The moral approach of social work is fundamentally based on the idea of social justice. It is among the fundamental principles of social work practice. The commitment to provide social equality extends to both minor- and large-scale issues (Romero, 2020). Professionals at the societal level typically assist neighborhoods, organizations, and the general public. Due to this, advocating for social justice is frequently associated with the macro practice (Romero, 2020). Social workers at the macro level fight for accessibility and fairness for all individuals, irrespective of their sex, color, religious preferences, or socioeconomic status.
Equal and fair services that concentrate on the unique requirements of localities and the people who live in them are crucial for achieving social justice and guaranteeing similar possibilities for prosperity. Encouraging legislation to eliminate structural obstacles is one way to advocate for justice (Romero, 2020). Being a part of the Color of Change movement has helped me broaden my perspective on things I had prior perceived differently. The online campaign has addressed many issues encompassing negative viewing of people of color by global communities.
The movement aims to promote love for all humans without making distinctions based on ethnicity or complexion. The actions taken in this direction include altering the viewpoints of those in charge of making decisions in businesses and the authorities, which contributes to reducing the unfriendly nature of racial minorities in any area where the aforementioned social injustice is rife. Through spearheading initiatives, I have helped those who suffer from low self-esteem and are stigmatized due to their background. Despite the numerous risks associated with advocating for social justice, criticizing injustice is one of the few courageous ways to hold corporate and governmental leaders responsible (Romero, 2020). All of this is feasible by researching social disparity structures and developing a workable solution to reduce social injustice and, in the end, revolutionize the world.
Reference
Romero, M. (2020). Sociology engaged in social justice. American Sociological Review, 85(1), 1–30.
Mental health has been the forefront issue recently, especially after the onset of the global pandemic. As non-physical health issues are becoming more accepted around the world, health authorities and governments strive to bring forward plans that will minimize the risks for all affected, directly or not. Activists all over the world are fighting for safe spaces for people of all ethnicities, genders, religious affiliations, and so on to feel comfortable discussing their mental states.
Similar to other spheres, those with mental illnesses from the lower socio-economic class are likely to have less access to the necessary resources. According to Schrick, diagnosing mental illness remains a difficult task that does not provide black-and-white answers. Furthermore, those suffering from such issues are often still met with the stigma of insanity or weakness, depending on the cultural outlook on mental health issues (Austin, 2014). Although mental disorders have one of the most damaging impacts on role functioning, according to the U.S. Department of Health and Human Services, as quoted by Austin (2014), they are often disregarded. However, it is difficult to imagine the U.S. taking nationwide action on mental health due to the absence of healthcare for physical health, which is widely accepted as a serious issue. Hence action must be taken to overcome the stigma.
Due to the prevalence of freedom of choice as one of the American values, implementations of such caliber are difficult to get approval for. However, various scholars and health professionals suggest personal interventions such as getting treatment, avoiding the temptation to self-isolate, and speaking out against the stigma (“Mental health: Overcoming the stigma of mental illness,” 2017). Bringing awareness to the issues of mental health and increasing the validity of the such type of disease in the eyes of the public is helpful to the individuals struggling, as well as to the community as a whole.
Reference
Austin, Michael J. (2014). Social Justice and Social Work: Rediscovering a Core Value of the Profession. Web.
Mental health: Overcoming the stigma of mental illness. (2017). MayoClinic. Web.
Nussbaum’s theory approaches restoring human dignity in society. The aged have lost dignity because few people can take care of the needy aged people. Socially, the aged have fewer friends and accompaniments because of their unproductive state. They are often vulnerable to solitary lifestyles since no one sees something valuable in them. In societies, the aged live among the energetic people, but they are never treated humanely because most people are materialistic, and there is nothing the older people offer at that age. No more attention is given to them, so many suffer from depression.
The aged within the society live in poor houses among the racists who are never concerned with the issues affecting older adults. It is not deniable that the physical appearance of the aged is not attractive, but its love keeps us tied with them. Older people are vulnerable to rejection by society due to their physical appearance. For instance, if some people have been sick for a long time, their health status deteriorates significantly, affecting their physical appearance. Too many drugs make one look older than their actual age, and when one ages, their physical appearance is prone to rejection, especially with the rise of modernism. The old homes are always doomed to silence because few friends visit them. Policing has negatively changed the solitary state of the aged people, especially the Black American people, due to their way of life (Serchen et al., 2020). Society needs a total reformation to equalize people on the same grounds. Human dignity should never be compromised at all costs because it’s not treatable or correctable when it extends to a particular state.
