Search Results (10)

The Nazi genocide had devastating consequences for Norwegian Jews and Romas. However, their experiences and memories have been treated very differently in Norway with respect to official recognition and public attention. This article investigates the mnemonic marginalization of the Roma and the persistent gap between the historical recognition of Roma persecution and its representational absence in national narratives of war and victimhood. It suggests that continued exclusion of the small Roma minority from national identity narratives in Norway results not only from temporal, topographical and narrative characteristics of their memories, but also from discursive connections of negative stereotypes that discredits them as blameworthy victims and results in testimonial injustice. Moreover, it explores the challenges of representing Roma memories without reproducing stigmatizing cultural tropes. The article suggests empathic mnemonic counter-narratives as a strategy for countering dominant framings of the Roma as “the others” and for promoting a more inclusive and self-reflexive politics of remembrance. Full article

Sexual violence among adolescents remains a persistent social and public health issue. Prevention approaches tend to be designed and executed by adults, with young people serving limited roles. Getting young people involved in the field of prevention can be a lofty goal for community-based organizations, who often work with limited time, capacity, funds, and resources to build impactful youth programs. Young people have grown up observing injustices in their communities and have clear, actionable ideas for addressing sexual violence and advancing social change. Unfortunately, little has explained how and why centering youth voices and leadership matters in sexual violence prevention efforts and how it can be done. In this paper, a collection of youth leaders use interview data from a participatory evaluation of a groundbreaking youth-centered prevention program to introduce the Youth-Led Program to Prevention Model. Using members’ testimonies and co-constructed analysis, and inspired by ripple effect and ecological models, the Youth-Led Program to Prevention Model showcases how youth-centered activism and education can advance the goals of sexual violence prevention and impact young people, communities, and systems. Written by youth leaders themselves and based on their lived experiences in the evaluated program, this paper accompanies the Youth-Led Program to Prevention Model with actionable strategies for practitioners who wish to celebrate young people’s contributions and visions for change. Full article

This paper examines Krivelj, a copper mining village in Serbia, as a critical yet overlooked node within global extractive networks. Despite supplying copper essential for renewable energy and sustainable architecture, Krivelj experiences severe ecological disruption, forced relocations, and socio-spatial destabilization, becoming a “sacrifice zone”—an area deliberately subjected to harm for broader economic interests. Employing a hybrid methodology that combines ethnographic fieldwork with Geographic Information Systems (GISs), this study spatializes narratives of extractive violence collected from residents through walking interviews, field sketches, and annotated aerial imagery. By integrating satellite data, legal documents, environmental sensors, and lived testimonies, it uncovers the concept of “slow violence,” where incremental harm occurs through bureaucratic neglect, ambient pollution, and legal ambiguity. Critiquing the abstraction of Planetary Urbanization theory, this research employs countertopography and forensic spatial analysis to propose a counter-cartographic framework that integrates geospatial analysis with local narratives. It demonstrates how global mining finance manifests locally through tangible experiences, such as respiratory illnesses and disrupted community relationships, emphasizing the potential of counter-cartography as a tool for visualizing and contesting systemic injustice. Full article

Breast cancer patients’ experiences of epistemic injustice in healthcare is a well-established fact. However, the significant role that gender plays in deciding the nature of epistemic injustice encountered by male and female breast cancer patients is still underexplored. Through a comparative analysis of Alan F. Herbert’s The Pink Unicorns of Male Breast Cancer (2016) and Nina Riggs’ The Bright Hour: A Memoir of Living and Dying (2017), we explore how male and female breast cancer patients distinctly experience vitiated testimonial dynamics and hermeneutical marginalisation. Breast cancer patients can negotiate credibility deficit, identity crisis, and existential crisis caused by epistemic injustice through narrating. Taking from Fricker’s epistemic injustice, later contextualised in formal healthcare by Kidd and Carel, this study considers both the male and the female points of view to identify subtle instances of injustice and ways to overcome it. This article also articulates the need to overcome the stigma of considering breast cancer ‘a woman’s disease’ so that male breast cancer patients’ testimonies are equally prioritised along with female breast cancer patients. This comparative study highlights the ignorance inside institutional healthcare by foregrounding insensitivity toward all breast cancer patients and especially a lack of awareness of male breast cancer. Therefore, reading and writing such memoirs might secure future epistemic justice to all breast cancer patients irrespective of their gender. Full article

The present paper argues that the standardised treatment of disaster research and practice perpetuates the production of systematic epistemic injustices against victims of disasters. On the one hand, disaster victims are often prevented from contributing with their opinions and knowledge to the processes of disaster mitigation and disaster conceptualisation. On the other hand, disaster victims tend to lack the hermeneutical resources to make sense of their experiences intelligibly, due to the existence of significant hermeneutical gaps in the hegemonic terminology on the matter. I argue that both forms of epistemic injustice, the testimonial and the hermeneutical, are sustained by an epistemic privilege between the Global North and the Global South in matters of disasters. The second group comprises what I categorise generally as ‘disaster victims’. I identify two forms of structural prejudice that operate against disaster victims: one is the ‘non-expert’ prejudice, and the other is the colonial prejudice. Finally, because of the intercultural nature of disaster environments, I discuss the field of ‘multicultural competencies’ as a useful form of unveiling and counteracting the epistemic injustices contained in both disaster theory and practice. Full article

