provide insights into gender disparities in higher education. Drawing on existing published literature, I will discuss the conceptual and theoretical frameworks of these two feminist epistemologies and explore the methodological implications of these epistemologies for critically examining gender disparities in higher education in the context of sub-Saharan Africa. Keywords: epistemology, feminism, gender, higher education, intersectionality

A response to the critique of where social work research currently stands, as put forth by Garrow and Hasenfeld, and their position that social work research should be undertaken from a feminist perspective. It is important to remember the origins and foundation of feminist thought and to approach research and practice with a full understanding of what both empiricist epistemology and feminist standpoint epistemology actually means. Maintaining a balanced perspective and recognizing the value in varied approaches to scientific inquiry will keep the field of social work moving toward its ultimate goal of reducing the plight of marginalized and oppressed peoples. Social work research and practice has always claimed itself to be committed to furthering social justice and equality and to building a society with a minimum of human suffering. In order to remain focused on these goals, perhaps a shift in perspective is necessary.

This commentary examines the teaching of research methods in Women and Gender Studies in the Gender Studies Unit of the Institute of African Studies, University of Ibadan. It interrogates how the course has increased the awareness of students in the methods of conducting research and how the research they conduct has implications on marginalized populations. The course also highlights the need for a growing body of knowledge that engages the experience of black women in Africa and the African diaspora. The course draws the attention of students to the agency of women through the reading and teaching of various research methods in Gender Studies. An ethnographic approach is adopted using participant observation in the course covering a period of one semester. Also, a critical perspective is applied in discussing the particular epistemological standpoint deployed by the course instructor. In other words, the black feminist epistemology serves as an important strategy for increasing global-minded consciousness of how a course in gender research methods engages the agency of black women using Hip Hop pedagogy. Keywords: Gender Research Methods, Black Feminist Epistemology, Global-Minded, Black Consciousness, African Feminism.

Feminist standpoint theory and critical realism both offer resources to sociologists interested in making arguments that account for causal complexity and epistemic distortion. However, the impasse between these paradigms limits their utility. In this article, I argue that critical realism has much to gain from a confrontation with feminist theory. Feminist theory’s emphasis on boundary-crossing epistemologies and gendered bodies can help critical realism complicate its notion of the bifurcation between epistemology and ontology. But taking feminist theory seriously also involves careful attention to the risks of epistemic violence, to questions about credible witnesses. I argue that both paradigms will be improved by better theorization of (1) ideology as part of social ontology and (2) interactions between the context of knowledge production and social ontology. Attending to what is missing, distorted, or occluded between the knower, knowledge, and object of knowledge can provide resources for theorizing social ontology.

This essay examines the possible systematic bias against the disabled in the structure and practice of genetic counseling. Finding that the profession's “nondirective” imperative remains problematic, the authors recommend that methodology developed by feminist standpoint epistemology be used to incorporate the perspective of disabled individuals in genetic counselors' education and practice, thereby reforming society's view of the disabled and preventing possible negative effects of genetic counseling on the self-concept and material circumstance of disabled individuals.

Though Indigenous women in Mexico have traditionally exhibited some of the highest levels of maternal mortality in the country—a fact that some authors have argued was an important reason to explain the EZLN uprising in 1994—there is some evidence that the rate of maternal mortality has fallen in Zapatista communities in the Chiapas Highlands in the last two decades, and that other health indicators have improved. In this article, we offer an account of the modest success that Zapatista communities have achieved in improving their health levels. In particular, we argue that Zapatista women have implicitly used a form of feminist standpoint theory to diagnose the epistemic (and economic) injustice to which they have been traditionally subjected and to develop an epistemology of resistance that is manifested in actions such as becoming health promoters in their communities. We also argue that this epistemology of resistance is partially responsible for the improvement of health levels in their communities. Finally, on the basis of our discussion of the Zapatista case, we suggest that standpoint theory could play an important role in other healthcare settings involving oppressed minorities.

We argue that the dominance of an empiricist epistemology in social work research steers much of the research away from studying and explaining the structural forces that cause the conditions of oppression, exploitation, and social exclusion that are at the roots of the social problems addressed by the profession. It does so because it assumes that the research enterprise can be insulated from the broader cultural, socioeconomic, and political forces that inherently slant the research to echo dominant ideologies that celebrate individualism. In contrast, we present the feminist standpoint epistemology, which directs researchers to start from the daily lives and conditions of the oppressed and marginalized. Such strong objectivity leads the researchers to interrogate the structural determinants of the oppressed and marginalized. We propose that it provides a more effective starting point for social work intervention research that supports the mission of the social work profession.