Amartya Sen’s transcendental theory of justice
The approach of Sen’s theory of justice is the capability of people despite their status. For instance, the aged have different advantages unnoticed by society, though none is concerned about them. Older people have the last priority in workplaces because they have less energy to deliver the amount of exemplary service to organizations. Thus, they are considered less profitable and useless, yet they have been of service for a while. There is less tiresome work that they can deliver perfectly, but the conception of denying them jobs has been instilled in the minds of employers.
The economic injustices are prevalent, yet no one rises to voice their grievances because the retirement benefits are not helpful. They are released in relatively small amounts that can be referred to as fragments. It is worth noting that not all older people have retirement benefits authority, especially the population of older women who were dependent on their husbands when they were employed. When the country’s economic analyzers assess the status of the economy, the older people are regarded as the first group of the population that is pulling the economy backward because they are entirely dependent. In contrast with the young population, they are dependent but very productive at a certain age. It is not by choice for the people to have a retirement benefit plan but of the state laws, though the plan seems to be weightless when one gets old because the government has to dictate how one shall use the money saved with them. Many older people are suffering from deadly diseases because they have no source of income that could cater to their hospital bills. The economic vulnerability of older people to succumb to poverty is very high compared to the other groups of age classes, with the highest death rate due to dietary-related diseases and disorders.
Sean’s theory discourages individualism and promotes the welfare of all people in society. African American women, mainly those with lower incomes, have high chance of losing their retirement pension if the state experiences economic downturns. On the side of health issues, the technology employed in hospitals does not favor the aged people, implying that the government does not put much consideration into their existence when drafting its programs. Some of the health challenges are inappropriate technology to treat the aged who have suffered falls and care-intensive when struggling with life in their last minutes on earth. The intensive care unit suits only the sick people, not the weak-bodied people. The process of releasing the money takes a long such that any financial crisis challenging the government can alter the release and the amount of the money.
John Rawl’s Theory of Justice
John Rawls’s Theory of Justice is another vulnerability among older people that deprives them of the courage to face life’s challenges, including the ability to have a healthy body. It stresses fairness in all economic, social, and political aspects. Many older people, especially the African American population, have a negative attitude toward the government, and a number of them feel having their rights compromised over other peoples’ rights. When a person becomes old, white, or black, there are high chances of having a changed mind such that thinking capacity goes low.
The aged have few friends because the generation is hitting its climax and the remaining ones mostly spend time alone. One may refer to the couples as the lucky ones, but they, too, are vulnerable to low attitudes. Everyone deserves warm acceptance and spending time with others despite their age. Attitude affects the life of everyone significantly. For instance, the young aspire for a better and flourishing future because of the positive attitude and the possibility they see in themselves. The aged cannot work for a better life because nothing seems interesting in old age. The aged are often disadvantaged in government Practices. For example, on the issue of political matters, they are not represented, nor do their grievances reach the higher ranks of government. They are constantly discriminated against on the providence of government services, especially those discriminated against based on race. The issue of judging people based on color, even among the aged, has adversely lowered self-esteem and sent many into graves due to complications brought about by the negative attitude.
The social injustices based on racism, ageism, social class discrimination, and sexism affect the races and government structures to provide social amenities. There should be fairness in public facilities despite disparities prevalent among the population if equalization and justice are maintained. Older people are rarely included in any policy-making; thus, their rights are less addressed accordingly. The state of the aged people being paid low wages has rendered them poorer such that they cannot pay hospital bills, which is why many Hispanic and American black people are leading in death rates and chronic diseases in women.
Reference
Serchen, J., Doherty, R., Atiq, O., Hilden, D., & Health and Public Policy Committee of the American College of Physicians*. (2020). Racism and health in the United States: a policy statement from the American College of Physicians. Annals of Internal Medicine, 173(7), 556-557.
