page #5 of 6
This document discusses the challenges of privilege and how people with privilege often engage in discussions of oppression in unhelpful ways. It makes three key points:
1) People with privilege often discuss oppression from a place of ignorance, lacking an understanding of the lived experiences and costs of oppression. Their discourse can reinforce oppression rather than dismantle systems of privilege.
2) When challenged on their privilege, people often experience uncomfortable emotions but fail to recognize that oppressed people live with much greater emotional burdens due to systemic oppression.
3) Oppressed people may respond to privileged people's awakenings with anger, passive witnessing, or active support, but privileged people should not expect
This document summarizes strategies for having effective inter-racial dialogues about race. It discusses why talking about race is important, why it is difficult, and strategies that can make discussions more productive. These include not blaming individuals, rejecting false dichotomies, focusing on desired outcomes rather than disparities, and acknowledging implicit bias and structural racialization. The goal is to have a transformative dialogue that promotes equal opportunity and democratic values.
The document provides background on a research project that studied narratives about Native peoples. It found that Native peoples face invisibility and false narratives. It introduces IllumiNative, a non-profit using the research to change narratives through communication campaigns. The key insights are that changing narratives is needed to achieve equity for Native peoples and respect for sovereignty. The research confirmed that invisibility fuels racism against Native peoples in many areas of society.
The document discusses several concepts related to social construction of difference and inequality. It describes how masculinity has been constructed historically through figures like the Genteel Patriarch and Marketplace Man. It also summarizes Susan Stryker's perspective on how transgender issues relate to regulating gender and social control. Additionally, it outlines Douglas Greenbaum's view that recessions are caused by societal tolerance of economic exploitation, not family values. Finally, it notes how disability has historically justified discrimination against other groups like women and immigrants.
This document discusses the concept of intersectionality, which examines how social identities like gender, race, and class intersect and overlap. It was coined by Kimberlé Crenshaw to explain how these identities are linked and can experience compounded discrimination. An intersectional lens is important for feminism to consider how experiences differ based on other social factors beyond just gender. Categories like class, age, sexuality, and more are socially constructed and viewed differently cross-culturally. A truly inclusive feminism must acknowledge these intersecting identities.
Intersectionality and Socioeconomic Resourcesjdubrow2000
The document discusses different approaches to analyzing intersectionality in quantitative analysis of cross-national survey data. It presents data from the European Social Survey on socioeconomic resources by intersections of gender, ethnicity, and class in France and Germany. Those with multiple disadvantaged demographic categories have lower socioeconomic resources on average, supporting the theory of cumulative disadvantage.
The document discusses several essays that address social issues related to oppression and social change. It summarizes the key points of each essay. Lorde's essay discusses systems of oppression that marginalize certain groups. Hooks challenges simplistic notions of oppression and calls for examining women's roles in systems of domination. Thompson discusses how rigid standards of masculinity impact behavior and violence. Ayvazian defines what it means to be an ally against oppression. Rothschild argues for demanding improved social policies that are attainable. The Black Lives Matter movement addresses ongoing racial inequities. Nakagawa discusses the importance of centering anti-black voices in racial justice work while still acknowledging other perspectives.
"True Gen": Generation Z and its implications for companiesDaniele Fogliarini
This document discusses Generation Z, known as "True Gen", who are digital natives born between 1995-2010. It finds that Gen Z values individual expression and identity, causes over labels, and dialogue over confrontation. They consume based on access rather than ownership, see consumption as self-expression, and are concerned with ethics. Gen Z is influencing other generations and transforming consumption patterns through their emphasis on authenticity, inclusion, pragmatism and mobilization around causes rather than socioeconomic factors. Companies must rethink how they deliver value and address issues to appeal to Gen Z consumers.
This document discusses social justice and oppression of marginalized groups. It defines social justice and oppression, then outlines different types of oppression including primary, secondary, tertiary, and mixed oppression. It also discusses five faces of oppression: exploitation, marginalization, powerlessness, cultural imperialism, and violence according to Iris Marion Young. The document further explains concepts like social constructionism, racial formation, white privilege, and redlining to analyze how social differences are constructed and used to oppress certain groups.
This document summarizes strategies for having effective inter-racial dialogues about race. It discusses why talking about race is important, why it is difficult, and strategies that can make discussions more productive. These include not blaming individuals, rejecting false dichotomies, focusing on desired outcomes rather than disparities, and acknowledging implicit bias and structural racialization. The goal is to have a transformative dialogue that promotes equal opportunity and democratic values.
The document provides background on a research project that studied narratives about Native peoples. It found that Native peoples face invisibility and false narratives. It introduces IllumiNative, a non-profit using the research to change narratives through communication campaigns. The key insights are that changing narratives is needed to achieve equity for Native peoples and respect for sovereignty. The research confirmed that invisibility fuels racism against Native peoples in many areas of society.
The document discusses several concepts related to social construction of difference and inequality. It describes how masculinity has been constructed historically through figures like the Genteel Patriarch and Marketplace Man. It also summarizes Susan Stryker's perspective on how transgender issues relate to regulating gender and social control. Additionally, it outlines Douglas Greenbaum's view that recessions are caused by societal tolerance of economic exploitation, not family values. Finally, it notes how disability has historically justified discrimination against other groups like women and immigrants.
This document discusses the concept of intersectionality, which examines how social identities like gender, race, and class intersect and overlap. It was coined by Kimberlé Crenshaw to explain how these identities are linked and can experience compounded discrimination. An intersectional lens is important for feminism to consider how experiences differ based on other social factors beyond just gender. Categories like class, age, sexuality, and more are socially constructed and viewed differently cross-culturally. A truly inclusive feminism must acknowledge these intersecting identities.
Intersectionality and Socioeconomic Resourcesjdubrow2000
The document discusses different approaches to analyzing intersectionality in quantitative analysis of cross-national survey data. It presents data from the European Social Survey on socioeconomic resources by intersections of gender, ethnicity, and class in France and Germany. Those with multiple disadvantaged demographic categories have lower socioeconomic resources on average, supporting the theory of cumulative disadvantage.
The document discusses several essays that address social issues related to oppression and social change. It summarizes the key points of each essay. Lorde's essay discusses systems of oppression that marginalize certain groups. Hooks challenges simplistic notions of oppression and calls for examining women's roles in systems of domination. Thompson discusses how rigid standards of masculinity impact behavior and violence. Ayvazian defines what it means to be an ally against oppression. Rothschild argues for demanding improved social policies that are attainable. The Black Lives Matter movement addresses ongoing racial inequities. Nakagawa discusses the importance of centering anti-black voices in racial justice work while still acknowledging other perspectives.
"True Gen": Generation Z and its implications for companiesDaniele Fogliarini
This document discusses Generation Z, known as "True Gen", who are digital natives born between 1995-2010. It finds that Gen Z values individual expression and identity, causes over labels, and dialogue over confrontation. They consume based on access rather than ownership, see consumption as self-expression, and are concerned with ethics. Gen Z is influencing other generations and transforming consumption patterns through their emphasis on authenticity, inclusion, pragmatism and mobilization around causes rather than socioeconomic factors. Companies must rethink how they deliver value and address issues to appeal to Gen Z consumers.