The central question examined in this essay is whether there can be a distinctive feminist epistemology or theory of knowledge. If there can be, then what would it look like? The ensuing discussion focuses on why it is so important to comprehend this feminist challenge to the origin, nature, methods, and limits of knowledge that have shaped our understanding of social life and what implications this has for the social analysis of sport. The paper begins by noting that in order to answer our sociological questions about gender inequality in sport, it makes more sense to view sex/gender as a system of social relations between females and males rather than treat them as dichotomous categories. Our questions therefore become relational rather than distributive. Four theoretical approaches to the sex/gender system (liberal, traditional marxist, radical, and socialist) are outlined with particular attention being paid to the epistemological and methodological assumptions that stem from each variant. The notion of a standpoint, and in particular the standpoint of women, is introduced to show how it is possible for women to demystify their social reality and to begin the necessary reconstruction of the sportsworld so that women’s interests are no longer subordinate to those of men.

Education and research in the field of feminism and gender theory and practice remain marginal in academia in the countries on the semi-periphery, another indicator of the measure of gender inequality across the different segments of society. This implies that university professors and researchers, male and female alike, are confronted with a patriarchal power structure before they are given the right to act and select freely themes for their research projects. These are only the first obstacles in their path that need to be overcome, while the difficulty with which academic courses are organised and administered and research is done, if one is to fully adhere to the feminist/gender perspective, is indicative of how deeply rooted such obstructive behaviour is. The first part of the paper examines the situation in regard to gender education at universities by focusing on two issues: determining the purpose and source of learning in courses, and the relationship between the traditional discipline classification framework and interdisciplinarity. The second part of the paper addresses the problems researchers are faced with when their application of classical feminist theories crosses paths with a peculiar experience of how gender and gender relations are understood/constructed locally. Adhering to standpoint epistemology, the paper briefly attempts to point out the specificity of the approach to gender in the academic context in the countries on the semi-periphery, equally distant from both the Western and the postcolonial understading of gender.

In this paper, I analyze the animated television series Puella Magi Madoka Magica based on a variety of literary critical methods: neo-noir criticism, feminist epistemology and studies of technoscience, and discussion of utopia/dystopia imagination. My focus is on the depiction of desire and hope, as two interconnected but potentially conflicting concepts, in Madoka Magica which presents different philosophical edifices related to them as one central narrative tension. On the other hand, the feminist methods I utilize will demonstrate how the “genre subversion” the series introduce can be read alongside with not only magical girls’ struggle against their fates in the fiction but the real power structures and asymmetries in (post-)modern society. By highlighting the difficulties to resist a future and ethics imposed from the standpoint of dominant social groups as well as the attempt to solve such impasse by the series, the paper argues that Madoka Magica, while not committing itself to the creation of a radical alternative to the existent political or economic systems, has nonetheless affirmed the possibility and importance to have hope for futures that are yet to be imagined.

Though philosophers are beginning to pay attention to the phenomenon of microaggressions, they are yet to fully draw on their training and skills in conceptual analysis to help make sense of what microaggression is. In this paper, I offer a philosophical analysis of the concept of microaggression. I ultimately argue that ‘microaggression’ as a concept gets its meaning not by decomposing into a set of necessary and sufficient conditions, but rather by means of what Ludwig Wittgenstein (1953) has called “family resemblance.” That is to say, what unifies the concept of microaggression is a set of common, overlapping features that link related instances together, but are not necessarily all present in all cases. I identify and explain a common set of features that together form the basis for a family resemblance account of the concept. I then argue that despite the difficulty that microaggressions pose in terms of being reliably recognized and understood as such, some people, in virtue of their epistemic standpoint, are better suited to recognize these features and subsequently identify instances of micraoggression in practice. I argue this by drawing on the vast literature in feminist standpoint epistemology (Alcoff, 1993; Hill Collins, 1990, 2004; hooks, 2004; Harding, 2004, 2008; Wylie, 2013).

This research aims at contributing to the ongoing debate of feminist standpoint epistemology by introducing a study on feminist collective activism in Sangareddy and Yellareddy, two districts of the newly established 29th state of India, Telangana. The purpose here is to document the work of two sanghams (collectives) by the Andhra Pradesh Mahila Samatha Society (APMSS). The focus lies on songs created by Dalit and indigenous women, which are used as a form of, protest against societal and gender inequality. Those songs contribute in making a positive difference on a local level. Analysis of two group interviews strengthens this argument. The sanghams have shown that despite all societal differences, solidarity among women for a common cause can make a difference in combating social issues on a local level. Taking the APMSS as an example, this research shows that the use of a holistic approach to education to support women in their responses to social issues has an overall positive effect on women. Furthermore, and most importantly, women are strengthened in believing that their life-experiences matter. My research shows that literacy is not necessarily needed to be a successful advocate for women´s rights. What is needed, however, is an understanding of local contexts, social issues and ultimately the ability to link them to life-experiences.