Justice is important in a country and should be applied equally in crime and social setup. Social justice demands that everyone be given equal economic, political, and social rights regardless of their social class or race background (Chisholm-Burns et al., 2021). During John F. Kennedy’s presidential campaign in 1965, he was unhappy with children loitering on the streets while others were in school. John F. Kennedy saw the need to develop a learning culture for all children in the United States. Ending the helplessness in children would require disrupting the culture of poverty that was passed from generation to generation through education. The move to operate Head Start was to promote social justice in education for children. Head Start was initiated and started in the summer of 1965 by Lyndon Baines Johnson (Pillay, 2018). This essay will discuss the role of the Head Start program in the promotion of social justice in the US, focusing on the values taught to the children and the activities that constitute the program.
Social justice promotion through Head Start is seen through its initiative to instill cognitive and emotional development of children from low low-income families below five years in preparation for school. The children under the program would not go to school if they were denied the opportunity (Johnson & Jackson, 2019). The children at the program are taught life-long skills of observing social justice for all races and backgrounds.
The program’s selection process is an open and justifiable process. When a family is selected for the program, support is provided depending on the family’s needs. Case officers make frequent visits to the homes to see how best they can help the families. The needs that can be addressed range from health problems and parenting skills to drug abuse and alcoholism. The social workers’ focus on the selected families is maintained to the issues identified.
Head Start provides clinical services to the selected families. Head Start provides counseling to individuals and children either in groups or singly, depending on the needs of the families. The program’s other clinical services include diagnosing health problems such as anxiety or depression, among other health complications (Williams et al., 2018). Mental health problems are common in low-income families due to difficulty meeting their daily needs. The social workers working with the program are highly qualified and can offer psychological assessments to the families and visit them at home to provide counseling and intervention in crisis cases (Nix et al., 2018). The officers can review the family’s needs upon new discoveries and support the family in other initially not included needs.
To provide equal opportunities to the community, the program social officers organize outreach activities in schools, community gatherings, and churches to educate the community about Head Start activities. Educating the community about Head Start allows every family that qualifies to enroll in the program to have a chance to be assisted. The outreach team distributes enrollment forms that provide the requirements for a family and child to be registered to the program (Gatewood, 2019). The social officers encourage the attendants of the organized gatherings to share the information with other community members who maybe be qualified but do not have the chance to get the enrollment form or have never heard of the Head Start program. Spreading the word promotes equal opportunity for the community to be enrolled in the program and consequently the promotion of social justice.
Accountability is highly valued at the Head Start program through record keeping. The records of registered families are updated at any time in case of changes. The registered families’ needs files are updated whenever assessments are conducted. The officers conduct checks regularly to know the progress of the families and children following the needs registered at first. The Head Start program might withdraw a family from the program in cases of change in social class, and a needy family on the waiting list is added to provide equal opportunities for the community. The documents for income verification and treatment plans are checked often to keep only the families that truly deserve the services.
In conclusion, when we speak of social justice in early childhood education, we must consider the importance of understanding what it means and what is required to have equality in early childhood education. Head Start bridges the gap between children aged below five in preparation for their school attendance. Social justice should not end with Head Start after the children surpass the requirement age. Teachers in various schools should teach the correct values that promote social justice through leading by example and theoretically instilling the right values in children. Society should condemn discrimination of any nature due to socioeconomic status or privilege by teaching good morals to the young generation.
References
Chisholm-Burns, M., Imhoff, L., Spivey, C., & Welage, L. S. (2021). Call to Action for Promoting Social Justice. American journal of pharmaceutical education, 85(9). Web.
Gatewood, A. K. (2019). Household Composition of Families Eligible for Migrant and Seasonal Head Start: Findings from the 2012-2016 National Agricultural Workers Survey. OPRE Report 2019-48. Office of Planning, Research, and Evaluation. Web.
Johnson, R. C., & Jackson, C. K. (2019). Reducing inequality through dynamic complementarity: Evidence from Head Start and public school spending. American Economic Journal: Economic Policy, 11(4), 310-49. Web.
Nix, R. L., Bierman, K. L., Motamedi, M., Heinrichs, B. S., & Gill, S. (2018). Parent Engagement in a Head Start Home Visiting Program Predicts Sustained Growth in Children’s School Readiness. Early childhood research quarterly, 45, 106-114. Web.
