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In Western academia, knowledge is often seen as being opposed to violence, whereas the latter, separated from its ideational and material context, is reduced to its most visible manifestations. As a consequence, the global entanglements of Western knowledge and the violent conditions of global modernity have become an academic non-issue, obscuring the role of knowledge in colonial and imperial enterprises. In contrast, the concept of epistemic violence brings into focus the constitutive relationship between knowledge, domination and violence in colonial modernity. Building on the critical traditions of feminist, post- and decolonial, and indigenous theorists, as well as including experiences from and within social movements, authors of this special issue explore violent formations of knowledge regarding the Global South and connect them to other forms of violence. They show how deeply embedded epistemic violence is in research practices, scholarly disciplines and academia in general. Furthermore, they search for counter-hegemonic ways of challenging and changing imperial modes of knowing the world and highlight the complex challenges of trying to undo epistemic violence.
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The aim of this introduction to the present JEP volume on epistemic violence is threefold: by linking a post- and decolonial perspective to the productively ambivalent German notion of Gewalt, I first argue why it is important to keep analysing and theorising epistemic violence across different scholarly disciplines and fields of (academic) knowledge production. Second, and based on the concept of the coloniality of power, knowledge, and being, I present a multi-disciplinary approach to the concept of epistemic violence that is rooted in multi-disciplinary efforts to work with it. Based on a multitude of approaches to the problem, readers from many disciplines can find ways to make use of it within their own terrain of knowledge. Third, I introduce the notion of Hegemonie(selbst-)kritik in order to link the heterogeneous efforts of dealing with epistemic violence, both as a phenomenon and as a concept, that are presented in this volume, with a deep reflection on our own scholarly practices across modernity’s epistemic territory and its Euro-Anglo-American epistemic monoculture. The latter has inspired the title and focus of this article. Since even critical scholarship cannot transcend the double-bind that comes along with knowledge production in colonial modernity, we should remember that our efforts to undoing epistemic violence remain entangled with the colonial condition. This is why I suggest speaking of un/doing epistemic violence instead of claiming to be able to fully undo it.
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Epistemic violence, knowledge, decolonisation, academia, colonial modernity
In this paper, common experiences of survivors of the Yazidi genocide of being silenced in academic knowledge production processes and (higher) education are discussed (as examples of doing epistemic violence). Based on this, we formulate recommendations to the academic community and derive first proposals for the implementation of these in the areas of research and teaching (as examples of undoing epistemic violence). By this means, we want to contribute to a process that initiates a thorough discussion on the ethical, equal, and permanent participation of survivors in academic knowledge production processes.
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survivors, silencing, epistemic violence, epistemicide, decolonising academia
The article explores the potentials and challenges of artistic interventions for undoing epistemic violence in public urban memory. Focusing on temporal imaginaries that underlie the politics of memory and their contestations, it problematises the coloniality of time materialised in practices of monumentalisation which inscribe epistemic violence onto public urban space. Focusing on the intervention ‘Bismarck-Dekolonial’, which addresses the world’s largest monument to Otto von Bismarck, in Hamburg, the article applies an analytic framework of epistemic fissure that lays bare the cracks in the Western temporal imaginary and traces the complexities of ‘doing’ and ‘undoing’ epistemic violence.
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postcolonial urban activism, decolonial interventions, epistemic fissure, Bismarck, relational temporalities
Peace concepts from three grassroots political processes in different countries are presented, which are based on alternative logics to the militaristic, state-centred ‘liberal peace’ and have a basis in independent authorisation and knowledge production. There, it is not primarily about intra-scientific, subversive work towards a change of the dominant scientific institutions, but rather on parallel forms of authority over knowledge, with their own institutions, embedded in democratic, gender-liberating processes of societal self-organisation. Thus, epistemic violence is overcome through the material construction of counter-models of societal organisation. However, these are in turn attacked both epistemically and physically-materially.
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peace concepts, self-organised society, democratic confederalism, decolonial science, Jineolojî
Indigenous scholars have criticised the hegemony of Western epistemologies and ontologies as constituting profound aspects of the colonial process, marginalising and erasing Indigenous knowledge. Based on my research experiences in the field of Peace Studies with Indigenous communities in North America, I discuss the transformative claims of Indigenous relational research paradigms that require far-reaching changes in the positioning and role of the researcher. Informed by an approach of self-in-relation, I reflect on the potential and limitations of reducing epistemic and ontological violence in Peace Studies from the perspective of a European researcher.