This article starts by defining instrumentalized knowledge (IK) as the practice of selectively valuing some set of reliable beliefs for the promotion of a more generally false or unreliable worldview. IK is typically exploited by conspiratorial echo chambers, which display systematic distrust and opposition towards mainstream epistemic authorities. We argue that IK is problematic in that it violates core epistemic virtues, and this gives rise to clear and present harms when abused by said echo chambers. Yet, we contend, mainstream epistemic authorities (MEAs) are also complicit in practices resembling IK; we refer to these practices as instrumentalized knowledge* (IK*). IK* differs from IK in that the selective valuing of beliefs corresponds to a ”reliable” worldview, namely, one independently verified by the relevant epistemic experts. We argue that IK*, despite its apparent veracity, is also problematic, as it violates the same epistemic virtues as IK despite its aim of promoting true beliefs. This, we argue, leads it to being counterproductive in its goal of producing knowledge for the sake of the pursuit of truth, thereby raising the question of what distinguishes virtuous from nonvirtuous practices of instrumentalized knowledge. In an attempt to avoid this violation and to distinguish IK* from IK, we investigate whether and how IK* could still be epistemically virtuous. We conclude that IK* can be virtuous if its goal is to produce understanding as opposed to mere knowledge. Full article

Pain is a subjective experience that is mediated by the social structure and by the contextual aspects of people in pain. From the point of view of those affected, a sociological analysis has been carried out of why society doubts pain and the impact that the lack of credibility has on people in pain. Qualitative methodology is used. In total, 19 semi-structured interviews have been conducted with men and women in pain. Research has shown that pain produces discredit in all dimensions of individual’s social life, from the most intimate to that related to healthcare and production. The lack of credibility takes the form of epistemic injustice, being a reaction produced from the social structure to avoid the impacts that pain could produce on the social system. Epistemic injustice affects anyone in pain, but the form it takes will be related to sufferer’s circumstances. Studying this topic is important because it shows the rigidity of expert systems to deal with some old and new situations related to pain. It also shows the frequent lack of fit between the systems and the sufferers. Finally, the article shows that to deal unfairly with the testimony of people in pain has negative consequences on the treatment of pain. A better understanding of these issues could improve the sufferers’ living conditions. Full article

This theoretical paper addresses the issue of epistemic injustice with particular reference to autism. Injustice is epistemic when harm is performed without adequate reason and is caused by or related to access to knowledge production and processing, e.g., concerning racial or ethnic minorities or patients. The paper argues that both mental health service users and providers can be subject to epistemic injustice. Cognitive diagnostic errors often appear when complex decisions are made in a limited timeframe. In those situations, the socially dominant ways of thinking about mental disorders and half-automated and operationalized diagnostic paradigms imprint on experts’ decision-making processes. Recently, analyses have focused on how power operates in the service user–provider relationship. It was observed that cognitive injustice inflicts on patients through the lack of consideration of their first-person perspectives, denial of epistemic authority, and even epistemic subject status, among others. This paper shifts focus toward health professionals as rarely considered objects of epistemic injustice. Epistemic injustice affects mental health providers by harming their access to and use of knowledge in their professional activities, thus affecting the reliability of their diagnostic assessments. Full article

Scholars have extensively studied social and psychological components of pilgrimage in the past decades. Its political ingredients have less been taken into account. Moreover, there is marginal scientific evidence on connections between pilgrimage and political protests: A response to injustice within a specific agenda and certain goals, remembrance, testimony, imagination, as well as transformation, along with communion and solidarity—are some common features of pilgrims and protesters. There is also the resource mobilization factor—to be analyzed here with a view upon the Romanian 1989 anti-communist revolution in Timișoara. We look at religion as a provider of social ties, in terms of messages with political connotations coming from clergy, and of chain reactions inside religious groups. The qualitative research relies on content analysis of documents, and of 30 semi-structured interviews with former participants to the demonstrations. Results point towards a subtle and circumstantial collective religious mobilization before and during the Romanian revolution. Similarities with pilgrimage are related to the presence of a resourceful actor, converting individual into common needs and generating a collective identity. Differences refer to the spiritual vs. political movement, and to the socio-religious experience vs. the secular search for freedom and justice. Full article

Set against a backdrop of austerity and neoliberal policies affecting many young people adversely, the Nuit Debout protest movement in France began in March 2016 when people gathered in public spaces to oppose the Socialist government’s plan to introduce neoliberal labour legislation. Like other post-2008 movements, Nuit Debout was leaderless, non-hierarchical, and relied on social media for political communication and to mobilise participants. The Nuit Debout was also a movement inspired by powerful moral-political emotions such as righteous anger and hope. In this article, the authors address two questions. First, what features of Nuit Debout distinguished it from earlier social movements in France? Second, what role did moral emotions play in mobilising people to act as they did? Drawing on interviews with young protestors and their own testimonies, we argue that Nuit Debout was a distinctive form of protest for France. One distinguishing feature was the way young people—the “precarious generation”—were motivated by a strong sense of situated injustice, much of which related to what they saw as the unfairness of austerity policies, being deprived of a decent future and the feeling they had been betrayed by governments. Full article