Pillay, J. (2018). Early Education of Orphans and Vulnerable Children: A Crucial Aspect for Social Justice and African Development. Koers: Bulletin for Christian Scholarship= Koers: Bulletin vir Christelike Wetenskap, 83(1), 1-12. Web.
Williams, A. S., Patel, P. M., Beucke, N. L., & Koopman, R. J. (2018). Community-Based Medical Student Nutrition Counseling Training for Low-Income Families. PRiMER: Peer-Review Reports in Medical Education Research, 2. Web.
It is generally accepted that social relations are divided into economic, social, political, and spiritual. At the same time, economic relations are relations between people regarding the production, distribution, and consumption of material goods; political – about power; spiritual – about the spiritual needs. Social relations are formed based on economic, political, and spiritual relations. The main link in social relations is a measure of social justice, a derivative of the equality of people’s opportunities to realize their potential. The main problems of the contemporary society include lower salaries for women and a biased attitude toward the black population.
Gender Pay Inequality
If two employees in a company do similar work at the same skill level, but the result is paid differently, this is wage inequality. Such situations are illegal and are regarded as discrimination. Some studies talk about residual cases of gender pay inequality that are not explained (Litman et al., 2020). These may be cases of discrimination, but complicated by issues where an explicable wage differentiation is mixed with prejudice, it is difficult to establish the matter precisely. The only way to deal with such cases will be to educate employers that gender does not affect wages in any way, unlike talent or hard work.
Prejudice Towards Black People
Racism has existed in the United States since the founding of the state. A society founded by white people, differing in their national and religious characteristics, was very different in their attitude towards other groups. It would seem that such an ancient problem should already be solved, but in reality, everything is not so rosy. Prejudice is most pronounced on the part of the police; in recent times, they often shoot at innocent people. Take, for example, the case of George Floyd, which caused an act of mass protest for the rights of blacks (Barrie, 2020). This incident inspired me to learn more about social justice, and thus, I started to support Black Lives Matter.
Conclusion
Even though there is social inequality in modern society, it is worth noting that compared to the earlier stages of human development, they have become many times smaller. The fact of this gives hope for the achievement of social equality shortly. Social justice is the main engine of progress in this direction. In addition, I cannot just watch the inequalities of modern society, so I have a supporting position towards black people and women.
According to Sociology Guide (2010), social justice is the collective impartiality that ensures that fairness is exercised when it comes to administration of laws. Social justice also ensures that the people of a certain society are subjected to equal treatment by availing equality in all aspects of the society which include rewards and burdens. Social justice calls for the upholding of ethics within a society and comes up with codes that dictate how social justice is to be administered (p. 1).
The Australian indigenous people have been subjected to grievous social injustices in the past that included racism, discrimination, oppression, sexism and prejudice among many others. In this case study, we are critically analyzing current social justice policies and Federal government and opposition parties’ responses to Australian Indigenous’ perspective on social justice.
Current social justice policies in Australia
In 1992, Australia embraced social justice through the formation of a social justice commissioner’s post by the federal government. The reason why this post was formed was to protect the indigenous Australians who were undergoing various social atrocities.
Some of the atrocities that the indigenous people of Australia faced included racism, suspicious deaths while in custody, as well as unfairness when it came to distribution of resources which made them a grossly disadvantaged lot. The main idea behind the formation of the social justice commission was to give the indigenous Australian people choice by empowering them to stand up for their rights (Australian Human rights commission 2010).
This commission was also entitled to bring sanity to the laws that governed the indigenous people and ensure that they were friendly and just. It also had the role of ensuring that these people equally enjoyed their rights and freedoms just like any other Australian citizen. This commission also looked at empowering the indigenous people in all areas of life including decision making.
This empowerment was to ensure that these people contributed equally to the economy of the state. In return, the government has the duty of protecting them and ensuring that they have access to all the necessary resources as provided by the government (Australian Human rights commission 2010).
The commissioner was faced with the duty of tabling a report in parliament that detailed the progress on the native title and social justice as required by the Acts which were put in place in 1993.
