The Grievance Studies Scandal: Five Academics Respond. Quillete, October 1, 2018.https://quillette.com/2018/10/01/the-grievance-studies-scandal-five-academics-respond/
Excerpts:
The flagship feminist philosophy journal, Hypatia, accepted a paper (not yet published online) arguing that social justice advocates should be allowed to make fun of others, but no one should be permitted to make fun of them. The same journal invited resubmission of a paper arguing that “privileged students shouldn’t be allowed to speak in class at all and should just listen and learn in silence,” and that they would benefit from “experiential reparations” that include “sitting on the floor, wearing chains, or intentionally being spoken over.” The reviewers complained that this hoax paper took an overly compassionate stance toward the “privileged” students who would be subjected to this humiliation, and recommended that they be subjected to harsher treatment. Is asking people of a certain race to sit on the floor in chains better than asking them to wear a yellow star? What exactly is this leading to?
Now, three academics have submitted twenty spoof manuscripts to journals chosen for respectability in their various disciplines. Seven papers were accepted before the experiment stopped; more are surviving peer review. This new raid on screamingly barmy pseudo-scholarship is the Alan Sokal Opening, weaponised. Like dedicated traceurs in a Parkour-fest, the trio scrambled over the terrain of what they call Grievance Studies. And they dropped fire-crackers. One published paper proposed that dog parks are “rape-condoning spaces.” Another, entitled “Our Struggle is My Struggle: Solidarity Feminism as an Intersectional Reply to Neoliberal and Choice Feminism” reworked, and substantially altered, part of Mein Kampf. The most shocking, (not published, its status is “revise and resubmit”) is a “Feminist Approach to Pedagogy.” It proposes “experiential reparations” as a corrective for privileged students. These include sitting on the floor, wearing chains, or being purposely spoken over. Reviewers have commented that the authors risk exploiting underprivileged students by burdening them with an expectation to teach about privilege.
When I grew up something like the following order of badness prevailed: murder (the worst), followed by serious physical violence, cheating and lying, nasty shouting, nasty speaking and at the milder end, nasty thinking. This has changed. There is evidence that many scholars favour punitive thought-reform.
The dog-park hoax paper, honoured by the journal as exemplary scholarship, contains gems like this: “Dog parks are microcosms where hegemonic masculinist norms governing queering behavior and compulsory heterosexuality can be observed in a cross-species environment.” It looks like a case of reviewers asleep at the wheel.
Occasionally, however, unintentional absurdities of feminist thinking have crept into much better philosophical journals than Hypatia. A good example is an article from the Australasian Journal of Philosophy in which a feminist describes a “phallic drama” involving two statements, p and ~p (the negation of p):
There is really only one actor, p, and ~p is merely its receptacle. In the representation of the Venn diagram, p penetrates a passive, undifferentiated universal other which is specified as a lack, which offers no resistance, and whose behavior it controls completely.
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