Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Identifying and studying social problems in society
Process for identifying social problems
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Identifying and studying social problems in society
Nobody lives in the same world as anybody else. Everyone perceives the world in their own unique way. These perceptions can differ according to upbringing, the society in which one lives, religious beliefs, etc. However, people are not the only ones who hold view the world. Societies in themselves develop social standards, stereotypes, or labels to categorize different people in, whether that is due to race, religion, or any other reason. These general categories can make identifying problems like racism, sexism, etc. more difficult to address because it limits real conversations about the issues at hand. Discussing problems from a removed perspective can be challenging, but it is crucial in addressing these social problems. The novel Americanah, by Chimamanda Ngozi Adichie, creates this third space of conversation in which she is able to analyze the roots of many of these problems, not from a Nigerian perspective or an American perspective, but rather a new articulated conscious
Ifemelu loved to be direct and tell things how they really were. She did not like to sugar coat things and she often found it irrational when others did so. Ifemelu was able to create her third space using critical analysis, her willingness to have conversation, and her blog. Ifemelu was able to see things from a unique perspective given her background. She grew up in Nigeria, but moves to America in early adulthood. Ifemelu stayed in America for 13 years, but then decided that she wanted to return home. Ifemelu was able to analyze these social problems because she saw each perspective as subjective, and not actually the truth. Ifemelu only observed the reality of situations. She was able to recognize the different influences that drive many stereotypes. By transcending this Ifemelu was able to reach the core of many issues by allowing repressed thoughts to flow
people of different ethnicities. Such harm is observed in the history of North America when the Europeans were establishing settlements on the North American continent. Because of European expansion on the North American continent, the first nations already established on the continent were forced to leave their homes by the Europeans, violating the rights and freedoms of the first nations and targeting them with discrimination; furthermore, in the history of the United States of America, dark skinned individuals were used as slaves for manual labour and were stripped of their rights and freedoms by the Americans because of the racist attitudes that were present in America. Although racist and prejudice attitudes have weakened over the decades, they persist in modern societies. To examine a modern perspective of prejudice and racism, Wayson Choy’s “I’m a Banana and Proud of it” and Drew Hayden Taylor’s “Pretty Like a White Boy: The Adventures of a Blue-Eye Ojibway” both address the issues of prejudice and racism; however, the authors extend each others thoughts about the issues because of their different definitions, perspectives, experiences and realities.
Both authors have taken the deliberative to uncover the unconscious phenomenon that controls and affects how people interact, make perceptions, assumptions and even decisions in life. Most of these biases that people tend to have against other races are shaped and reinforced by one’s surroundings and experiences. It is therefore important expose these biases so as to grow as a society and extinguish the white privileges. Unless America is ready to face the truth about the existing biases, racial tensions and incidences will continue to
Hill Collins’ theory is built around the idea of intersectionality. She defines this concept as “systems of race, social class, gender, sexuality, ethnicity, nation, and age [that] form mutually constructing features of social organization” (Hill Collins, 2000, p. 299). Society attempts to categorize its members into groups and project “controlling images” that offer a stereotypical view of a person onto its members (Hill Collins, 2000, p. 69). These images are limiting and are unable to capture the multiplicity of individuals. Rather than seeking to pinpoint a single characteristic to describe and understand a social actor, Hill Collins calls for an analysis that considers how these various systems of classification come together and intersect – intersectionality. When intersectionality between these systems is not present or acknowledged, people tend to be classified by only a very restricted number of categories. These in turn impose controlling images on an individual and are used to define him or her. Hill Collins offers the example of African-American women whose controlling images include “mammies, matri...
According to Dei & Caliste (2000), this form of modern racism is based, among others, on conditions that are socially created which maintain and reinforce such environment. A critical understanding of the structural patterns, the identity of the dominant group, and their social location necessitates that these practices be identified. Second, being aware of the invisibility of whiteness can dismantle the system of oppression (Yee, 2005, p. 90). Recognition is not enough since social service workers collude with the status quo. Despite recognizing its existence, they have failed to see themselves as implicated in the same structure that oppresses them. Third, when systematic oppression and the clandestine identity of the whites have been concretized, discussion can be directed from a common generalization of the whites to a more contemporary understanding of the patterns of racism (ibid, p. 91). There must be a conscious exposure of the dominant group’s action as inviolable and natural; any analysis must reveal what identity and culture operate to further commit this systemic form of oppression and racism in the practice. Lastly and importantly, an effective and meaningful solution to the problem necessitates an understanding of whiteness and oppression (ibid, p. 95). Else, it will be more of conflict of rhetoric rather than, as what Dei & Caliste (2000) implied, an analysis of racial relations within broader sociological
With this understanding it can be acknowledged that one can be an oppressor at one point in time but be oppressed at another. These roles are constantly changing based on a variety of factors. Integrative anti-racism allows a better understanding these social oppressions. The author argues that in order for oppression to be vitally explored, the factors that create oppression must be realized. Oppression gives material advantage to the oppressor. "All social relations have material
Different ethnic, religion and genders depict different pictures of the world around them. Based on the novel Native Son by Richard Wright the main character Bigger, a mixture of the names big and nigger expressed himself in various ways. Being an African American male in a world where black males were assumed to amount to nothing, Bigger felt that his worth as a male was just that much. His outlook on other males such as Caucasian races worth was as much as the world if they had money, and if they didn’t they were a step ahead of him in the triangle of life. Females weren't exempt from the triangle but he felt that African American females didn’t understand the place of a black male and made them feel like they had no business on the earth, while Caucasian females were above everyone. Bigger felt that there was nothing they could do wrong. Bigger saw the bigger picture such as underneath the light there would be nothing wrong but once the lights goes out there is everything wrong with just the thought.