The person that was given this task was one Mick Gooda who coupled up as the social justice commissioner of the Aboriginal and Torres Strait Islander. The Australian Human Rights Commission has taken upon itself the duty of ensuring that these rights are well understood and respected by all for a harmonious living (Australian Human rights commission 2010).
The Australian federal government has come up with policies that are being geared towards restoring the indigenous people’s rights and freedoms. These policies include justice reinvestment which has been directed to the criminal justice system. The Australian human rights commission has recommended crime prevention through reinvesting to ensure that less indigenous people find themselves in jail.
There have been cases of discrimination against the indigenous people while undergoing incarceration and this has led to the deaths of many. The other prisoners from other parts of the country as well as some staff in this incarceration centres subject the indigenous people to torture as they view them as lesser beings. The introduction of the Deaths in Custody Watch Committee was to investigate under what circumstances these deaths occur and what fuels this form of injustice (Wenzel 2001).
Other policies that have been adopted are the formation of human rights groups such as the Indigenous Social Justice Association of Melbourne (ISJA-Melb), which fight for the oppressed among the indigenous people. It also campaigns against the custody deaths of indigenous inmates, something common in Australian jails.
This group is multi racial and thus its membership is open to people who are indigenous and non indigenous. This group also fights on for social justice and advocates for the reduction of arrests on indigenous people who make a majority in Australian jails. They also advocate for the disarmament of the police who misuse their power by subjecting too much force on the indigenous inmates (Indigenous Social Justice Association 2010).
The other policy that has been employed is the one that ensures that the indigenous people retain their indigenous languages which they have used for the longest time. This way, their culture preservation rights will not be infringed at all and they will feel respected thus reducing friction. Culture binds communities and its preservation will ensure that people retain values which are meaningful to them as long as they are not a threat to the people’s security and well being.
The other policy is on their sustenance which includes their homeland which they have held dear for many years. The general idea is to advocate for community development which will be brought about by their hard work and to achieve this, and then the homelands have to be supported by the government. This way, they will get a sense of belonging and feel represented in matters of social justice (NSW Reconciliation 2010).
According to Henshaw Et Al. (2010), aboriginal racism is one of the major injustices that the indigenous people have been subjected to. They have been looked down on with regard to their skin colour as inferior and primitive and the other generations feel more superior to them. Led by this notion, they have subjected the indigenous people to unfair treatment.
This unfair treatment includes assault, general mistreatment, disrespect and limitation of their rights and freedoms. In Australia, the indigenous people have been discriminated upon on land issues where they have suffered dispossession. They have denied their culture and are not allowed to use their native languages as well as carry out their ceremonies.
Many years back, a policy known as the Aboriginal Protection Policy had been passed to monitor the activities of the indigenous people. Out of this policy, the indigenous people are to date being subjected to unfair treatment that includes monitoring of their alcohol levels, a practice that is not carried out on others.
The Australian government is working hard to eradicate this practice and the necessary steps have been put in place. The government is attempting to reconcile the indigenous people with the other generations in an effort to burry the hatchet between the indigenous and non indigenous people. By doing so, it is hoping to cut out the hostility nd thereby improve the relations (The centre for social justice 2007).
The Acts that have been set up to eradicate racism include the Commonwealth Racial Discrimination Act of 1975, the Human Rights & Equal Opportunity Commissions Act of 1986 as well as the Commonwealth Racial Hatred Act of 1995. The catholic church of Australia has also voiced its views on discrimination and advocates for human dignity and respect for the human race.
Australian Indigenous’ perspectives on social justice
The Australian indigenous people lived a good life away from the critical eye of the European settlers. They enjoyed a peaceful interrelationship with each other and this contributed to their rich culture which encompassed religion and among other social issues.
The European viewed them as uncivilized and backward and took it upon them to upgrade their culture and initiate them to their way of life which they deemed civilized. They brought in their culture and values which were strange to the indigenous people of Australia (Social Justice 2007).
They went ahead to take their land by force and even imposed strange forms of governance on these people and the destruction began. The impact of this invasion by the Europeans was adverse and many of the indigenous people were left homeless, poor and disheartened by being robbed of the values they held so close to them.
They lost their identity courtesy of the Europeans as their rights and freedoms were highly infringed upon. The intervention by human rights groups came as a relief to the indigenous people and they embarked on the path to reclaiming their identity and social rights (Social Justice 2007).
