In historical manner, racialization in every generation has shaped their own identities with opposition and resistance and is a forever changing concept in viewpoints, conflicts, and redefinition. Third, voice against dominant opinions is an effective way to notice how the structures, processes, and practices continue to provide racial inequality. This makes the critical race theory effective for the narratives and stories from the viewpoints of those persecuted. It is a political expression of power relationships and minority perspectives challenge the account from dominant groups. Critical race theorists say the beliefs of master narratives are not objective but are chosen to be by others.
Heavily influenced by Max Weber, Peter Berger was interested in finding the meaning of social structures. This theme is apparent throughout his book The Sacred Canopy (1967), in which he drew on the sociology of knowledge to explain the sociological roots of religious beliefs. His main goal is to convince readers that religion is a historical product, it is created by us, yet also has the power to govern us. Society is a human product. Berger made it very clear from the beginning, that society is a dialectic phenomenon; it was produced by us and in return, produced us too.
This caused rebellions between religions on which is more important and which should be the main religion of England. This is just like how in Hartford the church and the state were separated so that it could be more focused on their own part. Religion can affect how a society can be functioned, it has a big impact on the development of a colony or
Racial uplift acts a problematic between the dialectic of individualism and community because it alters the way of thinking and identifying oneself. As one examines the interaction among characters in the novel, it is of valuable to notice the practice of recognition and misrecognition that occurs. The conflicts of misinterpretation and generalizations play role, that of which affect the identification of the narrator. Ellison immerses the text with the narrator's cultural background, his thoughts of hibernation, and the guidance of specific characters in the text in order to display the development of the narrator and his handling of the dialectical balance between individualism and
Religion is an instrument of faith and a means of expression. However, in Kurt Vonnegut’s novel Cat’s Cradle, religion is a tool of manipulation, a series of “bittersweet lies” created by Bokonon, a martyr of the people, intended to engage the minds of the natives of San Lorenzo to divert their attention from the myriad of difficulties they encounter. Religion is not the only apparatus of distraction; characters in the novel function to assist with Bokonon’s conspiracy. Mona Aamons Monzano may appear to be a tool of oppression, however she is an instrumental part of implementing the necessary religion of Bokononism into the San Lorenzan society. Mona retains heavy influence due to her role on the island; her devout practicing of Bokononism
Accordingly, characters in fiction are defined by whatever philosophies the author envelops the character in. This develops them and opens the door for a change in characterization purely through the vehicle of a philosophical environment. John Gardner’s Grendel exemplifies this method of change by surrounding Grendel, the ostracized monster who acts as the main character, with an array of disparate philosophies. From this list, Grendel chooses those to integrate into his own philosophy. The progression of philosophies from Christian thought to nihilism to empiricism throughout the novel shows how the meaning Grendel gives to life changes as the philosophical environment crafted by Gardner changes.
Structuralism, as stated by Ajandi, examines inequities in power by revealing structures as the root of problems, rather than the individual (2018). Structuralism influences on AOP; it defines itself through structural power and its wrath of inequalities on those unlike the dominant group. AOP upholds the idea of relieving the sense of blame the individual holds and identifies their problems stem from the structures and systems put in place with the intent of discriminating against them. Anti-oppressive practice goes one step further with the concepts of structuralism by expressing the dire need for communication. According to Wilson & Beresford (2000), anti-oppressive practice promotes knowledge and expertise in each situation with every different service user, as no two situations require the exact same theories and practices.
For example, in a pre-axial civilisation, like ancient Egyptian and ancient Mesopotamia, the land of the God/s was always considered ‘pure’ whilst the land of the living was considered ‘polluted’. This distinction was highly symbolic because it established the boundaries between the two realms. Furthermore, this distinction reinforced the spiritual order as the dominant order because it was portrayed as an ideal image which a pre-axial civilisation
“Conformity is the jailer of freedom and the enemy of growth.”- John F. Kennedy This essay will discuss the concept of conformity and the reason why it is so prominent in societies; this will be justified via the use of case studies. It is essential to understand that social influence, which refers to how people impact our personal thoughts, feelings and behaviours (Sutton et al, 2013) results in conformity which is the junction of ones beliefs, feelings and actions (Sutton et al, 2013). The most common research with regards to conformity has been directed at the ‘static social influence environments described by relatively micro level theories (Cialdini et al, 2003). However society provides researchers with ample evidence, which highlights the presence of conformity due to this ideology of social norms. Society has developed ideals known as social norms; they are the unspoken values, attitudes, behaviours and beliefs of a collection of people (Straker, 2002).
W.E.B. DuBois, one of the pioneers in Critical Whiteness Studies, emphasizes the interrelation between “the relative invisibility of whiteness” (ibid.) and the maintenance of white supremacy, which underlines the political nature of Critical Whiteness Studies insofar as its premise is to question and challenge existing societal structures. According to Frankenberg, whiteness is a construction or an identity that is inseparable from racialized dominance (ibid. : 9).