This document discusses social justice and oppression of marginalized groups. It defines social justice and oppression, then outlines different types of oppression including primary, secondary, tertiary, and mixed oppression. It also discusses five faces of oppression: exploitation, marginalization, powerlessness, cultural imperialism, and violence according to Iris Marion Young. The document further explains concepts like social constructionism, racial formation, white privilege, and redlining to analyze how social differences are constructed and used to oppress certain groups.
John Powell presented on thinking transformatively about race, opportunity, and social justice. He discussed how race is a social construction and the need to address structural racial inequities rather than blame individuals or cultures. Powell also outlined how poverty impacts communities of all races through "linked fate" and presented data showing racial disparities in poverty rates. He argued for moving beyond individual-focused, transactional approaches to addressing racial inequities through structural and institutional transformation.
Racism is a complex phenomenon rooted in the history of modern states and the histories of colonialism and slavery. However, racism is often thought of as individual prejudice, an approach which sees racism as a psychological state of mind rather than a political phenomenon. Everyday racism can be seen in acts of violence, exploitation, discrimination, etc. – but it is not always overt. Indeed, much racism is covert, embedded in institutions such as the education system, healthcare, the police, etc. How can we identify racism in everyday situations? What tools of understanding do we need to identify a situation as racist or non-racist? In which ways does everyday racism affect the health and well-being of racialised people? What do we need to know about racism in order to address our prejudices?
The document discusses racism and diversity. It notes that racism today is often subtle and covert, occurring through "have a nice day racism" where victims may not realize they have been victimized. It says racism affects people of all races and ethnicities. It argues that for society to overcome racism, we must accept diversity and understand that other people and cultures have equal integrity and claim to the world. Institutional racism embedded in society's institutions also must be addressed through acknowledgement and understanding that racism still exists. Acceptance of diversity is important as no one has an obligation to change themselves but rather reach out and create bonds between all people.
The document summarizes how racism and sexism were erased from the media coverage of the murder of Reena Virk, a South Asian-Canadian teenager. It argues that the Canadian justice system and media reinforced dominant narratives that ignored the racist and sexist motivations behind the crime. This denial of systemic racism and marginalization of racialized women is representative of how these issues are routinely ignored in Canadian society and institutions.
The document discusses terms related to feminism, gender equality, and social justice. It includes concepts like patriarchy, misogyny, intersectionality, and oppression. The terms are focused on analyzing power structures and systems of inequality based on gender, sexuality, race, class, ability and other social categories. The document also discusses strategies and approaches used by feminist movements and activists, such as advocacy, organizing, mobilization, and building networks and coalitions for social change.
This document discusses several topics related to maintaining social hierarchies, including:
1) How stereotypes can become self-fulfilling prophecies that push people into stereotyped roles.
2) How women's worth and access to resources is often determined by their ability to attract men and get married.
3) How institutions in the US tend to be organized in ways that promote capitalist and corporate interests over democracy.
Soc 320 explain why it is important/tutorialoutletBinksz
FOR MORE CLASSES VISIT
tutorialoutletdotcom
Black feminism remains important because U.S. Black women constitute an oppressed group. As a
collectivity, U.S. Black women participate in a dialectical relationship linking African-American women’s
oppression and activism.
CFP, special issue on: Gender, Sexuality & Decolonizationdecolonization
A call for submissions for a special issue, guest edited by Karyn Recollet (University of Toronto) in conjunction with Eric Ritskes, Editor of Decolonization.
48-110 (Foundations of Social Life) - Lesson Objectives:
1. Distinguish between sex and gender;
2. Differentiate gender diversity from the binary conception of gender;
3. Describe and relate examples of gender identity, gender expression, and gender role;
4. Discuss gender socialization in North American society;
5. Identify gender stereotypes and ways to challenge such stereotypes;
6. Define, discuss and critique various models of feminism;
7. Recognize and provide examples of feminism and feminist criminology in popular culture;
8. Relate and give examples of sexism in everyday life;
9. Discuss the role of gender in crime, criminality, and criminal justice.
The apparition of a new mindset and the ever-evolving media landscape have changed the expectations Millennials have of advertising and media in general. Currently, there is a gap between Millennials’ expectations and what the media is delivering to them. Discover how Millennials feel about the industry, and begin to ask yourself the right questions, so we can start closing the gap between media and the generations to come.
The document summarizes several important court cases and laws related to race and gender issues in U.S. history. It discusses how early laws and court rulings restricted the rights of Native Americans, Chinese immigrants, and enslaved people. It then summarizes key civil rights milestones like the Emancipation Proclamation, women's suffrage, and landmark Supreme Court cases establishing desegregation and same-sex marriage rights.
The document discusses racial stereotypes and how they are often inaccurate. It analyzes the film Crash and how it depicts racial tensions in Los Angeles. The film challenges viewers' assumptions and shows how societal prejudice can affect people of all races. The document also examines how different races are commonly portrayed in media and discusses three websites aimed at helping Hispanic communities.
Here is a careful summary of pages 129-130:
The passage discusses how early Christian monastic communities approached sharing material goods. It notes that while total divestment and sharing all possessions was seen as an ideal by some, most monastic communities adopted a "middle way" approach. They held goods in common but also allowed for personal possessions. Individuals were expected to work and contribute to the communal pot, from which all needs were met. Surplus goods or money could be used for charitable giving. This balanced approach recognized humans' psychological need for security and property while also fostering detachment from wealth. It aimed to lift up the poor without impoverishing the rich. Overall, the passage suggests early Christian thinkers found sharing material goods
The document discusses the origins and goals of several social movements, including #BlackLivesMatter, #MeToo, and reproductive justice. It notes that #BlackLivesMatter was created by Alicia Garza, Patrisse Cullors and Opal Tometi in response to the murder of Trayvon Martin. Tarana Burke created the #MeToo movement in 2006 to support black women and girls who had experienced sexual violence. Reproductive justice originated in 1994 and takes an intersectional approach, advocating for rights beyond just abortion access, such as healthcare, education and the right to parent. Storytelling is an important part of reproductive justice frameworks.
This document discusses racism and white privilege. It defines racism as beliefs and actions that assume the superiority of the white race over people of color, with power being the key characteristic. Racism is transmitted culturally through media like music and movies, which often portray people of color through harmful stereotypes. Individual transmission also occurs through family members' speech and jokes between acquaintances. The document examines internalized, institutional, and intra-racial forms of racism. It defines prejudice as preconceived judgments based on limited information that do not confer the same long-term power as racism. White privilege describes unearned benefits received due to race that reinforce the idea of meritocracy and allow whites to ignore race and oppression.
This document defines and discusses various aspects of racism and white privilege. It defines racism as a system that derives advantage based on race and involves cultural messages and institutional policies that affirm white superiority. Racism operates through cultural transmission via media stereotypes and individual behaviors. Forms of racism include internalized racism where stereotyped groups adopt stereotypes, and institutional racism where systems create unequal access. White privilege refers to unearned benefits received due to race that reinforce meritocracy and allow whites to ignore race and oppress others.
