Epistemology Of Resistance Research Articles

Intellectual humility without limits: Magnanimous humility, disagreement and the epistemology of resistance

AbstractIn this paper, I provide a characterisation of a neglected form of humility: magnanimous humility. Unlike most contemporary analyses of humility, magnanimous humility is not about limitations but instead presupposes that one possesses some entitlement in a context. I suggest that magnanimous intellectual humility (IH) consists in a disposition to appropriately refrain from exercising one's legitimate epistemic entitlements because one is appropriately motivated to pursue some epistemic good. I then shown that Magnanimous IH has an important role to play in contexts of disagreement and oppression. It calls on knowing parties to refrain from pressing their epistemic entitlements to facilitate mutual understanding. And it is a virtue that oppressed persons have good reason to cultivate in order to develop meta‐lucidity in themselves and others.

Designing for resistance: epistemic justice, learning design, and open educational practices

PurposeTo encourage more just open educational practices, the purpose of this paper is to describe Jose Medina’s theory of epistemic justice and develop a framework applying this conception of epistemic justice to OEP through learning design. The authors hope this framework will help researchers and practitioners develop more equitable learning experiences in open educational contexts.Design/methodology/approachThis paper is conceptual and design-oriented. This paper seeks to draw relationships between José Medina’s work in The Epistemology of Resistance, recent empirical studies in learning design and OEP. By analyzing relationships between these works, this paper lays out design principles that can empower educators seeking to create equitable open learning experiences.FindingsThis paper finds several generative intersections between the social justice centered epistemology presented by Medina, empirical learning design studies and OEP. This study finds that structured learning designs which integrate well-researched principles may provide guidance for further practice and research in ways not generally discussed in open education literature. This paper builds on these findings by describing practical ways these intersections can be implemented in OEP.Originality/valueTo the best of the authors’ knowledge, this is the first theoretical analysis of the relationship between epistemic justice and OEP.

«КАЛЕЙДОСКОП» ФЕМИНИСТСКИХ ЭПИСТЕМОЛОГИЙ

The paper explores the ideas of feminist epistemologies in the 21st century: skepticism about objectivity, intersectional approach, epistemic injustice, etc. The author investigates the concepts of a hermeneutic gap, gaslighting and meta-ignorance, and gives the implications of these terms in higher education. The term «feminist epistemologies» is used in the paper in the plural since the attempts of oppressed groups to return the value of their own experience cannot be manifested in the existence of the only one universal epistemology. Rethinking the concepts of «knowledge», «knowing» with regard to women, disabled people, representatives of different races, sexual minorities becomes the core for the development of trans-epistemology, queer-epistemology, creep-epistemology, epistemology of resistance, epistemology of ignorance, etc. A particular contribution of feminist epistemologies is the attention to values and vested interests of privileged and oppressed groups in the sphere of knowledge production, which allows expanding the use of the concepts of epistemic injustice, epistemic advantage, and epistemic ignorance. The author raises a question: if power can lead to epistemic ignorance, while oppression, in turn — to epistemological advantage, does it mean that knowers from marginalized groups have the most complete knowledge? While there are many different research positions, none of the feminist epistemologies puts forward such a simplistic understanding of the connection between power and knowledge. The author argues that the relationship between knowledge and power cannot be described in such a way that the value of one’s knowledge will increase while the power of oppressed groups will decrease. The study shows that feminist epistemologies are a «kaleidoscope» of alternative or «marginal» epistemologies.

Epistemic injustices in clinical communication: the example of narrative elicitation in person-centred care.

The increasing popularity of the term ‘person‐centred’ in the healthcare literature and a wide range of ideals and practices it implies point to the need for a more inclusive and holistic healthcare provision. A framework developed in a Swedish context suggested narrative elicitation as a key practice in transition to person‐centred care. Initiating clinical communication by inviting people to tell their stories makes persistent yet often subtle problems in clinical communication visible. By drawing upon an observational study on narrative elicitation and vignette‐based focus group interviews with nurses, our aim is to trace ‘credibility deficits’ (Fricker 2007. Epistemic Injustice. Power and the Ethics of Knowing. Oxford: Oxford University Press) and ‘credibility excesses’ (Medina 2011, Social Epistemology, 25, 1, 15–35, 2013, The Epistemology of Resistance: Gender and Racial Oppression, Epistemic Injustice, and the Social Imagination. Oxford: Oxford University Press) in narrative elicitation. We argue that narrative elicitation may be one way to tackle epistemic injustices by giving voice to previously silenced groups, yet it is not enough to erase the effects of ‘credibility deficits’ in clinical communication. Rather than judging individual professionals’ success or failure in eliciting narratives, we underline some extrinsic problems of narrative elicitation, namely structural and positional inequalities reflecting on narrative elicitation and the credibility of patients. ‘Credibility excesses’ can be useful and indicative to better understand where they are missing.