Researching South Asian women who have departed social norms and married outside the social conventions of their culture widens our understanding and knowledge on the topic of Intimate Partner Violence (IPV). This paper will investigate how the women participating in the research navigated the socialisation of arranged marriage and expectations on them as women, and how this influenced their decisions to remain in violent and abusive relationships. Often without family support or the “safety net” of an arranged marriage, the women stayed in abusive relationships longer than they would have done if the marriage had been arranged. The findings show that the women’s experiences of leaving the relationship are mediated by the context of forming an intimate relationship. A qualitative research approach using Black Feminist Standpoint Epistemology employed thematic analysis to give voice to South Asian women’s experiences and insights into their experiences of, and responses to, leaving abusive relationships. The analysis shows that women’s agentic act of choosing a partner became the very barrier to leaving the relationship if it turned violent and abusive.

As the number of women incarcerated in the United States continues to rise and their complex needs become more apparent, social workers must fortify their historical commitment to criminal justice reform. However, crafting more effective and compassionate responses to the needs of justice-involved women may very well require a more nuanced understanding of the holistic impact of incarceration on women’s well-being than the current literature offers. Utilizing the framework of feminist standpoint epistemology, the researcher engaged in qualitative content analysis to examine published personal accounts from 43 women to better understand their experiences in prisons and jails in the United States. Two overarching themes emerged from the analysis. First, the personal accounts illustrated that women experience prisons and jails as environments of denial insofar as these carceral environments deny women’s basic needs, their sense of humanity, and their personal power. The second overarching theme pertains to the holistic impact of the carceral environment upon women’s lives, meaning it has expansive effects on women’s biopsychosocial–spiritual functioning. Social workers should dedicate efforts to dramatically reducing the number of women behind bars and engaging in holistic intervention approaches that might counteract the negative effects of incarceration across domains of well-being.

A lot of empirical evidence on demographic changes in ?countries in transition?, those which belong to the semi-periphery of Europe, has been undertheorized, or theorized in the framework of the theories on the First and the Second Transition. However, both of those metanarratives have proven to be applicable only to a certain degree when it comes to the development off population at the semi-periphery. This paper argues that specificity and unprecedented population developments of the semi-periphery of Europe call for a different approach, one which will actually clearly acknowledge the structural difference between the core and the semi-periphery, and the developmental dependence as a core of the problem. The main arguments are related to the specificities of gender regimes at the semi-periphery [Blagojevic 2009; Blagojevic 2013; Bobic 2013], as well as to the process of ?de-development? which results in a profound social structural change. The starting epistemological points for this type of approach relate to the three strands of theoretical developments: 1. feminist standpoint theory (semi-periphery is both strategic standpoint for knowledge articulation, as well as a location where connection between the ontology and the epistemology of gender could be reaffirmed - [Wickramasinghe 2006; Blagojevic 2009]; 2. Connell?s critique of ?metropolitan theory? [Connell 2007], and her vision of ?polycentric social science? [Connell, 2013]; and finally, 3. the idea of multiple modernities and multiple trajectories of modernization [Eisenstadt, 2002]. Historically speaking, demography as a discipline has been empirically rich, but theoretically ?poor?. Striving towards more theory, towards grounded theory, can profoundly enrich our understanding of the population change, by connecting micro, mezzo and macro level into a more heuristically rewarding manner, and, at the same time, it would be moving towards effectiveness and meaningfulness of the population policies.

O presente trabalho objetiva discutir e analisar criticamente a representação de mulheres nos espaços de poder. O estudo adota como ferramenta analítica a standpoint theory, epistemologia feminista crítica às concepções tradicionais da teoria do conhecimento, e tem por marco teórico as reflexões trazidas pela teoria democrática sobre inclusão social nos espaços de poder.

Este artigo busca iniciar um diálogo sobre a articulação de uma perspectiva epistemológica feminista com os ideais de objetividade jornalística. Para isto, procede a uma revisão bibliográfica do conceito e do histórico da objetividade jornalística e das críticas que recebeu. Isto serve como base para problematizar a prática e discutir a reprodução de desigualdades de gênero no jornalismo. Apesar de a objetividade ser hoje relacionada com a busca pela verdade, nem sempre foi entendida como central ao jornalismo e recebe críticas desde sua adoção. Entende-se que o jornalismo dito objetivo acaba por reproduzir o senso comum, ligado fortemente aos grupos hegemônicos e, assim, patriarcais. No jornalismo, é possível verificar que há uma prática desigual em relação ao gênero, seja na representação das mulheres ou no âmbito de produção do conteúdo. Ainda que a epistemologia feminista standpoint (Harding, 1991, 1993, 1995, 2006; Hartsock, 1981, 1983) aborde o conhecimento científico, é possível aproximar a proposta de um conhecimento situado ao jornalismo, uma vez que é necessário refletir sobre novas possibilidades éticas, considerando uma perspectiva de gênero.

