Whenever the political climate becomes racist, totalitarian or based on the notion of unity through community, the role of democrats everywhere is no longer to support the preferences of the majority but to see that the rights of the oppressed are respected, if necessary in the face of numerical superiority.
What is sacred in democracy is not mechanisms but values. What must be respected, absolutely and without concession, is the dignity of human beings – all human beings, men, women and children, whatever their beliefs or their colour, and whether they are many or few.
Amin Maalouf, On Identity
Fire is often used to portray anger. Anger burns and blazes. It inflames the human heart. But it can also be a subtle presence. It can turn totally inward and become depression. It can also hide under several guises. However, unlike resentment, which points to death, anger points to life. For oppressed people, or for oppressed dimensions within the individual life, the awakening and release of anger can be powerfully liberating. Anger is powerful because it has an immediacy, innocence and action in it. The reason that so much evil and corruption are allowed to destroy so many lives is that people’s anger is cleverly managed and quelled into indifference and powerlessness. One of the first targets of prophecy is to locate and kindle this forgotten and neglected anger. Part of the wisdom of living a creative and healing life is to learn the art of using this inner fire well.
John O’Donohue, ‘Fire: At Home at the Hearth of Spirit’, in: The Four Elements: Reflections on Nature
The marks offered them
sure and peaceful sleep,
a way to acquire prestige
and a thousand unnecessary things.
To continue along this path,
they had to harden themselves
against the Lamb and against
His Kingdom of Peace and Justice.
The strategy was always
to gain control
over all the world’s inhabitants,
to acquire all of their wealth,
and appropriate all their glory,
always in obeisance of the Beast.
From Julia Esquivel’s poem ‘Thanksgiving Day in the U.S.’ (1981), published in Threatened with Resurrection/Amenazado de resurrección
Some quotes from Desmond Tutu’s God Has a Dream: A Vision of Hope for Our Time.
On ‘a deep reverence’ for this world:
… all is ultimately holy ground and we should figuratively take off our shoes for it all has the potential to be ‘theophanic’ – to reveal the divine. Every shrub has the ability to be a burning bush and to offer us an encounter with the transcendent.
On a church that is too focused on the world to come:
A church that tries to pacify us, telling us not to concentrate on the things of this world but of the other, the next world, needs to be treated with withering scorn and contempt as being not only wholly irrelevant but actually blasphemous.
On prayer, government and the kingdom of God:
It is dangerous to pray, for an authentic spirituality is subversive of injustice. Oppressive and unjust governments should stop people from praying to God, should stop them from reading and meditating on the Bible, for these activities will constrain them to work for the establishment of God’s kingdom of justice, of peace, of laughter, of joy, of caring, of sharing, of reconciliation, of compassion.
On peace, justice and terrorism:
… instability and despair in the third world lead to terrorism and instability in the first world. … there is no way in which we can win the war against terrorism as long as there are conditions that make people desperate. […] there is no peace without justice, and safety only comes when desperation ends.
God is a God who takes sides. God is God of the oppressed; God enters into their difficult, suffering situations to set things right. God is a God who is concerned to move people from slavery to freedom.
Terence E. Fretheim, Exodus
As the oppressors dehumanize others and violate their rights, they themselves also become dehumanized. … Once a situation of violence and oppression has been established, it engenders an entire way of life and behavior for those caught up in it – oppressor and oppressed alike. Both are submerged in the situation, and both bear the marks of oppression.
Paulo Freire, Pedagogy of the Oppressed
… our identity is partly shaped by recognition or its absence, often by the misrecognition of others, and so a person or group of people can suffer real damage, real distortion, if the people or society around them mirror back to them a confining or demeaning or contemptible picture of themselves. Non-recognition or misrecognition can inflict harm, can be a form of oppression, imprisoning someone in a false, distorted, and reduced mode of being.
Thus Charles Taylor, Multiculturalism