scholarly journals La injusticia testimonial como fabricación de personas: una lectura ontológica

2021 ◽  
Vol 21 (1) ◽  
pp. 75-93
Author(s):  
Emilia Vilatta ◽  
José Giromini
Keyword(s):  
Ian Hacking ◽  
Miranda Fricker

El objetivo de este trabajo es desarrollar una lectura ontológica del fenómeno ético-epistémico que Miranda Fricker (2017) caracteriza como injusticia testimonial. Para hacer esto, recurriremos a las ideas desarrolladas por Ian Hacking (2001, 2002, 2006) respecto a las relaciones entre las clasificaciones sociales y las clases o tipos sociales. Por un lado, consideraremos los procesos que Hacking llama “fabricación de personas” (making up people), a saber, aquellos procesos mediante los cuales la articulación de ciertas clasificaciones hace posible la existencia de ciertos tipos de personas. Argumentaremos que los episodios de injusticia testimonial, que expresan los efectos de clasificaciones estereotípicas, pueden entenderse como parte de los procesos sociales de fabricación debido a que contribuyen a fabricar los atributos epistémicos, tales como la credibilidad, de ciertos tipos de personas. Por otro lado, con el fin de conceptualizar la situación ontológica bajo la cual el fenómeno de la injusticia testimonial se vuelve reconocible y reprochable, recurriremos a la idea de “clases interactivas” de Hacking. Sostenemos que el concepto de “clases interactivas” pone de manifiesto la naturaleza fundamentalmente inestable de las clases humanas y que enfatizar este aspecto dinámico permite iluminar las condiciones sociales bajo las cuales la injusticia testimonial aparece como éticamente culpable. En este sentido, argumentaremos que la injusticia testimonial puede devenir el objeto de un punto de vista normativo sólo en la medida en que las clases cuya existencia es posibilitada por las clasificaciones estereotípicas se encuentran ya atravesando un proceso de cambio.

Epistemic Injustice and Indigenous Women: Toward Centering Indigeneity in Social Work

Affilia ◽  
2021 ◽  
pp. 088610992098526
Author(s):  
Marjorie Johnstone ◽  
Eunjung Lee
Keyword(s):  
Social Workers ◽  
Indigenous Women ◽  
Epistemic Injustice ◽  
Feminist Activism ◽  
Indigenous Resistance ◽  
Systemic Analysis ◽  
Life Journey ◽  
Women And Girls ◽  
Miranda Fricker ◽  
Individual Perspective

Using the theoretical framework of epistemic injustice articulated by philosopher Miranda Fricker as an analytic tool, we analyze recent victories of Indigenous feminist activism in gathering the stories of Indigenous women, challenging dominant meta-narratives and rewriting the herstory of Canada. We use the epistemic concept of the hermeneutic gap to consider the implications of this resistance in conjunction with the increased visibility of the intersectional positionality of Indigenous women. To illustrate our analysis, we focus on two case studies. Firstly, an individual perspective through the life journey of a feminist Anishinaabe Activist, Bridgett Perrier. Secondly, we conduct a systemic analysis of the recent Report on the National Inquiry into the Missing and Murdered Indigenous Women and Girls (MMIWG). We close with a discussion on how critical it is for social workers—especially non-Indigenous social workers—to relearn and document the meaning of the MMIWG issues. This includes recognizing Indigenous resistance, activism, and the newly formulated hermeneutic understandings that are emerging. Then, the final task is to apply these concepts to their practice and heed the calls to action which the report calls for.

scholarly journals Quantification and classification in education: What is at stake?

