Alex Massie has captured the testimonial injustice of the way women who speak up have been disdained and dismissed. Women who have knowledge, experience, and exposure to safeguarding on a regular basis. Women who were excluded from speaking to panels that were discussing the dismantling of women's rights (Miller committee and too many others).
Comments on this thread and elsewhere capture the interesting phenomenon that not only do women struggle with imposter phenomenon, but it's also pushed upon them because others have defaulted to a position that women have a "credibility deficit". It's helpful to contrast it with the "credibility excess" that so many commenters (and occasional FWR visitors) assign to themselves when they make pronouncements.
Nice overview in a different context:
"I experienced such a situation this summer. I had tweeted a thread detailing thirteen health conditions in which Black and Asian communities had worse outcomes than White communities in the UK, to illustrate that ethnic inequalities in health existed well before COVID-19. One of the first reactions was someone quote-tweeting me with the words “Is this true and has it been medically fact checked?” I had referenced each statistic with a link directly to the cited paper, and had used my full name with Dr as my title, as well as my position and the NHS trust where I work, in my twitter profile, so this was an unwanted surprise. My partner, a philosopher, helpfully told me I had been regarded as having a “credibility deficit” and had experienced a “testimonial injustice”.
The term, testimonial injustice was coined by philosopher Miranda Fricker and is a type of epistemic injustice, or wrongdoing related to knowledge 1. Testimonial injustice occurs when the listener discounts the credibility of the speaker’s word due to prejudice about their social identity, and is often associated with gender, ethnicity, class, sexuality or religion. The speaker experiences a credibility deficit. Fricker argues that the problem, and potential solutions require us to pay attention to relationships between individuals. In contrast, the term “credibility excess” refers to those whose word is more likely to be regarded as rational, competent and therefore credible, due to their social identity. In medicine for example, they may be doctors who regularly speak with confidence about conditions outside of their specialty in public forums."
…
Imposter phenomenon is often seen as the problem of the individual, which the individual must work to overcome – solutions thus focus on building confidence. But if what we are told is imposter phenomenon is actually repeated instances of testimonial injustice, then this requires collective, not merely individual, solutions. Whilst there needs to be a shift in how societal prejudices and biases are shaped and perpetuated to reduce testimonial injustice, this may be slow. We can start in healthcare by ensuring that groups with the power to make important decisions about resource allocation and knowledge distribution are not only diverse, but proactively make efforts to ensure everyone’s voices are valued and heard. This would greatly benefit our patients and our workforce.
- Fricker M. Epistemic injustice: power and the ethics of knowing. Oxford University Press: Oxford, 2007
- Gallagher S, Little JM, Hooker C. Testimonial injustice: discounting women’s voices in health care priority setting. Journal of Medical Ethics Published Online First: 24 April 2020. doi: 10.1136/medethics-2019-105984
https://blogs.bmj.com/bmjleader/2020/10/08/reframing-imposter-phenomenon-by-rageshri-dhairyawan/