Theme 3: Our Fundamental Moral Duty is to Free Oppressed Groups from their Oppression (Part 17)
Excerpt from, “From social justice warrior to Gospel-centered servant of God: An educator’s reflection on critical theory and Christianity” (Linkletter, 2021).
Critical theorists across the various movements and ideologies seek to eradicate the perceived oppression and ensure everyone has equal outcomes in life.
Max Horkheimer’s writings were “largely responsible for developing the epistemological and methodological orientation of Frankfurt critical theory” and influenced later critical theorists (Bohman, 2005). He wrote the following in 1927: “A theory is critical to the extent that it seeks human ‘emancipation from slavery’, acts as a ‘liberating…influence’, and works ‘to create a world in which satisfies the needs and powers of human beings” (Horkheimer, 1927, [1992, 246]). The critical social justice movement is our cultures way of meeting the standards Horkeimer describes above.
Social justice adopts specific perspectives that recognize society is stratified in significant ways across all social group lines (race, class, gender, sexuality, and ability) and recognizes that inequality is structural (built into our society), and it aims to change the inequalities (Matsuda et al., 1993, pp. 6-7). It also believes anyone who supports social justice must be engaged in self-reflection to understand their position within social groups and act accordingly to challenge any inequalities (Sensoy & DiAngelo, 2017).
Bell et. al (2017) ask the following questions: “What knowledge and understanding will move us toward a society that implements political, economic, and social justice?” and, “What action can we take to contribute to this change?” (p. 1). After discussing how oppression is woven deep into Canadian history and has settled itself into politics and economics, they describe the need for a move “toward liberation” (p. 160). And, how the complexity of oppression toward Indigenous peoples means non-Indigenous people will never be able to escape their colonial privilege, even despite a dedication to freeing Indigenous peoples from oppression (p. 162). Non-Indigenous people must continually evaluate themselves and their various privileges by completing a “Cultural Competence Self-Audit” (p. 174). This audit requires the non-Indigenous person to critically evaluate them self regarding how “harmful” or “innovative” they are before entering into a new situation or setting with a marginalized group (pp. 175-177). This emphasis on self-evaluation supports the critical theory idea that it is one’s fundamental moral duty to free oppressed groups from their oppression.
It is my opinion that our fundamental moral duty is not to free oppressed groups from their oppression. It is my belief that only salvation through Christ can save someone from their oppression and as a Christian, it my responsibility to obey God and share the Gospel with others. In chapter four of research paper, I will explain my understanding moral duties from a biblical worldview.
Rebecca
References
(Bell), Banakonda Kennedy-Kish., Sinclair, Raven., Carniol, Ben., & Baines, Donna. (2017). Case critical: Social services and social justice in Canada (Seventh Edition). Toronto: Between the Lines.
Bohman, James. (2005). Critical theory. https://plato.stanford.edu/entries/critical-theory/
Horkheimer, M. (1972b [1992]). Critical theory: Selected essays, translated by Matthew J. O’Connell, et al., New York: Seabury Press; reprinted Continuum: New York, 1992. p. 246.
Matsuda, M. J., Lawrence Iii, C. R., Delgado, R., Crenshaw, K. W. (1993). Words that wound: Critical race theory, assaultive speech, and the first amendment. Avalon.
Sensoy, Ö. & DiAngelo, R. J. (2017). Is everyone really equal?: An introduction to key concept in social justice education. New York: Teachers College Press.
