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Psychology and racism
The psychology of racism essay
The psychology of racism essay
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In the article, “Is Your God Dead?” George Yancy makes a compelling argument on the idea of social activism. The argument proposed in the article is influenced by the negative remarks people have made against each other based on gender, race, religion, or sexual orientation. The reason why people like to remark each other negatively is because we do not like to be consider similar. The idea that contributes to this belief is that one person likes to be view better and higher than another person. However, we have been told by religious figures that everyone is made underneath the same image of Jesus Christ. Yancy is trying to achieve realization in his article. In doing so, Yancy mentions various examples of unholy actions performed by people. …show more content…
Also, Yancy correlates his argument with Abraham Joshua Heschel’s work to further emphasize the key concepts of religious truths on suffering. In order for social activism to occur, Yancy first mentions the unholy behaviors people have previously made when encountering a person that is overlooked upon appearances. The author states, “I’ve seen you suddenly look away, making sure not to make contact with the unclean. Perhaps you are preoccupied with texting, consumed by work or a family matter…Your refusal to stop, to linger, to look into her eyes, has already done its damage. Your body has already left a mark in its absence, in its fleeing the scene,” (1-2). This example explains a realistic setting when encountering a person that is less appealing, such as a homeless person, that results into turning the cheek to the side in order to avoid eye contact. Instead of being a good Samaritan, we ignore helping the people in need. Ignoring the people in need leaves the damage mark of selfishness and cruelty. Yancy mentions, “When we turn away like this we behave as if our bodies had boundaries, as if our skin truly separated us from the other,” (2). We are failing to see each other as the image of Jesus Christ. We are portraying an image of separation among each other. The sufferings of others are ignored. There are no actions taken upon to make a difference for the people in need. Heschel makes an argument that the religious truths of suffering are surreal and accurate.
Heschel states, “If there is a shred of life left in your God, full resuscitation might begin with remaining in the presence of that suffering face. If your God is dead, the possibility for a resurrection might be found in attending to the pain and sorrow of that image of the divine there on the street,” (2-3). The sufferings of those in need are found on the streets. As opposed to stopping by and helping out, we continue our day by ignoring the needs of others. If we really are religious as we say we are, then the divine will not be on the streets. However, our God is alive. God created all human beings to be there for one and another. God is challenging all his creations to do the right action on resolving real world problems. The divine on the streets is a test from God to see what his creations will do. Heschel suggests, “we should be mortified by the inadequacy and superficiality of our anguish when we witness the suffering of others, the sort of anguish that should make us weep until our eyes are red and swollen and bring sleepless nights and agonizing days,” (3). As we see the divine on the streets begging for solidarity, it is similar to seeing Jesus on the streets begging for the same thing. We hold our emotions from reality, and do not understand the sufferings of others unless we are placed into their shoes. Heschel’s words are truthful. We put ourselves first, instead of putting the people underneath the image of Jesus Christ first when needed. No one will understand the reality of suffering unless it is experience at
firsthand. The argument on social activism in Yancy’s article is important. The lives of many people will continue to suffer without social activism. Social activism will end injustice and inequality. Yancy states, “We have failed to deepen our collective responsibility,” (6). The responsibility mentioned by Yancy is taking charge on making a difference in today’s society. Social activism will allow many people to come together and fight for a cause they are highly opinionate in ending. These causes can include homelessness, hunger, human trafficking, and many more. Standing together will unite all odds against each other. Think of how the world will be a much better place if we all work together to create a change and difference. People will no longer suffer while living. Instead, we will live a happy life. We are responsible for our own actions. No one is at fault. Yet, we have to put faith into our own words and actions. Yancy questions, “What would America look like, on that day, if we who call ourselves believers, decided to weep together, hold hands together, commit together to eradicate injustice? We might then permanently unlock our sacred doors, take a real step beyond our sanctimoniousness, and see one another face to face,” (7). Working together will build a relationship of unity and mercy as we see each other underneath the same image of Jesus Christ. The reality is this: “Hundreds of thousands of children around the world are suffering. We all have known about the cruel and despicable violence toward transgender individuals. We know about the magnitude of human trafficking, the magnitude of poverty, and the sickness of hatred,” (6). The suffering of the human life is out there. It is up to the people to stop ignoring these true sufferings and start acting on them. If God was dead, then we will all live in a sufferable and dark world. Yet, this is untrue because God is giving everyone an eye opening of the real world. God presents these world’s issues for us to realize the misfortune some people live upon. This eye opening is an inspiration for the people to take action on and finally do holy good. If we say we are religious, then we should take upon our faith and do the religious right. We are told that we all come from the image of Jesus Christ. We are the divine spirit. It is time to start respecting each other and stop ignoring the issues of others that can be easily fixed. It is our call to do the right.
