I thought this was quite amusing, there has been for some time a rather unchecked culture within academia where some academics within the social sciences are publishing all sorts of stuff re: race, gender, sexuality etc.. which can often be accepted without much criticism as to do so would be bigoted, wrong, evil.
And of course online you'll then get SJWs referring to these opinions: "ha you're wrong bigot, my opinion is right because some academic has said so in this paper"
Seemingly some academics have decided to take a bit of a stand against this by showing it up for what it really is, they've done this by submitting nonsense articles for publication, resulting in some being published.
https://www.wsj.com/articles/fake-news-comes-to-academia-1538520950
And of course online you'll then get SJWs referring to these opinions: "ha you're wrong bigot, my opinion is right because some academic has said so in this paper"
Seemingly some academics have decided to take a bit of a stand against this by showing it up for what it really is, they've done this by submitting nonsense articles for publication, resulting in some being published.
https://www.wsj.com/articles/fake-news-comes-to-academia-1538520950
Affilia, a peer-reviewed journal of women and social work, formally accepted the trio’s hoax paper, “Our Struggle Is My Struggle: Solidarity Feminism as an Intersectional Reply to Neoliberal and Choice Feminism.” The second portion of the paper is a rewrite of a chapter from “Mein Kampf.” Affilia’s editors declined to comment.
The trio say they’ve proved that higher ed’s fixation on identity politics enables “absurd and horrific” scholarship. Their submissions were outlandish—but no more so, they insist, than others written in earnest and published by these journals.
Gender, Place & Culture, for instance, published a 2017 paper that wasn’t a hoax analyzing the “feminist posthumanist politics” of what squirrels eat. This year Hypatia, a journal of feminist philosophy, published an analysis of a one-woman show featuring “the onstage cooking of hot chocolate and the presence of a dead rat.” The performance supposedly offers “a synthaesthetic portrait of poverty and its psychological fallout.”
The trio say the biases in favor of grievance-focused research was so strong that their hoax papers sailed through peer review, acceptance and publication despite obvious problems. The data for the dog-park study, Mr. Lindsay says, “was constructed to look outlandish on purpose. So asking us for the data would not have been out of sorts. It would have been appropriate, and we would have been exposed immediately.”
One hoax paper, submitted to Hypatia, proposed a teaching method centered on “experiential reparations.” It suggested that professors rate students’ levels of oppression based on race, gender, class and other identity categories. Students deemed “privileged” would be kept from commenting in class, interrupted when they did speak, and “invited” to “sit on the floor” or “to wear (light) chains around their shoulders, wrists or ankles for the duration of the course.” Students who complained would be told that this “educational tool” helps them confront “privileged fragility.”
Hypatia’s two unnamed peer reviewers did not object that the proposed teaching method was abusive. “I like this project very much,” one commented. One wondered how to make privileged students “feel genuinely uncomfortable in ways that are humbling and productive,” but not “so uncomfortable (shame) that they resist with renewed vigor.” Hypatia didn’t accept the paper but said it would consider a revised version. In July it formally accepted another hoax paper, “When the Joke Is on You: A Feminist Perspective on How Positionality Influences Satire”—an argument that humor, satire and hoaxes should only be used in service of social justice, not against it.