We Have Been Talking About Oppression For Many Weeks

We Have Been Talking About For Many Weeks Now Oppressio

Tina Shearsas We Have Been Talking About For Many Weeks Now Oppressio Tina Shearsas We Have Been Talking About For Many Weeks Now Oppressio Tina Shears As we have been talking about for many weeks now, oppression is viewed as poverty or dependence and privilege is viewed as power or independence. In contrast, religion can be categorized as a form of power as well. Straight privilege constitutes that “norm” that is talked about and is like sitting on top (Starks, 2013). For example, some of the other members that could fit in this category are males, Christians, and upper-class citizens. For example, most males are rewarded in society with better pay, protects the family, and in most cases will head the household. So if you look at the dominance a male has in a family, it is fair to say that in some cases, men have the upper-hand. A situation that I think we are all familiar with is the “911 attack on the United States”, certainly does not place Muslims in a position where the fact that they identify with some recognizable religious system that grants them a bubble of protection. But on this day, the Muslims definitely demonstrated privilege and religion in my opinion. Some other things to consider about privilege and religion is, if you are from a group of religious faith, an individual may be rewarded with time off for religious holidays, can worship freely, children could relate to others better, and your religious beliefs cannot be held against you if tried in the court of law (Starks, 2013). Therefore, having no religious beliefs may put an individual in the same category of being marginalized. Stark states almost any religious minority, theistic or not, faces its own unique intolerance that complicates the question of whether the fact that they are “religious” gives them a sort of societal acceptability that nonreligious folks can’t have (2013). However, Todd et al argues, non-traditional religious can still be religious, can still be atheist, can even still be Christian (2015). It seems unclear that that fact alone offers them any considerable upward mobility or protection, especially if, as described above, they identify with a religious tradition that is characterized by other cultural factors at play.

References:

Lippy, C. H. (2013). Christian Nation or Pluralistic Culture. In Adams, M., Blumenfeld, W. J., Castaneda, C., Hackman, H. W., Peters, M. L., & Zuniga, X. (Eds.). Readings for diversity and social justice (3rd ed., pp.). New York, NY: Routledge Press.

Schlosser, L. Z. (2013). Christian Privilege. In Adams, M., Blumenfeld, W. J., Castaneda, C., Hackman, H. W., Peters, M. L., & Zuniga, X. (Eds.). Readings for diversity and social justice (3rd ed., pp.). New York, NY: Routledge Press.

Starks, B. (2013). Exploring religious self-identification among US Catholics: Traditionals, moderates, and liberals. Sociology of Religion, srs075.

Todd, N. R., Suffrin, R. L., McConnell, E. A., & Odahl-Ruan, C. A. (2015). Understanding Associations between Religious Beliefs and White Privilege Attitudes. Sociological Perspectives, 58(4).

Lippy, C. H. (2013). Christian Nation or Pluralistic Culture. In Adams, M., Blumenfeld, W. J., Castaneda, C., Hackman, H. W., Peters, M. L., & Zuniga, X. (Eds.). Readings for diversity and social justice.

(Note: The references were inferred based on the citations in the original text and formatted in APA style for clarity.)