Types Of Oppression Research Articles

O legado de Stuart Hall e a Comunicação Comunitária

This article advocates the relevance of Stuart Hall’s legacy for the study and practice of Community Communication, highlighting part of his production in the 1970s and 1980s, in which Marxian thought was more present. It is argued that the analysis of the various types of oppression and resistance that permeate the communicational practices only have to gain from its critical articulation to the general plan of the class struggle. It is defended, in epistemological, theoretical and methodological terms, a rapprochement between Cultural Studies and the Political Economy of Information, Communication and Culture, as a movement capable of revealing little explored horizons for the praxis of Community Communication.

Eros After Nature

Abstract On ground shared by environmental hermeneutics, critical social theory, and environmentally minded feminism, this article attempts to conciliate between the nearly antithetical ethical viewpoints of environmental philosophers David Abram and Steven Vogel. It will demonstrate first that Abram's linguistic arguments for extending ethical considerability to nonhuman nature succumb to two of Vogel's debilitating critiques, which it labels the social constructivist critique and the discourse ethics critique, and secondly that Abram fails to guard against the problem of human-human oppression. The article also points out, on the other hand, that while Vogel evades the problem of human-human oppression, his view fails to protect against the problem of dangerous anthropocentrism. Operating within the boundaries that Vogel establishes, it will seek to avoid the pitfalls of Abram's view, to address the underlying ideology that leads to both types of oppression, and to eliminate the problem of dangerous anthropocentrism. To do so it draws upon the arguments of Trish Glazebrook, contending that Abram's appeals to the “speech” of nature can be more effectively conceptualized as erotic appeals, and that engaging in this call-and-response eros promotes the development of virtues that undermine our current ideology and extend to both the human and the nonhuman.

Favorite Bedtime Stories by John M. Fitzgerald

74 WLT JANUARY/ FEBRUARY 2015 Given the difficulty of dealing with this deceptively simple poetry, the translators may be excused for stressing Blandiana’s obviouslydistinguishedcareerasadissident. Another problem, not only in discussing Blandiana but all writers who have survived Communist and other types of oppression, is discovering what to say about their work when a particular form of oppression has ended. This may sound like a variation on “What have you done for us lately?” In fact, what Blandiana and many others have done is to move beyond old themes into new country, however much that might confuse readers of their older work. Robert Murray Davis University of Oklahoma John M. Fitzgerald. Favorite Bedtime Stories. Cliffs of Moher, County Clare, Ireland. Salmon Poetry (Dufour, distr.). 2014. isbn 9781908836700 Occasionally brilliant lines and humorous passages are frequently mixed with truly perplexing, illegible passages in this new book by John Fitzgerald. We encounter playful lines such as (in speaking of tooth fairies) “They fashion piano keys from our teeth / to produce that twinkling sound in flight” and (more menacingly) “Hell is awake when the liquor store’s closed / and the spirits are all drunk.” We even get a kind of compressed philosophy of the relationship of language to the experience it tries to name in the line “He stresses each embalming syllable.” Then Fitzgerald loses the reader with passages that amount to inscrutability or even non-sense. This is intentional and even professed in the poetry itself (e.g., “Confused on the surface , the depths concur. / Between boggling , irrelevant arguments, slip in reason” and “Truth needn’t even go in one ear. / In fact, there’s something wrong with you for listening. / If God can make the stupid smart / keep praying”). A disrespect for the reader, even contempt , is not uncommon in certain aesthetic precincts of contemporary poetry. This reviewer suspects a mixture of the unfortunate influence of language theory, which challenges the possibility of communication , a degree of solipsism reinforced by certain realities of poetry’s place in American culture, and an overemphasis on “self.” The fact is that the long poem in this book, “The Charter of Effects,” comprised of fifteen sections and supposedly the centerpiece of the collection, induces more headache than marvel. Occasional poetic moments are surrounded by deliberate obfuscation and coy, facile writing. “Muses in mind, Counsel cares, in abeyance, / until later when memory no longer relates. / Entire illusions of innerness pray if only rain were beer. / Should instead he hear her coming she is lovely, but he doesn’t.” Evasion, indirection, compression, and even non-sense in poetry may have their place, but when Schoenberg “liberated the dissonance,” even he knew the importance of some necessary counterbalance—disharmony only exists in relationship to harmony . There are, however, poems in this book that seem written under a different aesthetic, resulting in persuasive imagery mixed with characteristic wit and humor. Take, for example, “Leopard,” which playfully explores the brain-versus-brawn debate in the guise of a leopard vaunting his powers over the monkeys, ending with “Brain, meet mister tooth.” In so doing, Fitzgerald enters into the ancient debate begun with the competing Greek traditions embodied in Achilles (The Iliad) and Odysseus (The Odyssey). He even steps into the prophetic Bard mode with his poem “The Becoming,” in which he announces “A flower heretofore latent in humans is about to burst,” though he is so annoyingly close to pop philosopher Eckhart Tolle as to be rendering his notions in verse. Reading this book is like watching a film that flickers in and out of focus; however , we may still want to watch Fitzgerald, because if he ever gives up this notion about non-sense, his work promises to be delightful. Fred Dings University of South Carolina world literature in review ...