The Xicana Sacred Space resulted from an effort to develop a framework that would center the complexities of Chicana ontology and epistemology as they relate to social action projects in our communities. Claiming indigenous roots and ways of knowing,the Xicana Sacred Space functions as a decolonizing tool by displacing androcentric and Western linear notions of research in favor of a Mestiza consciousness(Anzaldúa, 1999). Organically born, the space proved to be an important source of knowledge, strength, inspiration, and reflexivity for the authors in their journey as graduate students. Here the authors explain how the space evolved and detail its promise as a tool for raising consciousness, gaining strength, cultivating cultural intuition (Delgado Bernal, 1998), examining positionalities and standpoints, and achieving intellectual growth among those interested in conducting decolonial, emancipatory,and feminist research and action projects.

This article argues that attention to representational practices and epistemology, however important for expanding the boundaries of International Relations as a field of study, has been insufficient for dealing with difference in world politics, where ontological conflicts are also at play. We suggest that IR, as a latecomer to the ‘ontological turn’, has yet to engage systematically with ‘singular world’ logics introduced by colonial modernity and their effacement of alternative worlds. In addition to exploring how even critical scholars concerned with the ‘othering’ and ‘worlding’ of difference sidestep issues of ontology, we critique the ontological violence performed by norms constructivism and the only limited openings offered by the Global IR project. Drawing on literatures from science and technology studies, anthropology, political ecology, standpoint feminism and decolonial thought, we examine the potentials of a politics of ontology for unmaking the colonial universe, cultivating the pluriverse, and crafting a decolonial science. The article ends with an idea of what this might mean for International Relations.

With twentieth- and twenty-first-century philosophy of science's unfolding acceptance of the nature of scientific inquiry being value-laden, the persistent worry has been that there are no means for legitimate negotiation of the social or non-epistemic values that enter into science. The rejection of the value-free ideal in science has thereby been coupled with the spectres of indiscriminate relativism and bias in scientific inquiry. I challenge this view in the context of recently expressed concerns regarding Canada's death of evidence controversy. The worry, raised by Stathis Psillos, is that as constructivist accounts of science demoted the previously secure status of evidence for drawing justified conclusions in science, we were left with no rational delineation between the right and wrong values for science. The implication for the death of evidence controversy is that we may have no rational grounds for claiming that the Canadian Government is wrong to interfere with scientific enterprise. But he does offer another avenue for reaching the conclusion that the wrong social values are directing the current stifling of some sectors of Canadian science. Psillos draws from standpoint epistemologies to devise a salient defence of ‘valuing evidence’ as a universalizable social value. That is, government bodiesoughtto enable scientific research via adequate funding as well as political non-interference. In this paper, I counter that (i) non-epistemic valuescanbe rationally evaluated and that (ii) standpoint epistemology's universalizable standpoint provides an inadequate framework for negotiating social values in science. Regarding (i), I draw from the evidence-based medicine debate in philosophy of medicine and from feminist empiricist investigations into the science–values relationship in order to make the argument for empirically driven value arbitration. If social values can berationallychosen in the context of justification, then we can have grounds for charging the Canadian leadership with being ‘at war with science’. (ii) I further argue that my recommended empiricist methodology is preferable to Psillos's search for universalizable perspectives for negotiating social values in science because the latter method permits little more than the trivial conclusion that evidence is valuable to science.

In this essay, I will discuss the importance of having an awareness about epistemic justice, epistemic ignorance and epistemic injustice, and why this awareness is important in connection to children and patients in mental health care. I also suggest ways to avoid epistemic injustice when working with, and doing research with, children in mental health care. In doing so, I tie this to feminist epistemology where conceptions such as knowledge, knowers and objectivity are questioned, and dominant conceptions and practices of knowledge production are perceived as a systematic disadvantage of women and other subordinated groups (Anderson, 2017). I am as well linking this to queer epistemology which differs from feminist standpoint epistemology in the idea of the identity being “a point of departure for shared consciousness” (Hall, 2017, p. 163).

Feminist standpoint epistemology (FSE) is an important form of writing from below; that is, writing from embodied experience. FSE and other forms of writing from below involve practices of representation that are mediated by ideology. In this article, I tease out some of the complexities and limitations of feminist efforts to use FSE to situate and embody thought. Some feminist standpoint theorists understand Cartesian dualism as a dualism or a division that can be collapsed or reversed, but I show that what is called “Cartesian dualism” is in fact a paradox and therefore cannot be overcome but must be grappled with on an ongoing basis in our efforts to write from below. The article begins with an exploration of the basic tenets and presumptions of two schools of FSE. While neither school can evade the politics of representation, I show that one is able to withstand an intersectional critique whilst the other is not. Having unpacked these schools of FSE, I reflect on Himani Bannerji’s ideology critique of intersectionality to lay bare the limitations of this concept that some writers from below deploy and to advance a reflexive materialist epistemology.