2021 ◽  
pp. 147821032110320
Author(s):  
Ann Christin Eklund Nilsen ◽  
Ove Skarpenes
Keyword(s):  
Sociology Of Knowledge ◽  
Central Place ◽  
Social Phenomenon ◽  
Ian Hacking ◽  
The Public ◽  
Statistical Knowledge ◽  
The Social ◽  
State Bureaucracy ◽  
The Public Sphere ◽  
Different Levels

Histories of statistics and quantification have demonstrated that systems of statistical knowledge participate in the construction of the objects that are measured. However, the pace, purpose, and scope of quantification in state bureaucracy have expanded greatly over the past decades, fuelled by (neoliberal) societal trends that have given the social phenomenon of quantification a central place in political discussions and in the public sphere. This is particularly the case in the field of education. In this article, we ask what is at stake in state bureaucracy, professional practice, and individual pupils as quantification increasingly permeates the education field. We call for a theoretical renewal in order to understand quantification as a social phenomenon in education. We propose a sociology-of-knowledge approach to the phenomenon, drawing on different theoretical traditions in the sociology of knowledge in France (Alain Desrosières and Laurent Thévenot), England (Barry Barnes and Donald MacKenzie), and Canada (Ian Hacking), and argue that the ongoing quantification practice at different levels of the education system can be understood as cultural processes of self-fulfilling prophecies.

scholarly journals PROCEDURAL JUSTICE AND THE PROBLEM OF INTELLECTUAL DEFERENCE

Episteme ◽  
2014 ◽  
Vol 11 (4) ◽  
pp. 423-442 ◽  
Author(s):  
Kristoffer Ahlstrom-Vij
Keyword(s):  
Social Psychology ◽  
Procedural Justice ◽  
Cognitive Bias ◽  
Epistemic Virtues ◽  
Epistemic Justice ◽  
Established Fact ◽  
Miranda Fricker

AbstractIt is a well-established fact that we tend to underestimate our susceptibility to cognitive bias on account of overconfidence, and thereby often fail to listen to intellectual advice aimed at reducing such bias. This is the problem of intellectual deference. The present paper considers this problem in contexts where educators attempt to teach students how to avoid bias for purposes of instilling epistemic virtues. It is argued that recent research in social psychology suggests that we can come to terms with this problem in two steps, the second of which involves educators communicating their intellectual advice in a procedurally just manner. The components of the relevant form of procedural justice are specified and related to Miranda Fricker and David Coady's notions of epistemic justice. Finally, a series of objections are considered and responded to.

scholarly journals Hagar and Epistemic Injustice: An Intercultural and Post-colonial Analysis of Genesis 16

2021 ◽  
Vol 34 (2) ◽  
pp. 1-15
Author(s):  
Beth E. Elness-Hanson
Keyword(s):  
Human Dignity ◽  
Shared Understanding ◽  
Epistemic Injustice ◽  
Biblical Hermeneutics ◽  
Post Colonial ◽  
Seminal Work ◽  
The Core ◽  
Epistemic Justice ◽  
Miranda Fricker ◽  
Woman's Voice

Having one's voice heard and being known by one's name are foundational aspects of respect and human dignity. Likewise, being able to contribute to shared understanding is at the core of epistemic justice. This intercultural and post-colonial inquiry of Gen 16 considers the Egyptian Hagar-known by her foreign Semitic name meaning "Fleeing One"-as an example of epistemic injustice. Integrating Miranda Fricker 's work on epistemic injustice, this study espouses the justice of hearing and seeing the marginalised and oppressed, as exemplified by Yhwh. As the Egyptian woman's voice- once ignored-gives testimony within the text to a fuller understanding of God, so also listening to/seeing other contemporary African scholars' voices/writings opens one's ears/eyes to fuller understandings of God today. These voices include the seminal work of David Tuesday Adamo, a vanguard in African biblical hermeneutics, in whose honour this examination is written.

scholarly journals Indigenous Course Requirements: A Liberal-Democratic Justification

2020 ◽  
Vol 25 (2) ◽  
pp. 134-153 ◽  
Author(s):  
Nicolas Tanchuk ◽  
Marc Kruse ◽  
Kevin McDonough
Keyword(s):  
John Rawls ◽  
Indigenous Studies ◽  
The Political ◽  
Complete Understanding ◽  
Free Inquiry ◽  
Liberal Democratic ◽  
Ongoing Relationship ◽  
Considerable Controversy ◽  
Role Responsibilities ◽  
Miranda Fricker

