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I expand upon Kristie Dotson's concept of "epistemic violence" by identifying another type of epistemic violence that arises in the context of nonverbal communication. "Emotional misperception," as I call it, occurs when the following conditions are met: (1) A misreads B's nonlinguistic expression of emotion, (2) owing to reliable ignorance, (3) harming B.

While the American Allow States and Victims to Fight Online Sex Trafficking Act of 2017 (FOSTA) has been heavily criticised by researchers and activists for the harm it inflicts on sex workers, many of these critics nevertheless agree with the Act's goal of fighting sex trafficking online. This paper, however, argues that in American legal discourse, 'sex trafficking' refers not to human trafficking for sexual exploitation, but rather to all forms of sex work. As such, the law's punitive treatment of sex workers needs to be understood as the law's purpose, rather than an unfortunate side effect. This paper also demonstrates how the discourse of 'sex trafficking' is itself a form of epistemic violence that silences sex workers and leaves them vulnerable to abuse, with FOSTA serving to broaden the scope of this violence. The paper concludes by highlighting ways journalists and academic researchers can avoid becoming complicit in this violence.

While the American Allow States and Victims to Fight Online Sex Trafficking Act of 2017 (FOSTA) has been heavily criticised by researchers and activists for the harm it inflicts on sex workers, many of these critics nevertheless agree with the Act's goal of fighting sex trafficking online. This paper, however, argues that in American legal discourse, 'sex trafficking' refers not to human trafficking for sexual exploitation, but rather to all forms of sex work. As such, the law's punitive treatment of sex workers needs to be understood as the law's purpose, rather than an unfortunate side effect. This paper also demonstrates how the discourse of 'sex trafficking' is itself a form of epistemic violence that silences sex workers and leaves them vulnerable to abuse, with FOSTA serving to broaden the scope of this violence. The paper concludes by highlighting ways journalists and academic researchers can avoid becoming complicit in this violence.

AbstractWhile many forms of violence shape the global world order, the disciplines devoted to international politics are often content with reductionist concepts of violence; knowledge and knowledge production are more often than not seen as altogether antithetical to direct and physical harm. At the same time, global entanglements of knowledge with violence have increasingly come into view in the course of the ongoing (de-)colonial turn. After more than 30 years, Gayatri C. Spivak's feminist postcolonial understanding of epistemic violence is still the preeminent theoretical touchstone for addressing this issue. By providing an interdisciplinary understanding of lesser known conceptions of epistemic violence, I open up additional routes for deploying the term in the analysis, theorization, and critique of international politics. Based on this assemblage, I frame epistemic violence along the decolonial concept of a coloniality of power, knowledge, and Being and finally consider how we can possibly undo epistemic violence while un/doing IR.

Too often, identifying practices of silencing is a seemingly impossible exercise. Here I claim that attempting to give a conceptual reading of the epistemic violence present when silencing occurs can help distinguish the different ways members of oppressed groups are silenced with respect to testimony. I offer an account of epistemic violence as the failure, owing to pernicious ignorance, of hearers to meet the vulnerabilities of speakers in linguistic exchanges. Ultimately, I illustrate that by focusing on the ways in which hearers fail to meet speaker dependency in a linguistic exchange, efforts can be made to demarcate the different types of silencing people face when attempting to testify from oppressed positions in society.

Syed Hammaad Mehraj brings a critical lens to international relations, looking at how colonialism affects minds and bodies. In this article, he outlines the arguments against both the secular and Christian foundations of the Enlightenment, and what this says about modern attitudes to violence. In his thought-provoking book, The Intimate Enemy, the political psychologist Ashis … Continued

AbstractThis essay opens the question of translation so as to reflect upon the movement at the borders of modernity. In particular it focuses on the question of translation as erasure, that is, as a mechanism through which modernity expands and demarcates its proper place, its territory. This operation of translation renders invisible everything that does not fit in the "parameters of legibility" of modernity's epistemic territory. Modernity's epistemic territory designates both the realm where the discourses of modernity thrive and their very horizon of intelligibility. Translation brings to view the epistemic borders where a politics of visibility is at play between erasure and visibility, disdain and recognition. To recognize the political content of modernity's epistemic territory is to recognize that the question of global social inequality cannot be addressed simply as the consequence of an incomplete modernity. It is to acknowledge that knowledge has been part and parcel of the modern / colonial systems of oppression and destitution. The epistemic territorial practices are such that all that lies outside their realm is made invisible, is excluded from the real and is actively disdained, even unnamed. At the borders their is the movement of rejection but also the movement of incorporation; where translation appears as a process of selection, classification and appropriation that erases all that does not fit into the proper place of the already established epistemic territory. The final part of the essay looks for that which escapes from the movement of translation as incorporation and addresses the question of untranslatability. This question help us reveal elements that are outside the field of appropriation of modernity. Finally we speak of translation as struggle. Thinking in terms of epistemic translation is already to begin thinking with a vocabulary of transition, of the borders; not transition in terms of chronological change, but rather referring to a transit at the borders of modernity's epistemic territory. The epistemic hegemony of modernity rests in a politics of border keeping, a politics of epistemic translation.

La arqueología ha transitado varios caminos; algunos no se bifurcan sino que convergen (son cambios de notación pero no de contenido). Un ejercicio de extrema simplificación quiere que dos de esos caminos, quizás los más visibles en los últimos años, conduzcan a lugares distantes: (a) a la reproducción de la violencia epistémica contra otras sociedades y sus formas de hacer historia (una empresa moderna, es cierto, pero también multicultural); y (b) al entendimiento interdiscursivo. Este artículo es un esbozo de los hallazgos que pueden hacer quienes se aventuran por esos caminos.

The overall aim of my work is to contribute to a future theory of epistemic violence – thereby enabling us to gain a better understanding of the various forms of direct, physical violence which are usually analysed within peace studies, IR, political theory and related fields. My perspective starts from transdisciplinary peace studies, is concerned with the sociology of knowledge, and informed by post- and de-colonial theory as well as by feminist critique and political theory.

This study conducts a framing analysis of how Spanish journalism represents "Gypsy identity" within the markers of dangerousness and criminality (in the period from 2010 to 2018). The paper aims to validate the following underpinning hypothesis: as symbolic and epistemic violence, antigypsyism legitimizes systemicracial discrimination and exclusion against Roma in Spain. The article is organized into five sections. First, an analytical framework introduces the notions of "antigypsyism," "structural discrimination," "social fear," "symbolic violence," "epistemic violence," and "framing analysis." Second, a case study is presented on a sample of 150 national news reports that portray Romani characters in a biased way. Third, this analysis informs an ethical and legal debate that challenges the limits of free speech and the uses of discriminatory and biased language in informative narratives. The fourth section examines and provides conclusions regarding thecorrelation between structural discrimination against Roma and the role of media in engendering the stigma of the "Gypsy threat." Finally, the article includes a series of recommendations that could be used to counteract racism in news narratives.