This research note examines feminist theory from socialist feminism through the post-structural turn associated with thinkers like Foucault, Derrida and Butler to neo-materialism, this last noted for its emphasis on the body's materiality as opposed to the subject as a socially constructed or merely linguistic practice. Tracing these theoretical developments is contextualized with respect to theories and concepts such as feminist standpoint theories of epistemology, historical materialism and Baumann's "liquid modernity". I ask: have we lost sight of the strength of feminist structuralism - particularly the effects of capital - in order to accommodate multiple and complex subjectifications associated with gender? Mary O'Brien's reproductive consciousness, her argument that women's consciousness is fundamentally shaped through the different moments related to reproduction, is re-examined in light of recent developments in egg donation and surrogacy. This is not intended as an exercise in romantic longing for some sort of utopian society where femininity is venerated. Rather, it is an exploration of the potential for reproductive consciousness to guide political responses to contemporary problems raised by new reproductive technologies that combine capital and gender in a single dialectic.

Introduction The genealogy of Feminist Standpoint Theory in the 1970s prioritised “locationality”, particularly the recognition of social and historical locations as valuable contribution to knowledge production. Pioneering figures such as Sandra Harding, Dorothy Smith, Patricia Hill Collins, Alison Jaggar, and Donna Haraway have argued that the oppressed must have some means (such as language, cultural practices) to enter the world of the oppressor in order to access some understanding of how the world works from the privileged perspective. In the essay “Meeting at the Edge of Fear: Theory on a World Scale”, the Australian social scientist Raewyn Connell explains that the production of feminist theory almost always comes from the global North. Connell critiques the hegemony of mainstream Northern feminism in her pyramidal model (59), showing how theory/knowledge is produced at the apex (global North) of a pyramid structure and “trickles down” (59) to the global South. Connell refers to a second model called mosaic epistemology which shows that multiple feminist ideologies across global North/South are juxtaposed against each other like tiles, with each specific culture making its own claims to validity.However, Nigerian feminist Bibi Bakare-Yusuf’s reflection on the fluidity of culture in her essay “Fabricating Identities” (5) suggests that fixing knowledge as Northern and Southern—disparate, discrete, and rigidly structured tiles—is also problematic. Connell proposes a third model called solidarity-based epistemology which involves mutual learning and critiquing with a focus on solidarity across differences. However, this is impractical in implementation especially given that feminist nomenclature relies on problematic terms such as “international”, “global North/South”, “transnational”, and “planetary” to categorise difference, spatiality, and temporality, often creating more distance than reciprocal exchange. Geographical specificity can be too limiting, but we also need to acknowledge that it is geographical locationality which becomes disadvantageous to overcome racial, cultural, and gender biases — and here are few examples.Nomenclatures: Global-North and Global South ParadigmThe global North/South terminology differentiating the two regions according to means of trade and relative wealth emerged from the Brandt Report’s delineation of the North as wealthy and South as impoverished in 1980s. Initially, these terms were a welcome repudiation of the hierarchical nomenclature of “developed” and “developing” nations. Nevertheless, the categories of North and South are problematic because of increased socio-economic heterogeneity causing erasure of local specificities without reflecting microscopic conflicts among feminists within the global North and the global South. Some feminist terms such as “Third World feminism” (Narayan), “global feminism” (Morgan), or “local feminisms” (Basu) aim to centre women's movements originating outside the West or in the postcolonial context, other labels attempt to making feminism more inclusive or reflective of cross-border linkages. These include “transnational feminism” (Grewal and Kaplan) and “feminism without borders” (Mohanty). In the 1980s, Kimberlé Williams Crenshaw’s concept of intersectionality garnered attention in the US along with Gloria Anzaldúa’s Borderlands/La Frontera: The New Mestiza (1987), which raised feminists’ awareness of educational, healthcare, and financial disparities among women and the experiences of marginalised people across the globe, leading to an interrogation of the aims and purposes of mainstream feminism. In general, global North feminism refers to white middle class feminist movements further expanded by concerns about civil rights and contemporary queer theory while global South feminism focusses on decolonisation, economic justice, and disarmament. However, the history of colonialism demonstrates that this paradigm is inadequate because the oppression and marginalisation of Black, Indigenous, and Queer activists have been avoided purposely in the homogenous models of women’s oppression depicted by white radical and liberal feminists. A poignant example is from Audre Lorde’s personal account:I wheeled my two-year-old daughter in a shopping cart through a supermarket in Eastchester in 1967, and a little white girl riding past in her mother’s cart calls out excitedly, ‘oh look, Mommy, a baby maid!’ And your mother shushes you, but does not correct you, and so fifteen years later, at a conference on racism, you can still find that story humorous. But I hear your laughter is full of terror and disease. (Lorde)This exemplifies how the terminology global North/South is a problem because there are inequities within the North that are parallel to the division of power and resources between North and South. Additionally, Susan Friedman in Planetary Modernisms observes that although the terms “Global North” and “Global South” are “rhetorically spatial” they are “as geographically imprecise and ideologically weighted as East/West” because “Global North” signifies “modern global hegemony” and “Global South” signifies the “subaltern, … —a binary construction that continues to place the West at the controlling centre of the plot” (Friedman, 123).Focussing on research-activism debate among US feminists, Sondra Hale takes another tack, emphasising that feminism in the global South is more pragmatic than the theory-oriented feminist discourse of the North (Hale). Just as the research-scholarship binary implies myopic assumption that scholarship is a privileged activity, Hale’s observations reveal a reductive assumption in the global North and global South nomenclature that feminism at the margins is theoretically inadequate. In other words, recognising the “North” as the site of theoretical processing is a euphemism for Northern feminists’ intellectual supremacy and the inferiority of Southern feminist praxis. To wit, theories emanating from the South are often overlooked or rejected outright for not aligning with Eurocentric framings of knowledge production, thereby limiting the scope of feminist theories to those that originate in the North. For example, while discussing Indigenous women’s craft-autobiography, the standard feminist approach is to apply Susan Sontag’s theory of gender and photography to these artefacts even though it may not be applicable given the different cultural, social, and class contexts in which they are produced. Consequently, Moroccan feminist Fatima Mernissi’s Islamic methodology (Mernissi), the discourse of land rights, gender equality, kinship, and rituals found in Bina Agarwal’s A Field of One’s Own, Marcia Langton’s “Grandmothers’ Law”, and the reflection on military intervention are missing from Northern feminist theoretical discussions. Moreover, “outsiders within” feminist scholars fit into Western feminist canonical requirements by publishing their works in leading Western journals or seeking higher degrees from Western institutions. In the process, Northern feminists’ intellectual hegemony is normalised and regularised. An example of the wealth of the materials outside of mainstream Western feminist theories may be found in the work of Girindrasekhar Bose, a contemporary of Sigmund Freud, founder of the Indian Psychoanalytic Society and author of the book Concept of Repression (1921). Bose developed the “vagina envy theory” long before the neo-Freudian psychiatrist Karen Horney proposed it, but it is largely unknown in the West. Bose’s article “The Genesis and Adjustment of the Oedipus Wish” discarded Freud’s theory of castration and explained how in the Indian cultural context, men can cherish an unconscious desire to bear a child and to be castrated, implicitly overturning Freud’s correlative theory of “penis envy.” Indeed, the case of India shows that the birth of theory can be traced back to as early as eighth century when study of verbal ornamentation and literary semantics based on the notion of dbvani or suggestion, and the aesthetic theory of rasa or "sentiment" is developed. If theory means systematic reasoning and conceptualising the structure of thought, methods, and epistemology, it exists in all cultures but unfortunately non-Western theory is largely invisible in classroom courses.In the recent book Queer Activism in India, Naisargi Dev shows that the theory is rooted in activism. Similarly, in her essay “Seed and Earth”, Leela Dube reveals how Eastern theories are distorted as they are Westernised. For instance, the “Purusha-Prakriti” concept in Hinduism where Purusha stands for pure consciousness and Prakriti stands for the entire phenomenal world is almost universally misinterpreted in terms of Western binary oppositions as masculine consciousness and feminine creative principle which has led to disastrous consequences including the legitimisation of male control over female sexuality. Dube argues how heteropatriarchy has twisted the Purusha-Prakriti philosophy to frame the reproductive metaphor of the male seed germinating in the female field for the advantage of patrilineal agrarian economies and to influence a homology between reproductive metaphors and cultural and institutional sexism (Dube 22-24). Attempting to reverse such distortions, ecofeminist Vandana Shiva rejects dualistic and exploitative “contemporary Western views of nature” (37) and employs the original Prakriti-Purusha cosmology to construct feminist vision and environmental ethics. Shiva argues that unlike Cartesian binaries where nature or Prakriti is inert and passive, in Hindu Philosophy, Purusha and Prakriti are inseparable and inviolable (Shiva 37-39). She refers to Kalika Purana where it is explained how rivers and mountains have a dual nature. “A river is a form of water, yet is has a distinct body … . We cannot know, when looking at a lifeless shell, that it contains a living being. Similarly, within the apparently inanimate rivers and mountains there dwells a