Every person has unalienable rights that cannot be deprived from them. This is includes people of any race and any gender. Humans would fight to their last breath to keep these rights; for the reason that it is their right to do as such. They depict themselves as noble knights who protect everyone’s rights from the evil claws of their enemies. However, are we really fighting for others’ needs? Will we actually protect the rights of others to death even if we disagree? We take a self-righteous stance to convince that we are “magnanimous, noble, and unselfish,” when in fact we are only acting so that the views and thoughts of others can better ourselves. In Walter Lippmann’s article, The Indispensable Opposition, he states this clear and coherent argument and uses various rhetorical techniques to strengthen his claim, including: tone, diction, syntax, and literary devices. All these strategies come together to for this logos based essay that is
Drawing a distinction between being for someone and being with someone, Father Boyle writes: “Jesus was not a man for others. He was one with others. Jesus didn’t seek the rights of lepers. He touched the leper even before he got around to curing him. He didn’t champion the cause of the outcast. He was the outcast.” Such a distinction has significant implications for understanding ourselves in relation to others. While being for someone implies a separateness, a distinction between “them” and “us”, being with someone requires the recognition of a oneness with another, a unity that eradicates differences and binds people together. “’Be compassionate as God is compassionate’, means the dismantling of barriers that exclude,” writes Father Boyle. Accordingly, true compassion is not only recognizing the pain and suffering of others – it is not just advocating for those in need. It is being with others in their pain and suffering – and “bringing them in toward yourself.” Indeed, scripture scholars connect the word compassion to the “deepest part of the person,” showing that when Jesus was “moved with pity”, he was moved “from the entirety of his
Today's world is filled with both great tragedy and abundant joy. In a densely populated metropolis like New York City, on a quick walk down a street you encounter homeless people walking among the most prosperous. Unfortunately, nine times out of ten the prosperous person will trudge straight past the one in need without a second thought. A serious problem arises when this happens continually. The problem worsens when you enter a different neighborhood and the well-to-do are far from sight. Many neighborhoods are inhabited only by the most hopeless of poverty - ridden people while others downtown or across the park do not care, or are glad to be separated from them. Such is the problem in New York City today and in Mott Haven in Jonathan Kozol's Amazing Grace. I have lived in New York City all my life and I had no idea that these problems were going on so close to home. If I live about three miles away from Mott Haven and I am not aware of the situation there, then who is?
Moore does not devote much of his attention to religious ideas. Instead, he examines several different instances of the blending of the sacred and the profane in popular American culture. Moore narrates the direct and indirect effects of the public display of religion for both sacreds and seculars. History, lifestyle, work, education, government, music, sporting events, marketplace, literature, and womanhood influence people. He also brings up how religion can influence racial militancy and terrorism that threaten equality, domestic security, and national identity.
The ideal action we would take as God’s people would be to help those in need, but like the Good Samaritan parable in the Bible, many would not help those in need. It is not always easy to see Christ in the people around us because we are human and we are not perfect. Dorothy explains this statement when she says, “It would be foolish to pretend that it is easy always to remember this” (Room for Christ 2). We need to make room in our hearts for Christ, and also the people that presented to us as Christ.
Innocent members of the community such as Scout Finch prove that there are other mindsets to be taken. “ ‘I think there's just one kind of folks. Folks’ ” (Lee 304). Martin Luther King and his wife Coretta both stood up very publicly and deliberately for their convictions, but even ordinary heroes such as Rosa Parks can spark social revolution. “ ‘I was just plain tired, and my feet hurt.’ ” So she sat there, refusing to get up” (King 3). Social justice is not elusive to everyone, but in cases like the one portrayed in “American Tragedy” differentiation between race and class still affect the minds of prominent members of civilization. In the end, true civic equality is not obtainable for everyone because of age-old practices that encourage racial segregation, communal fear to adjust comfortable habits, and because it would be necessary for all people to take part in such an undertaking, which is neither realistic nor justifiable. Hope for such a day when differentiation and prejudice are no longer prominent in society’s issues is shown in small acts of defiance everyday, by exhibiting respect for all when it is not offered. “She would quickly subordinate her own desires to those of the family or the community, because she knew cooperation was the only way to survive” (Houston
We are surrounded by challenges like abortions, poverty, and violence which all destroy the lives of people that were put here by God and were not able to live because of our choices. It is our responsibility to help and support people who fall into these categories. We should now defend human life and dignity, to make people practice justice and peace, and maintain family life and moral values.
Barbara Ascher’s, essay, “On Compassion,” compels the audience to interpret the compassion and empathy with their underlying definitions. Ascher states “I don’t believe that one is born compassionate. Compassion is not a character trait like a sunny disposition. It must be learned” (189). By depicting deeper meaning from three events which took place in Manhattan, New York, she helps her audience reanalyze the thought process when we believe that we have done something out of the “kindness of our hearts” without some kind of hidden agenda. Ascher requests that her audience takes a deeper look at the idea when she states “Could it be that the homeless, like those ancients, are reminding us of our common humanity? Of course, there is a difference. This play doesn’t end—and the players can’t go home” (189). After referring back to her everyday life examples of what anyone would all call acts of kindness she questions her audiences’ understanding. By analyze these story’s she informs the audience there is a thin line between compassion and pity or being empathetic and being annoyed.