In Canada, several universities have recently implemented course requirements in Indigenous studies as a condition of graduation, while others are considering following suit. Policies making Indigenous course requirements (hereafter ICRs) compulsory have caused considerable controversy. According to proponents, a main purpose of ICRs is to address historical wrongs and to foster a more complete understanding of the ongoing relationship between Indigenous and non-Indigenous citizens. According to critics, making such courses compulsory effectively imposes illiberal restrictions on university students and faculty by limiting the epistemic aim of free inquiry, while wrongly prioritizing concern for the welfare of one social group over others. In this essay, we propose a liberal-democratic justification for ICRs that addresses these two worries about the ideals that may underwrite these courses. We argue that ICRs can be justified in liberal democratic terms insofar as they foster knowledge of what John Rawls refers to as ‘the constitutional essentials’ and remediate civic forms of what Miranda Fricker refers to as ‘epistemic injustices’. Universities, we claim have highly plausible role responsibilities to promote the civic epistemic aims identified by Rawls and Fricker, which are especially weighty due to the power university degrees confer, as part of the formation of a “democratic elite”. We then defend this line of argument against objections on the basis of academic freedom, by arguing that universities have reasons, internal to the search for truth to champion the political aims we identify.

Responding to Epistemic Injustice against Child Soldiers

2021 ◽  
Vol 29 (3) ◽  
pp. 662-700
Author(s):  
Jean Chrysostome K. Kiyala
Keyword(s):  
Empirical Study ◽  
Democratic Republic ◽  
Democratic Republic Of Congo ◽  
Child Soldiers ◽  
Social Experiences ◽  
Best Interests ◽  
Epistemic Injustice ◽  
Research Outcomes ◽  
The Impact ◽  
Miranda Fricker

Abstract This empirical study examines the impact of epistemic injustice on child soldiers while exploring the potential of the Baraza structure – a local jurisprudence in the Democratic Republic of Congo – to pursue the “the best interests of the child” principle, particularly in the process of holding young soldiers accountable. Epistemic injustice, conceptually developed by Miranda Fricker, consists of “testimonial injustice”, when the hearer gives a deflated level of credibility to a speaker’s word due to prejudice; “hermeneutical injustice”, which takes place when a structural breach in collective interpretive imagination resources unfairly disadvantages a person or social group when trying to render intelligible their social experiences; and “distributive epistemic injustice”, which happens when “epistemic goods” (education and information) are inequitably distributed. The research outcomes suggest that Baraza jurisprudence has the potential to avert epistemic injustice, and to promote a non-discriminatory treatment of accused former child and adolescent soldiers.

Goddesses, a Whore-Wife, and a Slave

2021 ◽  
pp. 11-28
Author(s):  
Edith Hall
Keyword(s):  
Popular Culture ◽  
Sexual Harassment ◽  
Gender Stereotype ◽  
False Allegations ◽  
Widespread Belief ◽  
False Accusation ◽  
Miranda Fricker

This chapter argues that Phaedra’s false accusation of rape, laid against her stepson in Euripides’ tragedy Hippolytus, has contributed to the widespread belief that women frequently lay such false allegations. The classic status of this play, as of its famous adaptations by Seneca and Racine, has kept the story of Phaedra’s lie at the center of the cultural radar and produced many imitations in popular culture. The gender stereotype that women are unreliable witnesses and custodians of truth has, however, been challenged recently both by the philosopher Miranda Fricker and by campaigns against workplace sexual harassment. By making Phaedra in this play virtuous in other respects, compared with her portrayal in Euripides’ lost Hippolytus Veiled and that of Stheneboea in his lost Stheneboea, Euripides threw the spotlight sharply on her vindictive act of perjury. But when studying and performing these ideologically laden dramas, we must remember that they are fictions.

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