hidden consciousness. Rivers and mountains take the forms they wish” (38).Scholars on the periphery who never migrated to the North find it difficult to achieve international audiences unless they colonise themselves, steeping their work in concepts and methods recognised by Western institutions and mimicking the style and format that western feminist journals follow. The best remedy for this would be to interpret border relations and economic flow between countries and across time through the prism of gender and race, an idea similar to what Sarah Radcliffe, Nina Laurie and Robert Andolina have called the “transnationalization of gender” (160).Migration between Global North and Global SouthReformulation of feminist epistemology might reasonably begin with a focus on migration and gender politics because international and interregional migration have played a crucial role in the production of feminist theories. While some white mainstream feminists acknowledge the long history of feminist imperialism, they need to be more assertive in centralising non-Western theories, scholarship, and institutions in order to resist economic inequalities and racist, patriarchal global hierarchies of military and organisational power. But these possibilities are stymied by migrants’ “de-skilling”, which maintains unequal power dynamics: when migrants move from the global South to global North, many end up in jobs for which they are overqualified because of their cultural, educational, racial, or religious alterity.In the face of a global trend of movement from South to North in search of a “better life”, visual artist Naiza Khan chose to return to Pakistan after spending her childhood in Lebanon before being trained at the University of Oxford. Living in Karachi over twenty years, Khan travels globally, researching, delivering lectures, and holding exhibitions on her art work. Auj Khan’s essay “Peripheries of Thought and Practise in Naiza Khan’s Work” argues: “Khan seems to be going through a perpetual diaspora within an ownership of her hybridity, without having really left any of her abodes. This agitated space of modern hybrid existence is a rich and ripe ground for resolution and understanding. This multiple consciousness is an edge for anyone in that space, which could be effectively made use of to establish new ground”. Naiza Khan’s works embrace loss or nostalgia and a sense of choice and autonomy within the context of unrestricted liminal geographical boundaries.Early work such as “Chastity Belt,” “Heavenly Ornaments”, “Dream”, and “The Skin She Wears” deal with the female body though Khan resists the “feminist artist” category, essentially because of limited Western associations and on account of her paradoxical, diasporic subjectivity: of “the self and the non-self, the doable and the undoable and the anxiety of possibility and choice” (Khan Webpage). Instead, Khan theorises “gender” as “personal sexuality”. The symbolic elements in her work such as corsets, skirts, and slips, though apparently Western, are purposely destabilised as she engages in re-constructing the cartography of the body in search of personal space. In “The Wardrobe”, Khan establishes a path for expressing women’s power that Western feminism barely acknowledges. Responding to the 2007 Islamabad Lal Masjid siege by militants, Khan reveals the power of the burqa to protect Muslim men by disguising their gender and sexuality; women escape the Orientalist gaze. For Khan, home is where her art is—beyond the global North and South dichotomy.In another example of de-centring Western feminist theory, the Indian-British sitar player Anoushka Shankar, who identifies as a radical pro-feminist, in her recent musical album “Land of Gold” produces what Chilla Bulbeck calls “braiding at the borderlands”. As a humanitarian response to the trauma of displacement and the plight of refugees, Shankar focusses on women giving birth during migration and the trauma of being unable to provide stability and security to their children. Grounded in maternal humility, Shankar’s album, composed by artists of diverse background as Akram Khan, singer Alev Lenz, and poet Pavana Reddy, attempts to dissolve boundaries in the midst of chaos—the dislocation, vulnerability and uncertainty experienced by migrants. The album is “a bit of this, and a bit of that” (borrowing Salman Rushdie’s definition of migration in Satanic Verses), both in terms of musical genre and cultural identities, which evokes emotion and subjective fluidity. An encouraging example of truly transnational feminist ethics, Shankar’s album reveals the chasm between global North and global South represented in the tension of a nascent friendship between a white, Western little girl and a migrant refugee child. Unlike mainstream feminism, where migration is often sympathetically feminised and exotified—or, to paraphrase bell hooks, difference is commodified (hooks 373) — Shankar’s album simultaneously exhibits regional, national, and transnational elements. The album inhabits multiple borderlands through musical genres, literature and politics, orality and text, and ethnographic and intercultural encounters. The message is: “the body is a continent / But may your heart always remain the sea" (Shankar). The human rights advocate and lawyer Randa Abdel-Fattah, in her autobiographical novel Does My Head Look Big in This?, depicts herself as “colourful adjectives” (such as “darkies”, “towel-heads”, or the “salami eaters”), painful identities imposed on her for being a Muslim woman of colour. These ultimately empower her to embrace her identity as a Palestinian-Egyptian-Australian