The aboriginal people felt that the Europeans had no right to invade their land which they have run for over 50,000 years. Their health took a nose dive for the worst since these Europeans brought with them foreign diseases. To date, the aboriginal people suffer from ill health since health measure has not fully taken effect to cover them.
This has led to their high mortality rates and infertility has been highly felt among the generations. The aboriginal people have struggled to get their rights and freedoms from the Australian government. They have a strong will to survive and they love to preserve their culture. This has helped them in reclaiming their identity and to award their efforts, the Survival Day is celebrated on January 26, every year (Cousins 2005).
Federal government and opposition parties’ responses to Australian Indigenous’ perspective on social justice
The federal government has strived to understand the issues revolving around the Australian indigenous people and tried to accommodate them in the government. It is in this regard that it set up a commission to investigate the deaths of the aboriginal people while in custody.
The appointed commission went under the name Royal Commission and it gave a comprehensive report on the woes of the aboriginal people which followed them into the incarceration centres. It revealed that the aboriginal people were marginalized and discriminated against by the non-indigenous people. The indigenous people were nursing wounds inflicted to them by the Europeans who stole their land, subjected them to racism and colonized them in an effort to civilize them (Australian Human Rights Commission 2010).
While in jail, they underwent the same brutal treatment due to their skin differences and culture and this led to their deaths. Out of these findings, the federal government formed a reconciliation forum which was geared at mending the broken relationships. This forum was referred to as the Council for Aboriginal Reconciliation and it embarked on bringing together the aboriginal and the non-indigenous peoples of Australia.
The federal government went ahead to look into the issue of the Australian indigenous people land and reached a decision through the high court. Initially, the Europeans took the belief that the indigenous people’s land was up for grabs. They used the term terra nullius on this land to mean that the land had no rightful owner. The high court passed a law that protected the ownership of land and this helped the Australian indigenous people reclaim their land (Australian Human Rights Commission 2010).
This was a great step towards reconciliation since the land battles were now settled officially. There was also another major form of social justice abuse that was being subjected to the aboriginal people. Their children would be taken away by the Europeans to offer labour in the lands they had stolen from their parents.
This was a major abuse of human rights and these findings were tabled by the National Inquiry which was investigating these forceful separations. The formation of the Aboriginal and Torres Starit Islander Social Justice Commission in 1992 was another step by the federal government to ensure that social justice was availed to the aboriginal peoples of Australia (Australian Human Rights Commission 2010).
The Labour Party has worked hard towards ensuring that social justice is administered in Australia and that the aboriginal people have equal rights with the non-indigenous people. In 2007, a bill was passed and its content was very suspect and the labour party as well as the Howard government had to intervene. This bill known as the Northern Territory National Emergency Response was geared at neutralizing the racial discrimination act of 1975 (HREOC (2010).
The indigenous people of Australia had been subjected to racial discrimination and this bill would have reflected wrongly on the efforts to subdue racism. With their intervention, this bill was done away with and this was another huge step towards human rights protection.
Social justice for the aboriginal people has received support from different quarters including the Intervention Reform Coalition of Darwin. This coalition shows support in the aboriginal people’s social justice which the federal government passed (NWS Reconciliation 2010).
The Intervention Reform Coalition of Darwin insists that these people must have rights which will help them take charge of their lives. The federal government has established a review board that seeks to ensure that the aboriginal children are not undergoing any form of abuse. In the past, these children had been subjected to sexual abuse and this led to the setting up of the Northern Territory Emergency Response (NTER) which ensures that these children are safe again and that they are in good hands (ENIAR 1997).
The aboriginal people led a healthy life until the Europeans invaded their territory and infected them with disease. The federal government took charge of this in an effort to provide them with health services as part of implementing social justice. This measure ensured that all aboriginal children received medical care, something they did not have access to in the past.
Education was also introduced as part of social justice implementation and the aboriginal children now had access to education. The aboriginal people were largely illiterate as they did not believe in formal education. This may have contributed to their being backward due to illiteracy and lack of exposure. They believed that the life skills the children learnt either from training or apprenticeship were enough (ENIAR 1997).