Juxtaposition of Women, Culture, and Nature in Alice Walker’s Possessing The Secret Of Joy

The present paper focuses on the tradition of women’s circumsicion in the African tribe of Olinkan in Alice Walker’s Possesing the Secret of Joy . The Olinkans are asked by the white settlers to stop women’s mutilation, but Olinkan men continue this custom stealthily to ensure their patriarchial dominance. This novel is a complicated juxtaposition of two different types of oppression: one by White male colonizers over an African native land, and the other one by the native Olinkan men over native women. In this juxtaposition women and land are both victims exploited and manipulated by men, no matter Black or White. This novel is also seen as a fertile ground to analyze the dual domination of both nature and women by the Olinkan men and White colonizers who are both trying to impose their androcentric rules that are created to dominate women and land, respectively.

Racism and Capitalism—Crisis and Resistance

Understanding and opposing racist oppression in the world today requires analysis and clarification of the following: First, what is distinctive about racist oppression in all its forms, in contrast to other types of oppression; second, what are the dynamics and processes of economic exploitation underlying racist oppression in the world today; third, understanding who benefits and who is harmed by the perpetuation of racist oppression in society; and finally, understanding and resisting the traps that antiracists sometimes fall into by not taking the class relationships and class processes into account—sometimes falling into a kind of psychological determinism and leading to conclusions that erroneously locate less oppressed/somewhat advantaged groups as being fundamentally on the side of the oppressors. One strategy to overcome racist oppression in society necessitates an understanding of how antiracists sometimes fall into the trap of failing to understand how class relationships, class stratification processes, and capitalism in particular are today, basically, inseparable from racist oppression, and strategies to eliminate racist oppression must include the personal but must confront the structural power and class relationships that reinforce racist oppression.

Oppression as Approached by Halqeh Mysticism

How should we confront oppression? According to Halqeh mysticism (Erfan-e Halqeh), we face two types of oppression; primary (inner) and secondary (apparent) oppressions. Eliminating oppression and creating justice is possible in two ways; one is to achieve justice through an external act of force, and the other, is that justice will prevail automatically as a result of the human being perceiving awareness, which will then be valuable and enduring. Today, one of the most important missions of the human being is the effort for institutionalizing the principle that in order to establish justice, one must (essentially) gain awareness; otherwise, we must accept justice based on force. If social regulations are not institutionalized, even with continuous supervision and force, the hidden perpetration of crimes and violations continues. Unless mankind perceives the truths of 'being the aspect of God', 'beauty of the Beloved', 'Unified Body', and the like, justice within the universe is unattainable. Index Terms—Halqeh mysticism (Erfan -e Halqeh), modern

Conceptualising Violence Against Women in the Work of the United Nations Special Rapporteur on Violence Against Women