“Those who care for others. live a life, in a divine way, above others” -Anonymous. Even as small children, we are taught to treat others as we would like to be treated, but as we grow older, the world becomes more complex, and the length to which we should stretch ourselves for others becomes unclear. Some people may believe that one must always put others first, while others put other people’s worries and safety far behind their own. Throughout this year I have gathered artifacts, some support these theories, while others do not, and a few support my own theory.
Religion says a lot about someone’s virtues and morals. It unites people over a belief and allows connections to be made. Religious terminology gives the obligation and provides the rules of life. Depending on context, religious wording can make something seem like a bigger power, or it can make things seem as abominations to life and pure evil, such as the “sin to write this. It is a sin to think words no others think and to put them down upon a paper no others are to see. It is base and evil.” (10). The word evil has the power to change people’s morals and change their belief. Everyone was raised in a way where if they were different it is unfair making them also evil. This fear of being “evil” stops anyone from defying the collectivist doctrine because of such negative, yet powerful words. Furthermore, religious acts often involve prayer. People unite in order for them to pray in unison. Something like prayer allows for unity and can also allow collectivism to take place. This reminds the people what is vital and mandatory to live in this sort of society. They are taught that “We are nothing. Mankind is all. By the grace of our brothers are we allowed our lives. We exist through, by and for our brothers who are the State. Amen.” (18). The first part of this prayer, “we are nothing” signifies
Throughout history most religions have been primarily based around putting their God above all others, and showing love and acceptance, however in today’s society religion appears to be the fuel to a fire of hate. Religion as a whole has become the most controversial and the most violent cause behind some of the most world breaking news, from wars in the Middle East, to death threats to doctors in my home town. This violent mentality of religion first is demonstrated in the short story A Father by Bharati Mukherjee. In this short story the main character, Mr Bhowmick, creates a miserable life for himself based on what his religion says is acceptable. His family, however, lived life and cherished the freedoms of living in America by creating happiness and accomplishment in their lives. The jealousy of Mr. Bhowmick for a more joyful existence is demonstrated when his religion drives him to an act of violence out of anger and hate.
The marginalization of the blacks during the 1960’s lead to hateful crime and violence to the hopeless people. The irony of it all was the conservative Christians that were the most immoral and destructive. “God is dead” by Friedrich Nietzsche shows that Christianity and Western society has failed and its morals are no longer practiced. In William Wallis’s Warrant Glen, Will Falke, the protagonist, struggles to live in a society of prevalent abuse and prejudice. His character of being open minded and accepting leads him to further issues of violence and hate. Three themes that are evident in Warrant Glen are violence and hate through fighting with his peers and abuse from his teachers, questioning of his religion and beliefs through
What will you do now? Will you fall down before your Creator and worship? Or will you listen to the voices in your ear that accuse God, and then get angry at Him? Will you worship or will you curse?” – Suffering gives you a chance to prove to yourself and to God that you really want Him. That when you go to church on Sunday or when you pray in the morning, you do not do it out of a routine but that you truly mean it. In another book, Bob Sorge wrote about intimacy with God, he said, “God-worshipers are those who come to God first in their time of need. They seek God’s face and wait on Him to receive directives for the course to take. The secret place becomes the threshold where we wait upon God, seeking His powerful intervention, and crying out to Him for wisdom and
Social stability is the capstone of a fully-functioning society. Social stability is about the condition of freedom from social disorder that is commonly manifested in the custom of inter-group conflict and violence (Sengupta, p. 5103, 2004). It is the condition of sustainable development, and welfare, whereas, society would be free of poverty, hunger, corruption, exploitation and inequality (Sengupta, p. 5103, 2004). It is premised on social development, freedom, and harmony (Sengupta, p. 5103, 2004). There are many components which assist in the achievement of social stability; one being social justice through religion. The purpose of this paper is to examine social justice advocated through religion in an effort to attain social stability.
A belief in God is relevant in our world today based on a number of reasons. Through God, human beings get direction on how to conduct themselves in the world. The word of God enlightens humans on evil, unjust, and worthless actions that they at times fail to acknowledge in both their conscious and unconscious states. God castigates the evil that man embraces. God does not dictate evil on man; however, man is the author of his own evil deeds. God is necessary in the modern world as a representation of good deeds. He directs people to follow a proper and fruitful path that leads people to their freedom. Freedom of a human being should not infringe other people’s rights. God provides a guideline on how to operate without infringing other people’s rights. To ascertain justly means of operation, God promises punishment on individuals who break the law (Hatina 29). In the absence of these measures, human beings behave within the scope of