Conclusion
The Australian indigenous people have no doubt been through a lot of injustices in their own country. It is a sad fact that they have been going through all the discussed atrocities just because they seem different. This was total injustice and the perpetrators ought to pay for their misdeeds. Injustices such as racialism are detrimental to the human race. It beats logic why someone would want to look down on the other just because his skin colour is different form his.
No human being is perfect and people must learn to respect others regardless of where they come from or how they look like. It is important to know that no one chooses where they will be born or how they will be socialized. Oppressing others is another insult to the human race and people ought to treat others as their equals.
For the Europeans to oppress the Australian indigenous people and even steal their land and their children is the height of social injustice. These children were subjected to sexual abuse which is not only demeaning but also detrimental as it infringes on their right to be protected and safeguarded.
People must be allowed to exercise their rights and their freedoms and respect for others property must be upheld. All in all the federal government of Australia as well as the opposition parties and the church have played a great role in the implementation of social justice.
These bodies went out of their way to ensure that the aboriginal people were treated equally and that they retained their culture which was very important to them. Congratulations are thus in order for helping restore the Australian indigenous people and reconciling them with the non-indigenous ones. It is important to exercise healthy relations with others and a harmonious coexistence is highly moral if social justice is to be upheld.
References
Australian Human Rights Commission. (2010) Aboriginal & Torres Strait Islander Social Justice. Australian Human Rights Commission
Cousin, S. (2005) Contemporary Australia. Indigenous Australians. National Centre for Australian Studies, Monash University.
ENIAR. (1997) Inquiry into the protection of aboriginal children – “little children are Sacred” report released June 2007. Northern Territory Intervention.
Henshaw, K. Et al. (2010) social justice: Racism towards aborigines. Aboriginal racism. HREOC. (2010) Social Justice and human rights for aboriginal and Torres Starit Islander peoples. Australian Human Rights Commission.
Indigenous Social Justice Association. (2010) Indigenous Social Justice Association – Melbourne. Who we are and what we stand for. NY, Millan publishers.
NWS Reconciliation. (2010) Social justice and indigenous rights. Social justice report 2009. Australian Human Rights Commission.
Sociology guide. (2010) Social justice. A student’s guide to sociology.
The centre for social justice. (2007) Struggling to escape a legacy of Oppression. Aboriginal issues journal.
Wenzel, E. (2001) Indigenous peoples of Australia: Social Development.
It is very interesting to note that while Christianity seemed to be a Western religion, reality has it otherwise. Missionary and historian Dr. Samuel Moffett provided an intensive and quite uknown fact that “The church began in Asia. Its earliest history, its first centers were Asian. Asia produced the first known church building, the first New Testament translation, perhaps the first Christian king, the first Christian poets, and even arguably the first Christian state. Asian Christians endured the greatest persecutions. They mounted global ventures in missionary expansion the West could not match until after the thirteenth century.” [1]
Jesus spent all of his earthly life in Palestine, on the continent of Asia, and the early church had its strongest congregations in Asia Minor, which was conquered by Islam, which today is Turkey. It was also indicated that when the church began on the day of Pentecost, many Asians were there who were from Persia, Medea, and Mesopotamia, which are modern day Iran and Iraq, Cappadocia, Pontus, Phrygia, and Pamphylia areas of modern Turkey which can be referred to in Acts 2:9-10. In addition, many of these Asians were among the three thousand who were baptized that day. [2]
The apostle Paul went first to the cities of Asia Minor, of which the books of Galatians, Ephesians, and Colossians were epistles written to Asian churches. The churches of Revelation 2-3, specifically Ephesus, Smyrna, and Pergamum, were all in Asia Minor. It was also said that the greatest botched opportunity in all church history was in the 1260s the court of the great Kublai Khan asked the Polos when they returned to Italy in 1269 to request the pope to send 100 teachers of science and religion to instruct the Chinese to learn sciences and the faith of Europe. Only two Dominican friars were sent with the Polos in November 1271, and yet a war frightened and made the two friars back out.[3]
Early church tradition also points out to Christianity’s spread eastward of which Jesus’ disciples drew lots for which parts of the world they would evangelize. India fell to the apostle Thomas and Christians in India until today have a strong tradition that Thomas came to their land in 52 AD.