Minnathullah provides his resume for the position including his contact information, objective, educational qualifications, work experience, skills, achievements, projects, leadership experience, personal details, and interests. He has a bachelor's degree in commerce and a master's degree in business administration. His work experience includes retail management and being a communication and skills trainer. He is seeking a position where he can apply his leadership, team building, and marketing skills.
EssayCorp has a team of experts who are professionals in the field and are well trained to write assignments for the same.
Our experts work with empathy and meet deadlines,also we understand that the students need their assignments to be authentic and credible. Therefore, our subject matter experts take care of the same.
Visit : https://www.essaycorp.com/Management_Assignment.html
This document discusses using an artificial neural network to forecast stock price indices in a stock exchange. It begins with an abstract that notes ANNs have been used successfully for non-linear business forecasting. The paper then aims to present a better prediction model for stock indices using neural network techniques in the Indian context. It reviews single and multilayer networks, and the backpropagation method for training multilayer networks.
Informe epidemiológico sobre el vih sida 2016Jime Catalá
Este informe resume la situación del VIH/SIDA en Mendoza, Argentina en 2016. Desde 1984 se han notificado 4097 casos de VIH, con un aumento constante en los últimos años. La tasa de nuevos casos de VIH alcanzó 17.17 cada 100,000 habitantes en 2015. La principal vía de transmisión es a través de prácticas sexuales desprotegidas. Se requiere mayor énfasis en campañas de prevención y uso del condón para detener el crecimiento de la epidemia.
John Powell presented on thinking transformatively about race, opportunity, and social justice. He discussed how race is a social construction and the need to address structural racial inequities rather than blame individuals or cultures. Powell also outlined how poverty impacts communities of all races through "linked fate" and presented data showing racial disparities in poverty rates. He argued for moving beyond individual-focused, transactional approaches to addressing racial inequities through structural and institutional transformation.
Racism is a complex phenomenon rooted in the history of modern states and the histories of colonialism and slavery. However, racism is often thought of as individual prejudice, an approach which sees racism as a psychological state of mind rather than a political phenomenon. Everyday racism can be seen in acts of violence, exploitation, discrimination, etc. – but it is not always overt. Indeed, much racism is covert, embedded in institutions such as the education system, healthcare, the police, etc. How can we identify racism in everyday situations? What tools of understanding do we need to identify a situation as racist or non-racist? In which ways does everyday racism affect the health and well-being of racialised people? What do we need to know about racism in order to address our prejudices?
The document discusses racism and diversity. It notes that racism today is often subtle and covert, occurring through "have a nice day racism" where victims may not realize they have been victimized. It says racism affects people of all races and ethnicities. It argues that for society to overcome racism, we must accept diversity and understand that other people and cultures have equal integrity and claim to the world. Institutional racism embedded in society's institutions also must be addressed through acknowledgement and understanding that racism still exists. Acceptance of diversity is important as no one has an obligation to change themselves but rather reach out and create bonds between all people.
The document summarizes how racism and sexism were erased from the media coverage of the murder of Reena Virk, a South Asian-Canadian teenager. It argues that the Canadian justice system and media reinforced dominant narratives that ignored the racist and sexist motivations behind the crime. This denial of systemic racism and marginalization of racialized women is representative of how these issues are routinely ignored in Canadian society and institutions.
The document discusses terms related to feminism, gender equality, and social justice. It includes concepts like patriarchy, misogyny, intersectionality, and oppression. The terms are focused on analyzing power structures and systems of inequality based on gender, sexuality, race, class, ability and other social categories. The document also discusses strategies and approaches used by feminist movements and activists, such as advocacy, organizing, mobilization, and building networks and coalitions for social change.
This document discusses several topics related to maintaining social hierarchies, including:
1) How stereotypes can become self-fulfilling prophecies that push people into stereotyped roles.
2) How women's worth and access to resources is often determined by their ability to attract men and get married.
3) How institutions in the US tend to be organized in ways that promote capitalist and corporate interests over democracy.
Soc 320 explain why it is important/tutorialoutletBinksz
FOR MORE CLASSES VISIT
tutorialoutletdotcom
Black feminism remains important because U.S. Black women constitute an oppressed group. As a
collectivity, U.S. Black women participate in a dialectical relationship linking African-American women’s
oppression and activism.
CFP, special issue on: Gender, Sexuality & Decolonizationdecolonization
A call for submissions for a special issue, guest edited by Karyn Recollet (University of Toronto) in conjunction with Eric Ritskes, Editor of Decolonization.
48-110 (Foundations of Social Life) - Lesson Objectives:
1. Distinguish between sex and gender;
2. Differentiate gender diversity from the binary conception of gender;
3. Describe and relate examples of gender identity, gender expression, and gender role;
4. Discuss gender socialization in North American society;
5. Identify gender stereotypes and ways to challenge such stereotypes;
6. Define, discuss and critique various models of feminism;
7. Recognize and provide examples of feminism and feminist criminology in popular culture;
8. Relate and give examples of sexism in everyday life;
9. Discuss the role of gender in crime, criminality, and criminal justice.
The apparition of a new mindset and the ever-evolving media landscape have changed the expectations Millennials have of advertising and media in general. Currently, there is a gap between Millennials’ expectations and what the media is delivering to them. Discover how Millennials feel about the industry, and begin to ask yourself the right questions, so we can start closing the gap between media and the generations to come.
The document summarizes several important court cases and laws related to race and gender issues in U.S. history. It discusses how early laws and court rulings restricted the rights of Native Americans, Chinese immigrants, and enslaved people. It then summarizes key civil rights milestones like the Emancipation Proclamation, women's suffrage, and landmark Supreme Court cases establishing desegregation and same-sex marriage rights.
The document discusses racial stereotypes and how they are often inaccurate. It analyzes the film Crash and how it depicts racial tensions in Los Angeles. The film challenges viewers' assumptions and shows how societal prejudice can affect people of all races. The document also examines how different races are commonly portrayed in media and discusses three websites aimed at helping Hispanic communities.
Here is a careful summary of pages 129-130:
The passage discusses how early Christian monastic communities approached sharing material goods. It notes that while total divestment and sharing all possessions was seen as an ideal by some, most monastic communities adopted a "middle way" approach. They held goods in common but also allowed for personal possessions. Individuals were expected to work and contribute to the communal pot, from which all needs were met. Surplus goods or money could be used for charitable giving. This balanced approach recognized humans' psychological need for security and property while also fostering detachment from wealth. It aimed to lift up the poor without impoverishing the rich. Overall, the passage suggests early Christian thinkers found sharing material goods
The document discusses the origins and goals of several social movements, including #BlackLivesMatter, #MeToo, and reproductive justice. It notes that #BlackLivesMatter was created by Alicia Garza, Patrisse Cullors and Opal Tometi in response to the murder of Trayvon Martin. Tarana Burke created the #MeToo movement in 2006 to support black women and girls who had experienced sexual violence. Reproductive justice originated in 1994 and takes an intersectional approach, advocating for rights beyond just abortion access, such as healthcare, education and the right to parent. Storytelling is an important part of reproductive justice frameworks.
