To say what’s wrong with the popular, deferential applications of standpoint epistemology, we need to understand what makes it popular. A number of cynical answers present themselves: some (especially the more socially advantaged) don’t genuinely want social change – they just want the appearance of it. Alternatively, deference to figures from oppressed communities is a performance that sanitizes, apologizes for, or simply distracts from the fact that the deferrer has enough “in the room” privilege for their “lifting up” of a perspective to be of consequence.
I suspect there is some truth to these views, but I am unsatisfied. Many of the people who support and enact these deferential norms are rather like Helen: motivated by the right reasons, but trusting people they share such rooms with to help them find the proper practical expression of their joint moral commitments. We don’t need to attribute bad faith to all or even most of those who interpret standpoint epistemology deferentially to explain the phenomenon, and it’s not even clear it would help. Bad “roommates” aren’t the problem for the same reason that Helen being a good roommate wasn’t the solution: the problem emerges from how the rooms themselves are constructed and managed.
To return to the initial example with Helen, the issue wasn’t merely that I hadn’t grown up in the kind of low-income, redlined community she was imagining. The epistemic situation was much worse than this. Many of the facts about me that made my life chances different from those of the people she was imagining were the very same facts that made me likely to be offered things on their behalf. If I had grown up in such a community, we probably wouldn’t have been on the phone together.