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Indigenous peaces, Indigenous research paradigms, Peace Studies, epistemic and ontological violence, Dakota and Lakota
This paper aims at a rereading of Paul Feyerabend’s later work through the lens of decolonial research and towards the aim of contributing to the debates around epistemic violence. Three of Feyerabend’s ideas, namely epistemological anarchism, democratic relativism and the likeness of science and myth, are chosen as essential elements of Feyerabend’s critical perspective of scientific hegemony. They are evaluated, against the backdrop of epistemic violence in scientific research, on the levels of the coloniality of knowledge production and concerning the entanglements of science and society and state. The paper concludes that Feyerabend’s proposal towards concrete action is promising and could add to the project of decolonisation through a restructuring of academia in the global North.
Alcoff, Linda (2017): Philosophy and Philosophical Practice. Eurocentrism as an Epistemology of Ignorance. In: Ian James Kidd/José Medina/Gaile Pohlhaus (eds.): The Routledge Handbook of Epistemic Injustice. London/New York: Routledge, 397–408. https://doi.org/10.4324/9781315212043-38
Bajaj, Monisha (2022): Decolonial Approaches to School Curriculum for Black, Indigenous and other Students of Colour. In: London Review of Education 20 (1), 1–14. https://doi.org/10.14324/LRE.20.1.05
Bhambra, Gurminder K./Gebrial, Dalia/Nişancıoğlu, Kerem (2018): Introduction. Decolonising the University? In: Gurminder K. Bhambra/Dalia Gebrial/Kerem Nişancıoğlu (Eds.): Decolonising the university. Chicago: Pluto Press, 1–15.
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Byskov, Morten Fibieger (2021): What Makes Epistemic Injustice an “Injustice”? In: Journal of Social Philosophy 52 (1), 114–131. https://doi.org/10.1111/josp.12348
Castro-Gómez, Santiago (2019): The Social Sciences, Epistemic Violence, and the Problem of the “Invention of the Other”. In: Saurabh Dube/Ishita Banerjee-Dube (Eds.): Unbecoming Modern. Colonialism, Modernity, Colonial Modernities. London/New York: Routledge, Social Science Press, 211–227. https://doi. org/10.4324/9780429027239-11
Connell, Raewyn (2021): Contesting Northern Knowledge: Akinsola Akiwowo and the Worldwide Struggle to Change the Social Sciences. In: Journal of Contemporary African Studies 39 (3), 340–352. https://doi.org/10.1080/02589001.2021.1902956
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Mungwini, Pascah (2017): “African Know Thyself”: Epistemic Injustice and the Quest for Liberative Knowledge. In: International Journal of African Renaissance Studies – Multi-, Inter- and Transdisciplinarity 12 (2), 5–18. https://doi. org/10.1080/18186874.2017.1392125
Ndofirepi, Amasa Philip/Gwaravanda, Ephraim Taurai (2019): Epistemic (in)justice in African Universities: A Perspective of the Politics of Knowledge. In: Educational Review 71 (5), 581–594. https://doi.org/10.1080/00131911.2018.1459477
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Feyerabend, epistemological anarchism, democratic relativism, coloniality of knowledge, epistemic violence
This paper aims at exploring the potentials of a post-dualistic narrative approach to doing theory for facilitating the undoing of epistemic violence with a special focus on educational philosophy. Using ‘SF’ – an approach developed by Donna Haraway – methodological, epistemological and ontological aspects of epistemic violence are subjected to a critical reflection. One of the main conclusions from this elaboration is that being sensitive to epistemically violent theories, concepts and practices of knowledge production is crucial, but not enough. Rather, it seems to be important for undoing epistemic violence to think about theory and theorising in a radically different, post-anthropocentric way.
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Anthropocene, relationality, SF, response-ability, ethico-onto- epistemology
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epistemic violence, othering, anthropocentrism, speciesism, carnism, ethical veganism, animal rights activism, global neoliberal capitalis