Muslim writer (Abdel-Fattah 359). In the process, Abdel-Fattah reveals how mainstream feminism participates in her marginalisation: “You’re constantly made to feel as you’re commenting as a Muslim, and somehow your views are a little bit inferior or you’re somehow a little bit more brainwashed” (Abdel-Fattah, interviewed in 2015).With her parental roots in the global South (Egyptian mother and Palestinian father), Abdel-Fattah was born and brought up in the global North, Australia (although geographically located in global South, Australia is categorised as global North for being above the world average GDP per capita) where she embraced her faith and religious identity apparently because of Islamophobia:I refuse to be an apologist, to minimise this appalling state of affairs… While I'm sick to death, as a Muslim woman, of the hypocrisy and nonsensical fatwas, I confess that I'm also tired of white women who think the answer is flashing a bit of breast so that those "poor," "infantilised" Muslim women can be "rescued" by the "enlightened" West - as if freedom was the sole preserve of secular feminists. (Abdel-Fattah, "Ending Oppression")Abdel-Fattah’s residency in the global North while advocating for justice and equality for Muslim women in both the global North and South is a classic example of the mutual dependency between the feminists in global North and global South, and the need to recognise and resist neoliberal policies applied in by the North to the South. In her novel, sixteen-year-old Amal Mohamed chooses to become a “full-time” hijab wearer in an elite school in Melbourne just after the 9/11 tragedy, the Bali bombings which killed 88 Australians, and the threat by Algerian-born Abdel Nacer Benbrika, who planned to attack popular places in Sydney and Melbourne. In such turmoil, Amal’s decision to wear the hijab amounts to more than resistance to Islamophobia: it is a passionate search for the true meaning of Islam, an attempt to embrace her hybridity as an Australian Muslim girl and above all a step towards seeking spiritual self-fulfilment. As the novel depicts Amal’s challenging journey amidst discouraging and painful, humiliating experiences, the socially constructed “bloody confusing identity hyphens” collapse (5). What remains is the beautiful veil that stands for Amal’s multi-valence subjectivity. The different shades of her hijab reflect different moods and multiple “selves” which are variously tentative, rebellious, romantic, argumentative, spiritual, and ambitious: “I am experiencing a new identity, a new expression of who I am on the inside” (25).In Griffith Review, Randa-Abdel Fattah strongly criticises the book Nine Parts of Desire by Geraldine Brooks, a Wall-Street Journal reporter who travelled from global North to the South to cover Muslim women in the Middle East. Recognising the liberal feminist’s desire to explore the Orient, Randa-Abdel calls the book an example of feminist Orientalism because of the author’s inability to understand the nuanced diversity in the Muslim world, Muslim women’s purposeful downplay of agency, and, most importantly, Brooks’s inevitable veil fetishism in her trip to Gaza and lack of interest in human rights violations of Palestinian women or their lack of access to education and health services. Though Brooks travelled from Australia to the Middle East, she failed to develop partnerships with the women she met and distanced herself from them. This underscores the veracity of Amal’s observation in Abdel Fattah’s novel: “It’s mainly the migrants in my life who have inspired me to understand what it means to be an Aussie” (340). It also suggests that the transnational feminist ethic lies not in the global North and global South paradigm but in the fluidity of migration between and among cultures rather than geographical boundaries and military borders. All this argues that across the imperial cartography of discrimination and oppression, women’s solidarity is only possible through intercultural and syncretistic negotiation that respects the individual and the community.ReferencesAbdel-Fattah, Randa. Does My Head Look Big in This? Sydney: Pan MacMillan Australia, 2005.———. “Ending Oppression in the Middle East: A Muslim Feminist Call to Arms.” ABC Religion and Ethics, 29 April 2013. <http://www.abc.net.au/religion/articles/2013/04/29/3747543.htm>.———. “On ‘Nine Parts Of Desire’, by Geraldine Brooks.” Griffith Review. <https://griffithreview.com/on-nine-parts-of-desire-by-geraldine-brooks/>.Agarwal, Bina. A Field of One’s Own: Gender and Land Rights in South Asia. 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Karl Popper demuestra que la inducción no lleva a la verdad y sugiere la deducción como única forma de llegar a propuestas científicas. Al mismo tiempo deja claro que teorías y hipoteses son modelos mentales que no pueden ser probadas con evidencia empírica. Por consequencia, la deducción, al igual a la inducción, no es capaz de producir “la verdad.” Con esto, y tomando en cuenta los avanzes en epistemología feminista sobre “standpoints” y los trabajos recientes sobre estudios de caso, vale la pena re-evaluar la inducción y los estudios heurísticos-explorativos. Este artigo elabora los criterios bajo las cuales la investigación explorativa puede ser efectuada de forma rigorosa y sistematica. Los resultados de una investigación explorativa ejecutada de forma transparente, auto-reflexiva, y honesta pueden ser objectivos – mismo que parciales. En esto, la dialéctica ofrece una forma de aproximarse a la realidad frutifera, porque apunta para contradicciones como puntos de entrada para la investigación empírica.