Marco Polo and Vasco de Gama in the late fifteenth century found Christians continuing the liturgy of the ancient Syrian church in India. However, Hindu rulers and the Indian caste system prevented extensive evangelism among the populace, and only the Malabar Indian Christians were able to pass their beliefs to their own children for centuries.[4]
It was also said that Edessa, modern Urfa in Turkey, was an early trade center between the East and the Roman world, of which by 150 AD had strongly established Christianity. Early church writer Tertullian indicated a strong Christian community in Persia by 220 AD. Likewise, China’s T’ang dynasty (618-907) received foreigners at its court, including a large number of Nestorian Christians. Some portions of the Scripture, such as the Sermon on the Mount, were translated into Chinese, while the “Gloria in Excelsis Deo” became a Chinese hymn of praise. Ninth-century Arab traders visiting China also noted the Chinese emperor’s knowledge of Noah, the prophets, Moses, and Jesus.[5]
Discussion
The Moslem Arabs conquered large portions of Asia in the seventh century, making Christianity illegal so that in India, Persia, and Mesopotamia, Christians became ghettos in Islamic culture and society.[6] This made Christianity become a prevalent “western” religion which until today had its leaders of many denominations basically “westerners.” As Christianity was easily identified with the colonialism of the Europeans and later the United States, it could not be separated from the biases as well as the discrimination the ruling “nations” imposed on their subjects that include Asians, Africans, and South Americans and even the Native Americans.
Mike Cope of the Highland Church of Christ, Abilene, TX quoted Ken Greene calling it “a past filled with some of the ugliest possible examples of racial brutality and degradation in human history.” The book[7] confronts readers with the remnants of racism in society and even in churches, however, offering hope for repentance and renewal.[8]
The book noted how much inconsistency people today knew about the history of the Christian churches, a serious lack of knowledge of the past. The book accounts for the history of Churches of Christ as well as aims to serve newcomers and even long-time members of the church insights into a heritage. It shows that spiritual ancestry is a painful part of history with background on the American churches as well. In fact, it was noted how until recently, churches still pushed for the abolition of apartheid in Africa, of which Christians are heavily involved. [9]
In the restoration movement, known historically as the “Stone-Campbell Movement,” two leading figures Barton W. Stone and Alexander Campbell of four independent movements with like principles, merged together into two religious movements of significant size with about a total population of 4,000,000 in the United States alone. They sought to renew the whole Christian church disregarding the creeds developed over time in Catholicism, Orthodoxy, or Protestantism that divided Christianity. They aim to focus on the essential aspects of the Christian faith, allowing for a diversity of understanding with non-essentials.[10] They emphasize belief in Jesus Christ the Son as the savior and authority of the church and that less is given to doctrines that may differ on minor subjects.
The key principles of the movement include:
That Christianity should not be divided and that there should be the creation of one church.
To accept that creeds divide, but Christians should find agreement by reliance on the Bible itself instead of the opinions or various interpretations of people about the Bible.
To accept that Ecclesiastical traditions divide and that Christians should find common ground by following the practices of the early church.
To understand that names of human origin divide and that Christians should find commonality by using Biblical names for the church and that even the “Stone-Campbell Movement” must be substituted with Christian Church.[11]
Conclusion
Obtaining a genuine and true racial reconciliation in the early 21st century could be attainable if church leaders would lay a common ground of understanding, interpreting as well as putting into action the real and most concise teachings of the Bible. The Sermon in the Mount is considered as the most compelling and powerful message of the Bible by all religious denominations that Christians and its leaders should provide to their congregation as well as converts in order that a true church will be fully recognized.
Until such time that Christians are unable to live up to the teachings of Jesus, other forms of beliefs and divisions within the Christian movement will continue. While other forms of movement such as the Restoration may be promising, a genuine change will always start from the heart, with the promise filled with challenges as daunting as the carriage of the cross and all the sufferings of an innocent prior to death. Sacrifice that great could not be replicated, but as many religious leaders have emphasized, it could be possible with sincere and frequent prayers.
In addition to the above, all forms of discrimination and injustices must be openly condemned, most specifically where large groups of peoples are concerned or victimized, such as the war in Iraq and elsewhere, and massive hunger in many parts of the world where thousands of children die of preventable causes. