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attention to the influence of gender and other hierarchical relations on attributions of epistemic authority. Dominant groups are inclined to accord epistemic authority to themselves and withhold it from subordinates by setting up stigmatizing stereotypes of subordinates as incompetent or dishonest. They promote, as markers of epistemic authority, characteristics stereotypically regarded as distinctively theirs (Addelson 1983; Shapin 1994). They hoard alternatives for gaining access to these markers—for instance, by denying subordinate groups access to larger training. Such practices commit epistemic injustice in opposition to members of subordinate groups, undermining their capability to participate in collaborative inquiry. Fricker calls this “testimonial injustice.” In the core case of testimonial injustice, people low cost the credibility of what others say on account of prejudice against their social group. Dotson distinguishes two sorts of testimonial injustice, silencing and smothering. Silencing follows Fricker’s model, whereas smothering is a sort of self-censorship to guard oneself or one’s group from prejudicial misunderstanding. For example, girls of shade victimized by domestic violence would possibly to not testify to whites about this, to avoid reinforcing white prejudice against black males. Hookway identifies epistemic injustice in practices that exclude individuals from taking part in inquiry in non-testimonial ways, similar to asking questions, suggesting hypotheses, raising

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