TALKING BACK: SHARON DODUA OTOO'S HERR GRÖTTRUP SETZT SICH HIN AND THE EPISTEMOLOGY OF RESISTANCE

ABSTRACTSharon Dodua Otoo has called the artistic production of Black and of Colour writers in contemporary Germany ‘eine Praxis des Widerstands’. Here I read her Bachmann‐prizewinning story Herr Gröttrup setzt sich hin through the lens of Jamika Ajalon's conception of a fugitive archetype of resistance, which is, I argue, simultaneously a working definition of a literary work of art. I also read the story as a literary investigation of the phenomenon Miranda Fricker has called epistemic injustice (‘a wrong done to someone specifically in their capacity as a knower’). Fricker's articulation of epistemic injustice has helped spark an ‘epistemic turn’ across disciplines. I refer particularly to José Medina's development of her work in his Epistemology of Resistance (2013). Subaltern subjects, argues Medina, can gain an epistemic advantage because they have to work harder cognitively, maintaining ‘two cognitive perspectives simultaneously’. Theorists of epistemic injustice strikingly often rely for their arguments on literary fiction, which has long been alerting its readers to epistemic injustice and its painful or lethal consequences. Otoo, I argue, uses storytelling and humour to offer both the epistemically privileged Gröttrups and her epistemically privileged readers opportunities to understand and transcend their cognitive limitations.

Reimagining the Northern Territory Intervention: Institutional and cultural interventions into the Anglo‐Australian imaginary

AbstractThis paper draws on the example of the Northern Territory Intervention to examine the role of Australia's broader socio‐cultural context in maintaining racist policies concerning Indigenous self‐governance. Central to this paper is the claim that legislative, constitutional, and other structural reforms are limited on their own to prevent institutional practices of violence and exclusion that are bound up with popular ways of imagining Indigenous and non‐Indigenous identities. In light of the potential limitations of top‐down reforms to prevent the perpetuation of discriminatory policymaking in relation to Australia's First Peoples, this paper explores the value of bottom‐up initiatives that constructively engage the imaginative, affective, and reflective capacities of individuals to facilitate a ‘critical re‐imagining’ (The Epistemology of Resistance: Gender and Racial Oppression, Epistemic Injustice, and Resistant Imaginations, Oxford University Press, 2013) of Indigenous Australians as social and political actors. Developing and supporting such initiatives, on this view, is integral to the wider task of promoting and protecting Indigenous rights, interests, and entitlements.

Book Review: The Epistemology of Resistance, by José Medina

Book Review: <i>The Epistemology of Resistance</i>, by José Medina

The epistemology of resistance: gender and racial oppression, epistemic injustice, and resistant imaginations

Acknowledgements Foreword: Insensitivity and Blindness Introduction. Resistance, Democratic Sensibilities, and the Cultivation of Perplexity A. The Importance of Dissent and the Imperative of Interaction B. Resistance, Perplexity, and Multiperspectivalism C. Overview Chapter 1. Active Ignorance, Others, and Friction 1.1. Active Ignorance and the Vices of the Privileged 1.2. Lucidity and the Virtues of the Oppressed 1.3. Resistance, Responsibility, and the Regulative Principles of Friction Chapter 2. Resistance as Vice and as Virtue 2.1. The Excess of Authority and the Resulting Insensitivity 2.1.1. Justice as Interactive, Comparative and Contrastive 2.1.2. Differential Authority, Systematic Injustice, and the Social Imaginary 2.2. The Vice of Avoiding Friction, Hermeneuticalal Injustice, and the Problem of Meta-Blindness. 2.3. Striving for Open-Mindedness: Friction and Counterpoints as Correctives of Meta-Blindness Chapter 3. Imposed Silences and Shared Hermeneutical Responsibilities 3.1. Silences and the Communicative Approach to Injustice 3.2. Communicative Pluralism and Hermeneutical Injustice 3.3. Our Hermeneutical Responsibilities with respect to Multiple Publics Chapter 4. Responsibility and Culpable Ignorance 4.1. Responsible Agency, Knowledge/Ignorance, and Social Injustice 4.2. Betraying One's Responsibilities under Conditions of Oppression: Social Contextuality, Interconnectedness, and Culpable Ignorance 4.2.A. Pig Heads, Burning Crosses, and Car keys 4.2.B. The Social Division of Cognitive Laziness 4.2.C. Blindness to Differences 4.2.D. Blindness to Social Relationality and the Relevance Dilemma 4.3. Overlapping Insensitivities, Culture-Blaming, and Gender Violence against Third-World Women Chapter 5. Meta-Lucidity, and the Everyday Struggle Toward Justice 5.1. Living Up to One's Responsibilities under Conditions of Oppression: Meta-Lucidity 5.2. Promoting Lucidity and Social Change 5.3. Echoing: Chained Action, Epistemic Heroes, and Social Networks 5.3.1. Sor Juana Ines de la Cruz: Courage, Critical Imagination and Friction 5.3.2. Rosa Parks: Counter-Performativity, Chained Agency, and Social Networks Chapter 6. Resistant Imagination and Radical Solidarity 6.1. Pluralistic Communities of Resistence 6.2. Normative Pluralism and Radical Solidarity 6.3. Friction and Insurrectionary Genealogies 6.4. Guerrilla Pluralism, Counter-Memories, and Epistemologies of Ignorance 6.5. Resistant Imaginations: Toward a Kaleidoscopic Social Sensibility 6.6. Conclusion: Network Solidarity Coda References

José Medina, The Epistemology of Resistance: Gender and Racial Oppression, Epistemic, Injustice, and Resistant Imaginations, OXFORD: OXFORD UNIVERSITY PRESS, 2013, 987-0-19-992904-7

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“I Know What a Slave Knows”: Mary Prince's Epistemology of Resistance

It has been established that female slaves were engaged in acts of resistance. 1 For many it can also be shown that these acts emerged from a pluralized consciousness that deployed their resistance...

Gissing's In the Year of Jubilee and the Epistemology of Resistance

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