Since the creation of the mandate of the Special Rapporteur on Violence Against Women, its Causes and Consequences (SRVAW) in 1994, each of the three women who have held the position have sought to answer the question of what causes violence against women. The SRVAWs have drawn upon theoretical debates about violence against women and incorporated the ideas underpinning both a continuum of violence approach (that experiences of violence against women are connected through the gender of the victim-survivor and that violence against women is caused by patriarchal power structures) and the theory of intersectionality (that violence against women occurs because of the relationship between different types of oppression). Chapter One examines the relationship between a continuum of violence and intersectionality as approaches to violence against women. Chapter Two then examines how these approaches have been applied within the work of the SRVAW. I conclude that despite the significant progress, there is no easy way to articulate what causes violence against women that simultaneously captures the experiences of women as a class and where an individual is situated within multiple and intersecting power structures. This paper aims to show that the SRVAW’s analysis of the causes and consequences of violence against women would be enhanced by explicitly using the concepts of a continuum of violence and intersectionality in conjunction with one another to create a more holistic analysis.*This paper was written as an honours thesis at the ANU College of Law, under the supervision of Professor Hilary Charlesworth.

Neo-feminism: Dogmatism of the New Ethics

Neo-feminism or second-wave feminism emerged in the USA in the late 1960s in the context of the publications of Betty Friedan, Kate Millett and the rise of various socio-political movements for gender equality. Born as political activism with the main demand of exposing and dismantling the “patriarchal structures”, neo-feminism was gradually instilled into US university campuses where it became the mainstay of “gender studies”. That research was also based on the legacy of French Theory, - a broad set of ideas from French poststructuralist and de-constructivist thinkers (Foucault, Derrida, Lacan), revised by American sociologists, notably Judith Butler. An important element of neo-feminism is its “intersectionality”, a theory of the intersection of different types of oppression in society: patriarchy, racism, sexism, homophobia, transphobia and so on. The study and exposure of patriarchy run parallel to the denunciation of “systemic racism” of Western countries, “colonial consciousness”, “white supremacy” and other systems of oppression theorized by the representatives of postmodern cultural researchers and widely spread in the world. In the US, those theories gave rise to the so-called new social ethics or “Woke” –particular sensitivity to minority issues that became the hallmark of all “progressive” movements. “Woke” ideas, however, increasingly give concern to the majority of the academic community, whose representatives emphasize the anti-scientific and ideological nature of most gender and decolonial studies, as well as the intolerance and strident moralism of the “new ethics”. The article offers criticism of neo-feminism as one of the fundamental elements of the “Woke” culture by Western authors (primarily American and French), who can be defined as representatives of classical liberalism, traditional socialism and paleo-conservatism. They see in the “new ethics” the distortion and degeneration of the ideals of women’s emancipation, freedom of speech, pluralism, anti-racism, democracy and classical freedoms – that is, all the major gains of Western civilization.

Brief Report: The Relationship between Multiple Forms of Oppression and Subjective Health among Black Lesbian and Bisexual Women

This study was designed to explore the relationships between multiple forms of oppression and subjective physical health among a community sample of 85 Black lesbian and bisexual women. Self-report surveys assessing health behaviors, physical and mental health status, and experiences with discrimination were administered during a weekend retreat of a community-based organization serving this population. Structural equation modeling showed there were significant, but different, relationships between subjective health and two types of oppression, heterosexism and weight-based discrimination. Further research on the independent and intersectional effects of multiple forms of oppression on health is needed.

Aging with Pride in Israel: An Israeli Perspective on the Meaning of Homosexuality in Old Age

This article deals with the meaning of aging for gay men and for the lesbian population. A unique segment of the population, approximately 10% statistically, this group has yet to be researched in Israel and has received relatively little attention in gerontological literature. The lack of Israeli research here is particularly remarkable considering the overall increase in aging research. The purpose of the research herein is to examine the world of older lesbians and gay men, to present their experiences firsthand, life stories, remarks and inner concepts. The study attempts to learn from and understand the components that gay men and lesbian experience in old age, the implication of aging for them and whether or not aging brings a change in the understanding of homosexuality and lesbianism. The findings show that aging as a gay man or lesbian means living with many contradictions. On one hand, this study shows that in Israel the aging gays and lesbians are likely to suffer from a double stigma: from homophobia and ageism. The interesting finding of this study is that older gays and lesbians also suffer from a third type of oppression: ageism within the gay-lesbian community. In addition, the study’s findings indicate that the common image of older gays and older lesbians as being depressed, lonely, despairing and inactive sexually is empirically groundless. Old age, it turns out, has some liberating aspects, including liberation from sexual influences and from multiple personal and social obligations.

The Exodus and Racism

THE EXODUS STORY HAS BEEN A SOURCE OF BOTH IDENTIFICATION AND conflict for American Jews and blacks. As a source of identification, blacks saw themselves as Hebrew slaves pitted against white Pharaohs, while blacks' plight resonated with Jewish immigrants. As a source of tension, the Exodus story obscured how Jews were caught between blackness and whiteness. Jews were neither Pharaohs nor slaves but instead functioned as agents of the rul ing elites over blacks. Jewish vulnerability derives from potential abandonment from below and above, a type of oppression not captured by the Exodus story. When Jews combat racism and forge black-Jewish alliances, they reduce their susceptibility to becoming isolated from potential allies. Combating racism thus is central to Jewish liberation. White Christians have an important role in preventing anti-Semitism from disrupting efforts to eliminate racism and build an effective black-Jewish coalition.

Girlfighting: Betrayal and Rejection Among Girls

Back to table of contents Previous article Next article Book ReviewsFull AccessGirlfighting: Betrayal and Rejection Among GirlsMaxine Harris, Ph.D.Maxine HarrisSearch for more papers by this author, Ph.D.Published Online:1 Feb 2005https://doi.org/10.1176/appi.ps.56.2.224-aAboutSectionsView EPUB ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinked InEmail Girlfighting is a serious and intelligent analysis of the cruelty and meanness involved in girls' relationships at each stage of development. The book is also a political challenge to what author Lyn Mikel Brown sees as the destructive messages foisted on girls by a patriarchal world. And therein lies part of the dilemma of the book. In trying to serve two masters, Brown, who is a respected academic and serious student of the life of girls, sometimes has difficulty serving either as well as she might.Brown's book documents the manifestations of girlfighting as girls mature from early girlhood to late adolescence, from gossip and cliques to shaming and hurtful exclusion and name calling. She bases her observations on interviews with girls from first grade to high school and has included the voices of a range of girls with respect to race and economic privilege. Brown is at her best when she is listening to the girls in her sample. She has a wonderful ear for hearing the way girls really talk to each other and the way they explain their experiences to themselves and others. The reader can hear the confusion, anger, and at times sadness as the girls tell of their complicated relationships with other girls.Brown tells the reader early in the introduction that she wants to explore the impact of culture on the relationships that girls have with other girls. Unfortunately, Brown makes the links largely by assertion between what she hears girls say and the culture she perceives. After discussing the back stabbing and betrayal that Brown feels is rampant during middle school. For example, she asserts, "The betrayals girls enact on each other derive largely from the rejection of their marginal place in the social order and their desire to have power—to be visible and taken seriously." Brown fails to give the reader a reason to believe this assertion. Those who share her political perspective will most likely agree with her conclusion, but those who are still struggling with trying to understand why we behave the way we do will not be persuaded.Her last chapter, titled "This Book Is an Action," articulates an empowerment template for any oppressed group. Brown is especially clear that girls and the people who support and care about them must talk back to the messages of oppression. First, they must accurately read the situation that has transpired and break down the sexist-racist-classist messages; then they must correctly label or name the oppression, an act that brings it into the light. The next steps involve finding ways to resist the oppression and ultimately replacing the old attitudes with new feelings, attitudes, and behaviors. By putting girlfighting into the context of other types of oppression, Brown ultimately does give us a reason to care about behavior that at times seems trivial and not emotionally comparable to the sexual and physical abuse that haunts so many young girls and boys. Girlfighting emerges as a challenging, albeit somewhat flawed, work.Dr. Harris is chief executive officer for clinical affairs at Community Connections in Washington, D.C., and the author of several books on trauma and abuse.by Lyn Mikel Brown; New York University Press, 2003, 272 pages, $27.95 FiguresReferencesCited byDetailsCited ByNone Volume 56Issue 2 February 2005Pages 224-a-225 Metrics History Published online 1 February 2005 Published in print 1 February 2005

Creating a Tapestry of Voice and Silence in Michiko Ishimure's Kugai jōdo ( Paradise in the Sea of Sorrow )

Creating a Tapestry of Voice and Silence in Michiko Ishimure's Kugai jödo {Paradise in the Sea of Sorrow) Yuko Kurahashi As a native of Minamata, I know that the language of the victims of Minamata Disease—botii that of the spirits of the dead who are unable to die, and that of the survivors who are little more than living ghosts-—represents the pristine form of poetry before our societies were divided into classes. In order to preserve for posterity this language in which the historic significance of the Mercury Poisoning Incident is crudely branded, I must drink an infusion of my animism and "pre-animism" and become a sorceress cursing modern times forever. —Michiko Ishimure Voice, an effective apparatus of self-expression, allows an individual to challenge obstacles that interfere with his/her personal liberation, free will, and other forms of autonomy. As Dell Hymes (a scholar in ethnography and linguistics) argues, voice provides two kinds of freedom: "freedom from denial of opportunity," negative freedom, and "freedom for satisfaction ," positive freedom (64). Conversely, the lack of this powerful tool (that aids in obtaining multiple kinds of "freedom")—voicelessness— is a handicap that impedes the acts of exploring ourselves, pursuing autonomous desires, and contesting various types of oppression. Sociologist JNT: Journal of Narrative Theory 33.3 (Fall 2003): 315-334. Copyright © 2003 by JNT: Journal of Narrative Theory. 316 JNT Margaret D. LeCompte states that this juxtaposition exists in every discursive field as "privileged and non-privileged voices." LeCompte points out that in discursive fields in which multiple voices collide with one another, some voices are more powerful than others and "speak for" the rest of the community by "hiding or altering data, rewriting or refusing to release the report, blackmailing, or firing the researcher, or many number of their equally effective strategies" (102). People with power (economic, political , institutional, and other kinds) possess the discursive authority to "articulate " their voices, while people in powerless positions—in the margins —lack ways to express their ideas, feelings, and hopes, and are often under pressure to keep silent. How, then, can the subaltern "retrieve" their voices? How can all of us truly "listen," really hear them? Postcolonial feminist theorist Gayatri Chakravorty Spivak reiterates that in order to empower themselves marginalized people (in the Third World and anywhere) must first critically examine their condition. Spivak's Marxist-centered criticism is particularly relevant in contemporary capitalist society where the "less privileged population" continues to grow, and where their voices continue to be trivialized and erased in every aspect of life. Medical discourse is a case in point. Arthur Kleinman, a psychiatrist who researched the narratives of patients suffering from chronic illnesses, found that medical practitioners "have been taught to regard patients' illness narratives with suspicion and causal beliefs" (17); in medical discourse, patients' personal narratives are interpreted "in the light of [practitioners'] own special interest," so that the social values of those in power are reified (52). Hanoch Livneh, who researched the impact that disabled people have on society, define those values as "pervasive social and cultural norms, standards, and expectations" (181). They explain that disabled people internalize "the creation of negative attitudes toward the disabled population" set in those "social and cultural norms," and thus perpetuate their marginalization.1 Japanese writer Michiko Ishimure echoes those findings in her "nonfictional " novel, Kugaijödo (Paradise in the Sea of Sorrow), and she both hears and helps us to listen to subaltern voices. Kugaijödo is about Minamata disease, a fatal neurological disorder caused by ingesting methyl mercury (MeHg). The characteristic symptoms of Minamata disease are "sensory disturbance in the distal parts of extremities, ataxia, disequilibrium , concentric construction of the visual field, impairment of gait and Creating a Tapestry of Voice and Silence 317 speech, muscular weakness or atrophy, tremor, abnormal eye movement and hearing impairment" (Ishimure ii). Children and embryos are especially sensitive to MeHg as compared to adults (Kuznetsov 3). One main pathological damage is the "loss of the granule cells which causes changes in the cerebellar cortex."2 Another is "lesions in the calcarme cortex along the depth of the calcarine fissure."3 The most notable damage is the "degeneration of...