This document discusses racism and white privilege. It defines racism as beliefs and actions that assume the superiority of the white race over people of color, with power being the key characteristic. Racism is transmitted culturally through media like music and movies, which often portray people of color through harmful stereotypes. Individual transmission also occurs through family members' speech and jokes between acquaintances. The document examines internalized, institutional, and intra-racial forms of racism. It defines prejudice as preconceived judgments based on limited information that do not confer the same long-term power as racism. White privilege describes unearned benefits received due to race that reinforce the idea of meritocracy and allow whites to ignore race and oppression.
This document defines and discusses various aspects of racism and white privilege. It defines racism as a system that derives advantage based on race and involves cultural messages and institutional policies that affirm white superiority. Racism operates through cultural transmission via media stereotypes and individual behaviors. Forms of racism include internalized racism where stereotyped groups adopt stereotypes, and institutional racism where systems create unequal access. White privilege refers to unearned benefits received due to race that reinforce meritocracy and allow whites to ignore race and oppress others.
Minnathullah provides his resume for the position including his contact information, objective, educational qualifications, work experience, skills, achievements, projects, leadership experience, personal details, and interests. He has a bachelor's degree in commerce and a master's degree in business administration. His work experience includes retail management and being a communication and skills trainer. He is seeking a position where he can apply his leadership, team building, and marketing skills.
EssayCorp has a team of experts who are professionals in the field and are well trained to write assignments for the same.
Our experts work with empathy and meet deadlines,also we understand that the students need their assignments to be authentic and credible. Therefore, our subject matter experts take care of the same.
Visit : https://www.essaycorp.com/Management_Assignment.html
This document discusses using an artificial neural network to forecast stock price indices in a stock exchange. It begins with an abstract that notes ANNs have been used successfully for non-linear business forecasting. The paper then aims to present a better prediction model for stock indices using neural network techniques in the Indian context. It reviews single and multilayer networks, and the backpropagation method for training multilayer networks.
Informe epidemiológico sobre el vih sida 2016Jime Catalá
Este informe resume la situación del VIH/SIDA en Mendoza, Argentina en 2016. Desde 1984 se han notificado 4097 casos de VIH, con un aumento constante en los últimos años. La tasa de nuevos casos de VIH alcanzó 17.17 cada 100,000 habitantes en 2015. La principal vía de transmisión es a través de prácticas sexuales desprotegidas. Se requiere mayor énfasis en campañas de prevención y uso del condón para detener el crecimiento de la epidemia.
Christophe Dromacque, VaasaETT: Overview of European residential markets - Fo...VaasaETT
This document provides an overview of residential energy markets in Europe, with a focus on Central and Eastern European countries. It includes:
- An introduction to VaasaETT, an energy think tank, and their Household Energy Price Index (HEPI) for monitoring energy prices.
- Details on developments in HEPI, including price trends excluding taxes across the EU.
- Insights into indicators of energy affordability and market competition across Europe.
- An outline of the discussion sections at the end, touching on potential topics like SME prices and the aims of HEPI.
Cognitivism is a learning theory that focuses on internal mental processes like memory, problem-solving, and thinking. It views learning as information processing in the mind, similar to a computer. Key people in cognitivism include Benjamin Bloom, who created Bloom's Taxonomy of learning objectives, and Robert Gagne, who identified different types of learning. In the classroom, cognitivism uses visual aids, demonstrations, and feedback to encourage critical thinking skills.
This document summarizes a student paper about oppression and critical pedagogy. The paper discusses how oppressive structures are often invisible to those in privileged positions. It also examines how oppression manifests through patriarchy, cultural domination, and economic inequality. The student explores concepts like internalizing the worldview of the oppressor, comparing narratives of suffering, and the need to acknowledge one's role in oppression. The document advocates for restoring humanity, compassion, and ensuring all voices are heard when addressing systems of oppression.
This document discusses racism and tools to identify and undo it. It defines racism as systemic oppression of one race by another through economic, political, social, and psychological means. Racism is prejudice plus power operating through institutions and structures. Dismantling racism requires simultaneously addressing economic oppression. Racism persists in areas like education, housing, criminal justice, and opposition to affirmative action and immigrants. Overcoming racism is a lifelong struggle that requires self-education, listening to people of color, and challenging privilege and unearned advantage that perpetuates injustice.
Intersections: Race & Adoption will explore how racism may be experienced by adoptees. Most of these experiences happen without words.
This webinar will help adoptees begin to navigate the conversations around race and how this may intersect with adoption
The document discusses several key issues related to transgender Hispanic/Latino culture, including:
1) Transgender Latinos face stigma from both Hispanic and American cultures due to differing views on gender roles and identity.
2) Family acceptance is crucial but often lacking for transgender Latinos due to traditional views of masculinity and femininity. This can lead to replacing family support with external support systems.
3) Media influences like telenovelas often promote negative stereotypes of transgender individuals in Hispanic communities through depictions as deceivers or mentally ill people. This fuels transphobia.
This document discusses several undemocratic practices that curtail human rights. One area is gender bias and unequal treatment between males and females in traditional patriarchal and matriarchal societies. Another issue is the widening wealth gap between the rich and poor globally. Some governments also discriminate against individuals and groups based on attributes like ethnicity, race, religion, or socioeconomic background by denying them suffrage or the right to vote. Major cultural groups receive more government support and representation while minority cultural communities experience a lack of representation and recognition of their identity.
The document discusses various concepts related to the study of consumption including different types of migrants like elites, economic migrants, and political refugees. It also discusses questions about how media and popular culture help transnational youth cope and which coping mechanisms they gravitate towards. Key thinkers discussed include Paul Willis on social reproduction and working class youth, cultural citizenship and belonging, Said's contrapunctual method of reading texts, Ortiz's concept of Cuban culture as a contrapunteo of Spanish and African influences, and Bourdieu's theory of social reproduction involving different types of capital and how habitus shapes social practices.
Ignorance of different opinions and solutions, complaining about what is going on, adaptation, and giving up is taking us to the social dead end, where the existing negativity become even more grotesque, situation more disastrous, and demagogy more refined.
This document outlines a plan by United Way of Broome County to increase diversity among its volunteer force. It discusses introducing concepts of multiculturalism, cultural competence, and intersectionality. It emphasizes understanding different forms of discrimination and oppression people may face based on their various identities. It stresses practicing cultural sensitivity to avoid tokenism and ensure the organization genuinely cares about empowering marginalized communities. United Way aims to reflect diversity in its mission and make all community members feel represented and able to participate fully.
This document discusses the oppression of marginalized groups throughout history in South Africa and how similar oppression continues today through xenophobia. It analyzes how apartheid systemically oppressed blacks to empower whites. Similarly, today the government stokes xenophobic attitudes to distract from failures, causing citizens to attack foreigners. The root cause is the desire for economic power and dominance over others. True liberation requires narrowing social class gaps through equitable access to production and ownership, adopting a growth mindset like foreigners who build prosperity rather than fighting over scarcity. Lasting peace requires accepting all people as equal.
This document discusses the oppression of marginalized groups throughout history in South Africa and how similar issues persist today. It describes apartheid, where whites oppressed blacks by controlling resources, education, and healthcare. Today, xenophobia (prejudice against foreigners) has replaced apartheid in some ways. The document argues that greed for power and economic dominance has historically driven the oppression of less privileged groups. It claims current issues could be reduced by reforming the gap between rich and poor through shared ownership and access to production, which would decrease want and conflict. The conclusion cites Haile Selassie's speech about how oppression will continue "until the basic human rights are equally guaranteed to all without regard to race."
This document discusses issues in cross-cultural communication and how culture impacts perception and communication. It outlines that culture governs both language/thought and behaviors/activities. Cultural differences present greater obstacles to communication than linguistic differences alone. Culture shapes perceptions in areas like individualism vs collectivism, roles, social hierarchies, values, and thought patterns. These cultural lenses can lead to misunderstandings between people from different cultures unless accounted for in cross-cultural interactions and communication. The document provides taxonomy of potential cultural barriers and differences that can obstruct cross-cultural understanding.
Hespanha
Giovanna Hespanha
English Composition II
13 June 2021
Discrimination Against LGBT Community
Audience: People who believe homosexuality is wrong and people who do not have much information about it.
The human being is born endowed with biological characteristics that frame him as a male or female individual. In this context, several sexual behaviors diverge from this established biologic pattern, which causes social conflicts such as prejudice and exclusion. It occurs not only because of the attitudes of gender intolerance present in society but also because of the pre-established roles imposed on the individual.
There is an undeniable feature about an old, and very well-established power relationship as a pillar of society, especially that considered western: oppression. Silent or scandalous, shrewd or disguised as legitimate – for some – it is still present, certainly persistent in the “modern” era, after so many centuries of patient construction to define and segregate the oppressed and the oppressors.
Throughout history, the resistance and struggle of minorities against a system that only tends to fortify the dehumanization of human beings who differ from the oppressor in any respect are remarkable. The struggle of blacks, women, and, more recently, sexual and gender diversity has already been seen. The latter is perhaps the strongest that will shake the pyramid for a simple fact: sexuality or even the lack of it, as well as complex gender issues, are inherent in human nature and can be repressed and even shaped – suppressed exclamations – by heteronomy and its companion “cissexism”, which dictates the existence of only two genders defined by the individual's genitalia at birth.
It is important to emphasize that hetero norm and cisgender existence are deeply rooted oppression in society that broken, corrupts, and compromise the revolting stability of the pyramid, and favoring unsettle the oppressor, making him try at all costs to legitimize them to the base of the most diverse and absurd fallacies. This attempt that shows success in religious, moralistic, and conservative discourses, extends to the mainstream media, schools and reaffirming itself in homes and family circles, to silence and repress - even with the use of violence – something so fundamental to all of us: the freedom to be.
Moonlight: under the moonlight, was considered the best film of the year 2017 by the Oscars, the movie portrays the dramas lived by the protagonist Chiron, among them, the discovery of his sexuality and the offenses suffered due to it. This scenario was recurrent for me because I also live daily with prejudice and hatred.
Alan Turing, the father of computing, who contributed to unraveling the Nazi codes and, consequently, shortening wartime, had his life ended by chemical castration as punishment for being gay at that time. In this context, this deep-rooted discrimination persists and, mainly, because of a conservative wave supported by the Ev ...
Based on Peggy McIntosh’s (1988) pioneering investigations of white and male privilege, we can, by analogy, understand heterosexual and cisgender privilege as constituting a seemingly invisible, unearned, and largely unacknowledged array of benefits accorded to heterosexuals and cisgender people with which they often unconsciously walk through life as if effortlessly carrying knapsacks tossed over their shoulders. This presentation examines the contents of these knapsacks.
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A Defense of Ethical Relativism
RUTH BENEDICT
From Benedict, Ruth "Anthropology and the Abnormal," Journal of General Psychology, 10, 1934.
Ruth Benedict (1887-1948), a foremost American anthropologist, taught at
Columbia University, and she is best known for her book Pattern of Culture
(1935). Benedict views social systems as communities with common beliefs
and practices, which have become integrated patterns of ideas and practices.
Like a work of art, a culture chooses which theme from its repertoire of
basic tendencies to emphasize and then produces a grand design, favoring
those tendencies. The final systems differ from one another in striking ways,
but we have no reason to say that one system is better than another. Once a
society has made the choice, normalcy will look different, depending on the
idea-practice pattern of the culture.
Benedict views morality as dependent on the varying histories and
environments of different cultures. In this essay she assembles an
impressive amount of data from her anthropological research of tribal
behavior on an island in northwest Melanesia from which she draws her
conclusion that moral relativism is the correct view of moral principles.
MODERN SOCIAL ANTHROPOLOGY has become more and more a study of
the varieties and common elements of cultural environment and the consequences
of these in human behavior. For such a surly of diverse social orders primitive
peoples fortunately provide a laboratory not yet entirely vitiated by the spread of a
standardized worldwide civilization. Dyaks and Hopis, Fijians and Yakuts arc
significant for psychological and sociological study because only among these
simpler peoples has there been sufficient isolation to give opportunity for the
development of localized social forms. In the higher cultures the standardization of
custom and belief over a couple of continents has given a false sense of the
inevitability of the particular forms at have gained currency, and we need to turn to
a wider survey in order to check the conclusions we hastily base upon this near-
universality of familiar customs. Most of the simpler cultures did not gain the wide
currency of the one which, out of our experience, we identify with human nature,
but this was for various historical reasons, and certainly not for any that gives us as
its carriers a monopoly of social good or of social sanity. Modern civilization, from
this point of view, becomes not a necessary pinnacle of human achievement but
one entry in a long series of possible adjustments.
These adjustments, whether they are in mannerisms like the ways of showing ...
This document is Ukumbwa Sauti's curriculum vitae. It summarizes his educational background which includes a Master's degree in Education from Cambridge College and undergraduate degrees in Media Arts and Professional Photography. It then details his extensive experience in teaching media studies, cultural studies, and video production courses at several universities. Finally, it outlines his professional experience in video production, photography, theater, and workshops on media literacy and cultural issues.
This document outlines the historical development of indigenous societies from the dawn of humanity to the present/future in three periods:
1) Sovereign indigeneity from the dawn of humanity to 1450-1500 characterized by internally directed communal societies developed around familial land and organic communication systems. Spiritual technologies evolved in tune with the natural environment.
2) From 1500 to 2010, disintegrated indigeneity as globalized capitalism subverted cultural norms and traditions and the machine age bore out of capitalist control of resources. Spiritual technologies were replaced by alien religions/ideologies and relationships to nature/health shifted.
3) From 1900 to the present/future, a movement toward unified ind
This study analyzes cultural bias in 10 popular prime time television programs viewed by teenagers. It finds that the programs contain negative stereotypes and lack representation of minorities, women, LGBT individuals, and those with disabilities. This biased cultural content in television programming targeted at teenagers can promote individual and social harms. To address this issue, the study proposes cultural media literacy education for teenagers to help them critically analyze media messages and counteract the effects of cultural bias in television programming. It presents a cultural media literacy program as a way to educate teenagers and promote more positive and inclusive cultural portrayals in media.
The document discusses several issues related to the portrayal of women and girls in media:
- Images in media can negatively impact women's self-esteem, opportunities, behavior, and body image. However, women can gain control over their self-concept by becoming aware of media effects and trends.
- Studies show that female video game characters are often hyper-sexualized with unrealistic body proportions. Children internalize both positive and negative messages from television characters.
- Media portrayals promoting unrealistic beauty standards can make many women feel anxious and inadequate about their appearance and body weight. Narrow definitions of beauty in media contribute to feelings of insecurity in half of all women globally.
- Frequent media consumption, especially by those
Several incidents of racist and anti-Semitic graffiti were found at Franklin Pierce University, including swastikas in dormitories and classrooms. In response, the university held a day-long teach-in with workshops to discuss issues of discrimination and encourage an open dialogue. Students were challenged to take responsibility to end the cycle of discrimination. At a speak-out event, the Black Student Association president urged her peers to work together to bring such issues into the open. While some criticism was voiced, many workshops were well-attended, showing a willingness to address these issues and progress in fostering understanding.
This document discusses how media such as television and film shape narratives about nature and humanity's relationship to the natural world. It argues that mass media has promoted a narrow view of nature as something to exploit and be in conflict with. Indigenous cultures are portrayed trivialized, while nature documentaries often sensationalize and prioritize "apex" predators. The document suggests media encourages passivity and disconnect from nature, in contrast to indigenous cultures that traditionally lived in harmony with the environment. It frames current environmental issues like climate change as consequences of modern values diverging from indigenous perspectives.
1. The goal of this work is to address some of the challenges of privilege, inspired by the difficulty
with which many people engage and make difficult the eradication of racist, sexist and
heterosexist privilege and oppression. The dynamics presented below affect people deeply every
day and affect also, deeply, on many levels, the lives of indigenous people.
~~~~~~
Patterns of oppression reveal people of privilege who feel comfortable and called to raise issues
about that oppression, 'play' with the concepts of that oppression and then retreat back into the
dynamics of their privilege, no matter what the effects on people who have been adversely
affected by their momentary playfulness. Their privilege is the ultimate hiding place and ultimate
insult to those they purport to educate or support with their conceptual rantings.
There is a co-opting of terms, of language, of the loci, the geography of transgression, even the
bodies of the oppressed. The privileged lifestyle, the repeated destination of retreat, is marked by
seemingly universal access to cultural production, means of production, increased levels of
affluence, means of communication, communal, regional and global, increased access to
electronic and digital/mechanical technologies, education, no matter how narrow, and, most
dangerously so, to the very populations, especially their children, that have been at the more
difficult, knife-like edge of that oppression.
Too many times do well-meaning and not-so-well informed and empathetically empowered
people attempt to raise issues of race, gender and/or sexual orientation from places of privilege
and power without understanding the human cost of oppression, particularly to the oppressed nor
their own part in sustaining and validating that oppression. It is one thing for people who share
that social privilege and power to work out their necessary process amongst themselves, which
has often been a suggestion of many marginalized populations. It is people of privilege and
social power another thing for to project themselves into the culture of people who have been
negatively affected by that privileged oppression, without a clear idea of how their participation
becomes a double-negative for the oppressed.
There are two elements that can help us to understand the complex nature of these relationships
that obscure awareness of the simple, but often difficult ways of decreasing or extinguishing the
presence and effects of privilege, if that is even the goal.
1) Discourse on privilege
Ignorant and insensitive discourse is a common way that people of privilege mistake their
presence and possible eloquence for functionality. Have hear the stingy annual sound bytes of
Martin Luther King, Jr.'s "I Have A Dream" speech (or even having read a book about him, even
if written by an African person) does not qualify one to innately and sensitively understand the
conditions of the people for whom King was working nor the people who now still hope to reap
the benefits of those who tirelessly continue to work on his behalf. "like"-ing King on facebook
does not mean one can hold up their end of a conversation about race or class in the midst of
people who have lived at the 'wrong' end of racism all of their lives. Even African, Native
Americans or Latinas that live in large home and/or "good neighborhoods" have most likely
struggled, sometimes unconsciously, against the disempowering effects of racism and class
expectations due to racial confusion.
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2. People of privilege sometimes rightly wish to break down the structures and systemic behaviors
and language. The way this comes across often displays an ignorance of the terms of oppression
and a substantive lack of knowledge and will around what the dismantling of privilege actually
means. Additionally, the oppressed have long asserted that those attempts are feeble, even when
eloquent, and are not about a substantive restructuring in the first place. There is often leveled a
charge that the privileged class will never give up, or better, share the instruments of power,
access and control in a truly democratic and compassionate way, no matter how christian or
spiritual-but-not-religious the claim to be.
This element of discourse on privilege is key as it often directs the actions and policies that
people in power or who take power (as many oppressed people do and will always continue to
do) exercise and enact day to day. The fundamental confusion of "reverse racism" and around
"diversity" is an example of this. Again, talking about diversity does not create diversity unless
the structures and system of privilege are loosened, democratized or destroyed.
On another level, how people talk about race, gender and other issues is important for being able
to engage people on multiples sides of the issues toward substantive change. Jokes about these
serious issues are often unwelcome across the barriers of privilege and access and can continue
to be harshly polarizing particularly when intended humor is not expected, appropriate, welcome
or well executed. Creating effective context is necessary not only in the social relationship, but
also to frame the statement as effectively delivered humor. Anything less is insult to injury or
patent reinjury.
This reinjury is possible when ignorant, ill prepared and unempathetic people of privilege engage
in serious debate with people from oppressed and marginalized groupings. First of all, there is a
great likelihood that most people of privilege assume that everyone at the discussion table has
gotten there under equal terms simply because everyone is present physically. They may forget
or be blind to the closeness of oppressive energies to those locales. A woman may have just been
eyed invasively, disrespectfully by men in the surrounding office. A transgendered person may
have just come from the bathroom after cleaning the spittle from a born-again christian off their
coat. An African woman may have just been stopped at the front door by a security guard
assuming stereotypically that she was a member of the custodial staff. Obviously, much more
pernicious events may occur in the lives of disempowered people, but the aforementioned are
enough to raise the price of attendance for some and not for others.
While meeting at the table of social discourse, people of privilege often assume that their stories
show up with equal energetic import as those that come from oppressed people. Their own
privileged reactionism often send them running emotionally to conceptual safe havens, to talk of
diversity without acknowledgement of their complicity with ethnocentrism and systems of
exclusivity, to talk of gay rights without challenging their own fears, prejudices and participation
in biased media portrayals in the simple, but profound act of supporting advertiser who sponsor
anti-LGBT program narratives, to grand pronouncements that the discourse should or can not
included emotions of anger or that the discussion is merely, but blessedly exploratory and non-
binding on official structures. People of privilege often say good things and do no good things to
challenge the systems and behaviors of their own privilege and power.
There is truth in the tome that the path to hell is paved with good intentions. And that path is
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3. paved also with bad intentions and poor execution of intentions. Africa is replete, if not
complete(ly overrun) with predominantly European christian missionaries who televise images
of impoverished and dying African children, having traveled there from some amorphous and
abysmally high "ethical" road, without even a nod to humbly and correctly dismantling the
colonial systems that created that abject poverty and third worldism upon which those
hellevangelists now feed. Less continentally, roman catholic schools make bold assumptions that
education and salvation can come successfully bundled along with white jesus, racist textbooks
and a faculty that may not look anything like the student, internally or externally.
Likewise, discussions of abortion, sexual harassment, rape or feminism/women's empowerment
in general easily become reactionary, retorted to with misplace and injurious jokes, social
references and out and out ignorance to the quantitative and qualitative effects of sexism and
patriarchy's intimate proximity, frequency and ubiquity. When one realizes at a particular point
in his life that all the women he knows have been sexually assaulted in one or more ways, shapes
and forms, it should not be assumed that that might be an isolated occurrence. This kind of
awareness illuminates another facet of discourse, getting out of the way and listening.
Privileged people live in a society where their stories, message and philosophies and ways of
processing information are dominant. Televisual and cinematic entertainment features far more
stories of people of economic means by percentage than those people actually exist in society
when compared to oppressed, poor or marginalized groups. This dynamic may, in fact, be a good
partial definition of what it means to be marginalized or on the other side of the barrier of
privilege. This access to and control of popular culture bleeds over into the societal culture in a
way that leaves discourse on privilege largely unfulfilling and unfulfilled. Stories of or by people
in poverty, grounded narratives of or by women and their socio-political challenges and of or by
the LGBT community are more difficult to interject into and hold in the mainstream as space is
not frequently made for these stories, partly due to persistently negative economic consideration
and when they do, they are often filtered through the minds and sensibilities of people in
privileged positions, gatekeepers, rendering those narratives co-opted and off the mark.
Likewise, even personal and group conversations can be hijacked by the larger mediated
conceptual forces and by overvaluation of even particular communication modalities (why
African parents have often disciplined their children to "speak right" when in the non-African
community...would Obama have been groomed as such and elected if he had spoken just as
eloquently in "ebonics"?). Privilege empowers the privileged to speak and speak often, again
with the dust of the elusive ethical high road all about their wingtips. Privileged people feel very
confident, if not called, to set the tone, define the agendas and guide conversation. In deed, they
most likely own the building (or city) the meetings are held in or run the organizations
sponsoring the gathering.
People who have experienced trauma, disrespect, oppression or systemic disenfranchisement are
often keenly aware of where they are, sensing quickly whose house they are in or where their
feet are. Body language, vocal tone and the temperature of the inner environment often
communicate powerfully and quickly who is in charge. There can be a simple, but complexly
executed solution to this discursive power disparity. Privileged people must be able and willing
to listen, to get out of the way, to forego their fantasies of social eloquence and functionality to
allow for the voices, narratives, ethics and actions of the oppressed to come forward, if indeed
that is the goal.
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4. Privileged people often take umbrage to that suggestion, overestimating their global self-worth
and undervaluing the globally liberating power of something that they clearly do not know
enough about, but could if they only took the time and space to truly build empathetic skill in
this area. A particular online discourse revealed a man of European descent and a certain level of
access to productive economic industries, to be markedly discomforted at the suggestion that
much could be gleaned, learned and advanced from his simply being quiet, being in a place of
receptivity, merely allowing someone else to have a turn to speak so that a new, unfamiliar
voice, to him, could be heard. His reaction was not surprising and was sadly familiar. He was in
a place of discomfort and related it to censorship, however distantly. If he had been willing to
entertain more than the thought of that suggestion, and he wasn't, he might have entered into a
powerfully cathartic experience moving through that discomfort that is just the barest breeze
compared to the constant buffeting hurricane winds of oppression and multiform violence, to
enter a rite of passage through his own self-maintained portal of privilege that may have opened
not only his ears, his eyes, but also his heart.
The narrative of oppression and the narrative of privilege and power are two separate stories in
the larger narrative of humanity creating its next great fruition. The imbalance of privilege and
power exerted by well-intended people is a tremendous block to the process of not only
substantive enlightenment, but to the practical manifestation of liberating ideas and behaviors
that will ultimately bring peace, respect and real empowerment to those that some of the people
of privilege are perceived to care about so very deeply.
2) Emotional blockages
The second element that reveals the challenges of privilege yearning for change comes in the
area of human emotions. When people of privilege get challenged to face and hopefully
transform their imbalance of privilege, invariably emotions are raised, ranging from anger to
anxiety to fear to sadness and embarrassment. They can also feel pressured, pushed, squelched,
dejected, isolated and hurt. These emotions and feelings and often contextually new sensations
are important to face, move through and strive for clarity and deeper empathy with. What many,
if not most, privileged people fail to realize is that they are simply beginning to tap into the range
of emotions created first and foremost by the systems, structures and behaviors that they have
recreated and continue to sustain. Privilege, born of racism, sexism and heterosexism, is a wholly
dysfunctional and devolutionary energetic way of being that is destructive to all humanity.
Secondarily, and importantly, the responses and emotions of the oppressed are subjugated,
reviled and repressed by people who were trained to think that their reality is fundamental and
primary, a fallacious premise at best. As stated earlier, privileged people usually subordinate the
narratives and actions of the oppressed. Additionally, privileged people are resistant to learning,
understanding and deeply taking into their consciousness that they are just beginning to see and
sense the tip of the iceberg or, better, volcano of emotions and feelings that oppressed people
have lived with all their lives, missing and misunderstanding yet again, their emotional
relationship with the oppressed and constantly presuming the level to which they expect the
oppressed to be required to care for them in those instances.
The oppressed are not required and should not have to be required to attend to the burgeoning
emotions and stories that are bound to, duty bound to come from the minds and hearts of people
of privilege. Neither should marginalized people be constantly required to tell their stories of
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5. violence and oppression, reentering that emotional nexus, simply to help privileged people get to
their next level. Again, being open to that message, patiently and compassionately, can help
reveal those stories in the best interest of the oppressed (which privileged people must learn to
realize, and this is fundamentally important, is in the best interest of everyone).
There are many, many marginalized people who respond with abject anger and disdain at the
suggestion that privileged people are having "some feelings" about learning about oppression,
their complicity in it or the feelings of the oppressed toward them. This is bound to happen.
Why should they be required in any moment to care for an attacker who seems penitent, but still
holds the weapon in their hand? History reveals this to be an old and tiring story.
Also, there are many recipients of oppression that feel called and make the choice to hold space,
to witness the transformation of privilege to a deeper humanity. This cannot be required of any
person or it will turn into yet another privileged power play. Additionally, powerfully, there are
those that will actively engage and support people of privilege in their necessary process of
transformation, renewing, redeeming their relationship to humanity and themselves as a whole.