Muhammad Ali, a famous boxer, once said, “Hating People because of their color is wrong. And it doesn’t matter which color does the hating. I’s just plain wrong” (Goodreads, 2015). For many centuries, ethnic conflict between the humans have existed immortally due the never changing differences of culture and values, spinning the cycle of war. Fortunately, some have ended however some still remain immortal in the eyes of those who have experience struggle to this date. The lack of awareness of problems in a cultural crisis concerning those who fall victim to a system and society that discriminates and alienates. With assistance of Critical Race Theory, this essay will examine how the role of race with has affected has caused consequences within the lives of marginalized groups within society through the lives and their relationship with those in their communities.
Explaining how to challenge the discriminatory attitudes that remain rampant throughout the world, Mary Robinson, UN High Commissioner for Human Rights, in a recent article, quotes the incisive words of Archbishop Desmond Tutu: "We are all of equal worth, born equal in dignity and born free and for this reason deserving respect. . . . We belong in a world whose very structure, whose essence, is diversity almost bewildering in extent, and it is to live in a fool's paradise to ignore this basic fact."
Clenora Hudson-Weems, founder of Africana womanist theory, defines Africana womanism as “an ideology created and designed for all women of African descent. It is grounded in African culture, and therefore, it necessarily focuses on the unique experiences, struggles, needs and desires of Africana women” (Hudson-Weems, 2007). Finding the existing philosophies dealing with women’s issues lacking, Hudson-Weems sought out a new perspective that would reflect the unique experience of Africana women. This paper explores the formation of Africana womanism and how it departs from traditional feminist theory. While Africana womanism claims to better meet the needs of Africana women than traditional feminism, there are a number of fundamental deficiencies in that theory as well. This paper will focus specifically on Black feminism in examining this failings.
The way humans look externally and feel internally has been a barrier and the kernel to many of America’s social conflicts. Audre Lorde’s essay, “Eye to Eye: Black Women, Hatred, and Anger,” attempts to answer why Black women feel contempt among one another. It resonates that Black women, in lieu of their hatred for each other, should replace it by bonding together because they share the same experiences of being women and Black. In the essay titled, “Colorblind Intersectionality,” penned by, Devon W. Carbado seeks to expand the definition of “intersectionality,” which is a theory Professor Crenshaw initially introduced as a, “Drawing explicitly on Black feminist criticism,” (Carbado 811). Carbado is able to provide other forms of intersections by
Here it should be kept in mind that Neither class nor gender or race place unaccompanied as managing main beliefs of civilization, instead they profoundly interconnect, overlie, entwine, concurrently arranged, and knit fabric of all people’s understandings and beliefs i.e. man and woman, gay and straight, white and black, rich and poor and so onwards. Even as any sole of these cluster individuality may be additional significant at a specified instant in the life of one individual (like, gender in case of rape of a woman; race in case of an African American man or Latino if in case outlined by police force), collectively they outline the total understanding and expertise of all groups ().
Through her juxtaposition, she undermines the stereotypes that continue to characterize Africa as backwards and traditional, proving instead that colonialism has produced a cross culture where the two are intertwined. Adichie portrays the persisting existence of traditional African culture through Odenigbo’s mother – who symbolizes the extreme end of traditional beliefs. When Odenigbo’s mother visits Odenigbo and Olanna at their apartment in Nsukka, she is immediately personified as the traditional Nigerian village woman. Unaccepting of modern attitudes and advancements, she “peered suspiciously at the stove, knocked on the pressure cooker and tapped the pots... ...
This report will address three fundamental themes of intercultural comm-unication: stereotyping, discrimination, prejudice, essentialism, and their func-tions in every day life, relativism and ethnocentrism as a role in worldview, and the rapid increase in cultural diversification around the world. Gender and sexuality are not deemed relevant to the case at hand, and will not be exam-ined in this report.
Okonkwo is a self-made man. He achieves greatness through his own hard work and determination. Okonkwo started his life without the benefits that other young men had. His father, Unoka, was a lazy man. He had acquired no honorary titles. When Unoka died, Okonkwo did not inherit any barn, title, or young wife. He merely acquired his father’s debts. Therefore, Okonkwo sets about to make a name for himself and to achieve greatness in his community. He diligently plants and harvests his yams, building a farm from scratch. He builds a large commune for his family. He marries three wives; one of them was the village beauty. He acquires two titles. Okonkwo is not a failure, like is father was. In Umuofia, “achievement was revered”, and Okonkwo’s achievement was immense (8). He was “clearly cut out for great things” (8). To the Igbo people, Okonkwo epitomizes greatness and success.
There is a dangerous and often deadly problem in the world today. It reaches beyond political and religious boundaries and spans across all economic and social statuses. It affects the homeless, middleclass, and the richest people in society. The problem is prejudice. In America, when we think of prejudice we often think of it in terms of Black and White. However, prejudice is much more than that. It is a broad term that can encompass things like racism, sexism, and religious persecution.