Harmanjit Singh has written a thorough examination that should be of interest to any long-time follower of Goenka, particularly his analysis of religious aspects of the methodology. For all the assumptions he claims to uncover, though, he seems to bring a few of his own, most notably materialism (a philosophy in which all phenomenon are reducible to chemical reactions and all knowledge arrived at through the measurement of such), distrust in spiritual techniques for manipulating the mind (manipulation for other purposes, such as writing academic papers, are presumably acceptable), and a general disdain for the spiritual and in particular for spiritual teachers (he refers to the Buddha as Mr Siddharth Gautam, as if he referred to the Christ as Mr Jesus). For those that haven't yet taken a Goenka course but are seriously considering it, I would delay reading this until after you've done the course. It may negatively affect your experience, which you should first evaluate for yourself before letting Singh evaluate it for you. Signh's blog, with html and pdf versions can be found here.
American meditator Jeffrey S. Brooks writes of his experience at a California Goenka center in the early 00's. The behavior of the retreat manager appears a bit odd, as if he were not prepared to deal with the likes of Mr Brooks, a guy who's been around, who can talk the talk, who quotes scripture to best opponents in argument, who uses his knowledge to challenge authority. He raises some valid points about Goenka, particularly that in over 30 years of teaching he has not yet authorized any full disciples, only assistant teachers who work at his centers playing tapes of the master's lectures. His accusations of cult-like behavior seem off the mark, a petty accusation lobbed to repay the lack of respect he felt he should have been accorded for his extensive meditation experience. You can read his account here.
A more recent piece comes from an anonymous meditator in the Goenka tradition for more than 10 years who was expelled from the order for asking too many questions. Among the sensitive topics are Goenka's unproven historical claims to the “purity” of his method and the utter lack of textual and philosophical training for his assistant teachers. Unlike Brooks, who seems more intent on puffing up his own credentials through tearing down Goenka's, or like Singh, who has an allergic reaction to the spiritual, Anonymous inquires compassionately and seems genuinely concerned to reform the tradition to which he has given a large part of his life. His Inquiries can be read here. Clicking the Reply button at the end of each section will take you a bulletin board where you may discuss this particular issue with other meditators and interested parties.