These, generally fewer, people have made a choice not only to move forward on the decidedly
difficult path of privileged people, but also to own and hold their own stories and integrity as
they do so. The privileged must understand this, that these people have chosen, powerfully, to
do this double-duty and, to some degree, take on the slings and arrows of a dysfunctional
segment of society that most likely became dysfunctional while slinging arrows at them. Their
openness and willingness and human ability to assist in this process may be limited and often
requires them to retreat into the larger world of growing consciousness where they necessarily
might need to reengage their own process, yet again, but with people who truly understand them
and can support them to the fullest possible extent.
So, in retrospect, oppressed people may have, at least, these three responses to the awakening
consciousness of privileged people coming into a more deep and full humanity: 1) anger,
revulsion and disdain ("I don't give a damn what they feel. They're on their own."), 2) a passive
witnessing or space-holding presence ("I hear you, but I don't want to get into with you. Now
what movie are we going to see?"), 3) open, active support and engagement ("What can I do to
help? Let's do this the right way."). All of these are possibilities, options and choices for
oppressed people and any one person or group may go through this range of responses at or
through any given time. It may be completely safe, wise and productive for people in conditions
of social and economic privilege to assume that their path to a deepening humanity and more
compassionate human relations will not include the direct help of oppressed and marginalized
people.
Heterosexuals should be about the business of first finding other heterosexuals who are
expanding their awarenesses. They should be willing to search farther and longer and wider for
those educational resources, books, videos, documentaries, podcasts, speeches and lectures that
will bring them new clarity in their search for new meaning and new sensitivity to others' and
their own sexual orientation. They may not be invited into the LGBT inner sanctum, if you will,
and if they are, they should be grateful and realize that their lives and the way they live them
must necessarily change.
Men should be about the business of finding other men who are expanding their awarenesses and
have some substantive facility with the real, grounded issues at hand with regard to sexism,
page #5 of 6
6. feminism, patriarchy, chauvinism and misogyny. They must be willing to avail themselves of the
great body of academic, anecdotal and historical work on these issues, giving way to the easy
attachment to the gender status quo, an illusory safety that affords real power to no one since it
subverts real power from so many. Men may not be invited into the inner sanctum of general or
specific womyn-space, but they should be grateful, humble if they are and appreciated the
opportunity to come into a deeper manifestation of their wholeness.
Europeans, caucasians, Whites must be about the business of finding others who are expanding
their awarenesses around issues of race, culture, class and privilege. There are growing numbers
of organizations dedicated to exploring the real, historical, political, spiritual and emotional
dynamics of being and projecting whiteness in the world. There are numerous Europeans who
are doing the necessary work to deepen their concepts of themselves and their identities in the
interest of being equal players on the stage of human development. Privileged whites, Europeans
must be willing to hear hard stories, difficult narratives and be willing to move with and through
their own possible guilt and hurt in a new way, beyond disrespect and reinjury of the oppressed
and/or people of color toward a new socio-political maturity that includes a necessary gutting
and restructuring of particularly entrenched systems and practices that have previously afforded
them great, but impermanent benefits and fortunes. History books must be rewritten, history not
revised, but truth finally and powerfully told without the insecure, immature filters of the quasi-
mindset of privilege and imbalanced concepts and systems of power. Europeans, Whites,
caucasoids may not have doors freely flung open for them into the inner sanctum of the rich and
varied cultures of those we call people of color, even if they are Harvard anthropologists with
more Ph.D.s then common sense. But Europeans should be highly grateful when those doors are
opened, no matter how narrowly or briefly, as it affords them a rare look into the greater totality
of the human experience and allows them an opportunity to step more fully into their own
humanity, previously seriously squelched and limited by the false sense of superiority and a
thousand other pathologies that racism foments. These particular people of privilege must ready
themselves for fundamental change they've never seen the likes of, actively, constantly
formulating and manifesting with or without them like the fires mysteriously broken out in the
kitchens of the plantations of chattel slavers. This change will require massive, difficult, but
refreshingly liberating restructuring of social, political and economic systems and behaviors and
relationships that have become horribly entrenched through centuries of human folly and
particularized myopia.
People of privilege have a lot of hard work to do and deeply. The necessary nexus of most of
that struggle may be in their own circles. Their expectations must change. Their behaviors must
transform. Their willingness to accept and validate the experiences of those on the other side of
their privileged barriers must develop into a deep, vital part of the total necessary process of the
destruction of their privilege toward the creation of a new social paradigm of unity, harmony and
true freedom.
page #6 of 6
7. feminism, patriarchy, chauvinism and misogyny. They must be willing to avail themselves of the
great body of academic, anecdotal and historical work on these issues, giving way to the easy
attachment to the gender status quo, an illusory safety that affords real power to no one since it
subverts real power from so many. Men may not be invited into the inner sanctum of general or
specific womyn-space, but they should be grateful, humble if they are and appreciated the
opportunity to come into a deeper manifestation of their wholeness.
Europeans, caucasians, Whites must be about the business of finding others who are expanding
their awarenesses around issues of race, culture, class and privilege. There are growing numbers
of organizations dedicated to exploring the real, historical, political, spiritual and emotional
dynamics of being and projecting whiteness in the world. There are numerous Europeans who
are doing the necessary work to deepen their concepts of themselves and their identities in the
interest of being equal players on the stage of human development. Privileged whites, Europeans
must be willing to hear hard stories, difficult narratives and be willing to move with and through
their own possible guilt and hurt in a new way, beyond disrespect and reinjury of the oppressed
and/or people of color toward a new socio-political maturity that includes a necessary gutting
and restructuring of particularly entrenched systems and practices that have previously afforded
them great, but impermanent benefits and fortunes. History books must be rewritten, history not
revised, but truth finally and powerfully told without the insecure, immature filters of the quasi-
mindset of privilege and imbalanced concepts and systems of power. Europeans, Whites,
caucasoids may not have doors freely flung open for them into the inner sanctum of the rich and
varied cultures of those we call people of color, even if they are Harvard anthropologists with
more Ph.D.s then common sense. But Europeans should be highly grateful when those doors are
opened, no matter how narrowly or briefly, as it affords them a rare look into the greater totality
of the human experience and allows them an opportunity to step more fully into their own
humanity, previously seriously squelched and limited by the false sense of superiority and a
thousand other pathologies that racism foments. These particular people of privilege must ready
themselves for fundamental change they've never seen the likes of, actively, constantly
formulating and manifesting with or without them like the fires mysteriously broken out in the
kitchens of the plantations of chattel slavers. This change will require massive, difficult, but
refreshingly liberating restructuring of social, political and economic systems and behaviors and
relationships that have become horribly entrenched through centuries of human folly and
particularized myopia.
People of privilege have a lot of hard work to do and deeply. The necessary nexus of most of
that struggle may be in their own circles. Their expectations must change. Their behaviors must
transform. Their willingness to accept and validate the experiences of those on the other side of
their privileged barriers must develop into a deep, vital part of the total necessary process of the
destruction of their privilege toward the creation of a new social paradigm of unity, harmony and
true freedom.
page #6 of 6