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
Desmond Tutu, commenting on someone who has ubuntu, says:
This means they are generous, hospitable, friendly, caring, and compassionate. They share what they have. It also means my humanity is caught up, is inextricably bound up, in theirs. … A person with ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good; for he or she has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed, or treated as if they were less than who they are … what dehumanizes you, inexorably dehumanizes me.
From No Future without Forgiveness
Some further thoughts from Barbara Glasson’s A Spirituality of Survival: Enabling a Response to Trauma and Abuse:
Relationships should never be traps; they should hold and not bind. […] abuse is about the misuse of power and to ‘sur vivre‘ is to emerge from underneath the story of oppression.
We are most likely to ‘sur vivre‘ if we know that someone is searching for us, that there is a longing for us to re-surface among those who realize we are missing.
Abuse is not just a blip in an otherwise normal life, it is a total disruption of normality. What is perceived to be normal is in fact destructive.
However, the problem is that a woman suffering abuse:
believes that her experience is ‘just how it is’ and so fails to speak out for fear of destruction on the one hand and ridicule on the other.
In many ways a victim of … abuse does not have choices. Abuse happens to them, they are trapped, silenced, damaged … by others who have taken away any sense of their autonomy or self-worth, they are made into objects.
Those … whose lives have been violated, subsumed and stolen … are called to find freedom, safe enough space in which to claim life and flourish. They are not obliged to submit to repressive, self-denying demands but to find strength and authenticity through the bringing to light of the truth.