The Theory of Differential Oppression: A Developmental-ecological Explanation of Adolescent Problem Behavior

The developmental-ecological perspective provides a means for understanding how the oppression of children occurs within multiple social contexts that interrelate to produce harmful outcomes for children. Because children lack power due to their age, size, and lack of resources, they are easy targets for adult oppression. Children are exposed to different levels and types of oppression that vary depending on their age, level of development, socioeconomic class, race, and the beliefs and perceptions of their parents. According to the theory of differential oppression, oppression leads to adaptive reactions by children: passive acceptance, exercise of illegitimate coercive power, manipulation of one's peers, and retaliation. Reducing the oppressive acts of adults and alleviating the damaging circumstances that characterize the social environment of children is critical to reducing the prevalence of juvenile delinquency and other problem behaviors.

Conceptualizing Resistance: Women's Leisure as Political Practice

The idea of leisure as resistance focuses attention on the political nature of leisure, and specifically on the potential for leisure to enhance individual empowerment and to bring about positive social change. In this paper, the different theoretical perspectives that have led researchers to the idea of leisure as resistance, including structuralism, post-structuralism, and interactionism, are discussed. Using insights from these perspectives, three issues related to the conceptualization of resistance are examined: the collective versus individual nature of resistance; the question of outcomes of resistance; and the issue of intentionality. It is argued that resistance is, by definition, both individual and collective, and that research on resistance needs to focus on the specific types of oppression and constraint being resisted through leisure. However, while intentionality and outcome are also important aspects of resistance, they should not be seen as defining characteristics. Intentional acts to resist may be more or less successful, and successful resistance may occur without prior intent. Although the focus of this analysis is on women's leisure, the framework developed here can be applied to all forms of resistance, and hopefully can be used to enhance our understanding of leisure as political practice.

Miss Autobody; L’Affaire Tartuffe or The Garrison Officers Rehearse Molière; New French-Language Plays: Martinique, Quebec, Ivory Coast, Belgium

Revolution and rebellion – liberation from all types of oppression – are issues that course through these otherwise disparate French-language texts. Written from the margins – by Africans, women, Caribbeans, gays, Belgians, Québécois -they bring to the centre the concerns of those who want their identities reflected in history. As with most contemporary, post-modern-influenced work, these texts are self-conscious about language, about its influence and power and the possibility to respeak/ rewrite history in the interest of liberation. All but one (L’Affaire Tartuffe is the exception) are being reviewed in translation; and the probable consequences of the filter of translation as yet another restraint to liberation further adds ironic tension to a review of these tales of sometimes reconstructed, sometimes deconstructed, freedoms. This review will deal with texts that vary significantly in theatrical intention and theatrical sophistication; this text will foreground these other texts’ particular approaches and pay less attention to their artistic strengths or shortcomings.

Black Power in the Caribbean Context

strong class system, a general absence of industrial development, and above all, the presence of majority black populations mark the West Indies by contrast with the United States. Notwithstanding obvious resemblances, borrowings, and interchanges, racial subjugation, accommodation, and protest in the two realms reflect different types of oppression, different degrees of access to goals, and different divisions of race and color. The paradoxes of Caribbean racial conflict are soon apparent. More than a dozen major territories, formerly British, French, and Dutch colonies, are now independent, autonomous, or otherwise presumed equal and governed by elected representatives under universal adult suffrage. Ninety-five percent of their population is nonwhite; black or brown men head their governments and occupy