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Haraway defined the term "situated knowledges" as a means of understanding that all knowledge comes from positional perspectives. [20] Our positionality inherently determines what it is possible to know about an object of interest. [20] Comprehending situated knowledge "allows us to become answerable for what we learn how to see". [21]
Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective
Haraway's theory of "situated knowledges" holds true to post-modern ideology, where knowledge should be placed in context; this creates a more limited range of knowledge than theoretical "objectivity", but is richer in allowing for exchange of understanding between individual experiences. [29]
The situated knowledge thesis states that what one is in a position to know depends on one's social identity. The achievement thesis states that one has not achieved a standpoint merely in virtue of having a certain social identity; rather, a standpoint is achieved through a process called consciousness raising .
Situated knowledges are knowledges created from the subject's perspective, as opposed to knowledge written about a subject. [1] Feminist STS relies on knowledge from marginalized realities, termed "subjugated knowledges", to explore realities beyond the understanding of scientific explanation.
This recovery effort, begun by Andrea Lunsford, Professor of English and Director of the Program in Writing and Rhetoric at Stanford University and followed by other feminist communication theorists also names women such as Aspasia, Diotima, and Christine de Pisan, who were likely influential in rhetorical and communication traditions in ...
Initially, feminist standpoint theories addressed women's standing in the sexual division of labor. Standpoint theorists such as Donna Haraway sought to show standpoint as the "notion of situated knowledge ... to counter the apparent relativism of Standpoint theory". [8]
In Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective (1988), Donna Haraway argues that objectivity in science and philosophy is traditionally understood as a kind of disembodied and transcendent "conquering gaze from nowhere."