Summary Of The Five Faces Of Oppression
THE FIVE FACES OF OPPRESSION
Name
Institution The Five Faces of Oppression
Marion Young
Marion Young was a philosopher whose work spread across a number of topics. Her work remarkably spreads over five topics, which are feminist phenomenology, global justice, ethics and social justice, democratic theory and security. Her works bring out her full dedication as a philosopher. I will look into a selected few from her 18 essays(Young, 2003).
In her works on power, justice and state theory, Young critically employs the use of an evaluative method that mirrors and wrestles with the normative concepts. In this topic, she draws her evidence on real historical cases. Here, she tries to fight structural injustices. When she pointed out a number of cases of injustice when approaching the “Five Faces of Oppression”,she brought …show more content…
out cases of exploitation, powerlessness, violence, marginalization and cultural imperialism(Young, 2003). She severally blends each of these facets with a number of the works that she critically analyzes. She describes each using outstanding characteristics. In her illustration, there are a number of cases that blend with the experiences of a number of different groups. These are the people of color and the working class. She reacts to the five faces of injustice in a very outstanding manner to the point that she looks into matters that unfairly put a particular number of people in the snares of the law. She later stops the scrutiny after realizing that some sources of injustice had been suspended over time. She fearlessly looked into injustice while referring to people of color and women.
Although Young’s contemporaries did not like the fact that she was so into her work on feminist phenomenology, it was one of the most heard topics amongst others. She had developed negativity towards her work on phenomenology. She thought that it put women in a state of victimization and that it created an obstruction to some feminist questions. Her fellow writers of this topic did not share her views.
Young rebelled against women’s thoughts on their physique and how they related to the physical world. She touched on pregnancy, breastfeeding, menstruation and much more. She provided room for one to judge the sociological and political heights of gender and sex. Young intellectually merged the aspects of feminism with each other permitting one to distinguish what linked them. Her work “Throwing like a Girl” gracefully rhymes with her as a mother as she watches the girls playing soccer and the way they react to each other and to the ball(Young, 2003). The insights from this work open doors for other feminist writers’ motivations and also create room for feminist inquiry.
Amata Miller
Amata Miller is well known for her power on issues on justice, both domestic and global. She also dutifully invested in the Social Teachings at the Catholic Church. She facilitates the Myser Initiative by inviting speakers throughout the curriculum. She is also a member of the board of the Partnership for Global justice. In 2003, she managed to get an award from the Archbishop Roach Award in Social Justice(Culhane, 2003).
Her interest in social justice is so eminent in regard to her efforts and philosophies on justice.
She has a fervent conviction that the society should embrace economics as a device for nurturing impartiality, social justice and fairness. At Mary Grove College, she wore a number of hats for her efforts in campaigning for economic and social justices(Culhane, 2003). Sister Amata claims that when she sees her former students and the participants in her workshops grow into representatives of social justice, she feels quite relieved. She feels like she has made a lifetime fullfilment. She proves her word when she says that the society should embrace economics as a device for promoting social and economic justice by helping out financially(Culhane, 2003). We see this when she played a major part when she helped in the Finance Committe in the Mary Grove Trrustee group during a time when they were facing difficulties in their finances. She helped them to socially invest and make sure that the shareholders’ declarations were safely filed. She also encouraged the congregation to contribute through having fund-raisings so as to save for the
future.
The ‘future’ majorly catered for the needs of the retired members(Culhane, 2003). She went ahead to put such motives in several religous gatherings. She also helped the religous women in Michigan by advancing and reimbursing them. This reveals the other side of her as beinga feminist and looking toward the security and justice concerning the woman character in the society.For a number of years, Sister Amata broadly wrote and taught on issues concerning economic justice. She has also courageously touched on topics like war in Iraq and its economics(Culhane, 2003). References
Culhane, K. (2003). Healing by Heart: Clinical and Ethical Case Stories of Hmong. Vanderbilt University Press.
Young, I. M. (2003). The Logic of Masculine Protection: Reflections on the Current Security State. Signs: Journal of Women in Culture and Society, 29(1).
.
Name
Institution The Five Faces of Oppression
Marion Young
Marion Young was a philosopher whose work spread across a number of topics. Her work remarkably spreads over five topics, which are feminist phenomenology, global justice, ethics and social justice, democratic theory and security. Her works bring out her full dedication as a philosopher. I will look into a selected few from her 18 essays(Young, 2003).
In her works on power, justice and state theory, Young critically employs the use of an evaluative method that mirrors and wrestles with the normative concepts. In this topic, she draws her evidence on real historical cases. Here, she tries to fight structural injustices. When she pointed out a number of cases of injustice when approaching the “Five Faces of Oppression”,she brought …show more content…
out cases of exploitation, powerlessness, violence, marginalization and cultural imperialism(Young, 2003). She severally blends each of these facets with a number of the works that she critically analyzes. She describes each using outstanding characteristics. In her illustration, there are a number of cases that blend with the experiences of a number of different groups. These are the people of color and the working class. She reacts to the five faces of injustice in a very outstanding manner to the point that she looks into matters that unfairly put a particular number of people in the snares of the law. She later stops the scrutiny after realizing that some sources of injustice had been suspended over time. She fearlessly looked into injustice while referring to people of color and women.
Although Young’s contemporaries did not like the fact that she was so into her work on feminist phenomenology, it was one of the most heard topics amongst others. She had developed negativity towards her work on phenomenology. She thought that it put women in a state of victimization and that it created an obstruction to some feminist questions. Her fellow writers of this topic did not share her views.
Young rebelled against women’s thoughts on their physique and how they related to the physical world. She touched on pregnancy, breastfeeding, menstruation and much more. She provided room for one to judge the sociological and political heights of gender and sex. Young intellectually merged the aspects of feminism with each other permitting one to distinguish what linked them. Her work “Throwing like a Girl” gracefully rhymes with her as a mother as she watches the girls playing soccer and the way they react to each other and to the ball(Young, 2003). The insights from this work open doors for other feminist writers’ motivations and also create room for feminist inquiry.
Amata Miller
Amata Miller is well known for her power on issues on justice, both domestic and global. She also dutifully invested in the Social Teachings at the Catholic Church. She facilitates the Myser Initiative by inviting speakers throughout the curriculum. She is also a member of the board of the Partnership for Global justice. In 2003, she managed to get an award from the Archbishop Roach Award in Social Justice(Culhane, 2003).
Her interest in social justice is so eminent in regard to her efforts and philosophies on justice.
She has a fervent conviction that the society should embrace economics as a device for nurturing impartiality, social justice and fairness. At Mary Grove College, she wore a number of hats for her efforts in campaigning for economic and social justices(Culhane, 2003). Sister Amata claims that when she sees her former students and the participants in her workshops grow into representatives of social justice, she feels quite relieved. She feels like she has made a lifetime fullfilment. She proves her word when she says that the society should embrace economics as a device for promoting social and economic justice by helping out financially(Culhane, 2003). We see this when she played a major part when she helped in the Finance Committe in the Mary Grove Trrustee group during a time when they were facing difficulties in their finances. She helped them to socially invest and make sure that the shareholders’ declarations were safely filed. She also encouraged the congregation to contribute through having fund-raisings so as to save for the
future.
The ‘future’ majorly catered for the needs of the retired members(Culhane, 2003). She went ahead to put such motives in several religous gatherings. She also helped the religous women in Michigan by advancing and reimbursing them. This reveals the other side of her as beinga feminist and looking toward the security and justice concerning the woman character in the society.For a number of years, Sister Amata broadly wrote and taught on issues concerning economic justice. She has also courageously touched on topics like war in Iraq and its economics(Culhane, 2003). References
Culhane, K. (2003). Healing by Heart: Clinical and Ethical Case Stories of Hmong. Vanderbilt University Press.
Young, I. M. (2003). The Logic of Masculine Protection: Reflections on the Current Security State. Signs: Journal of Women in Culture and Society, 29(1).
.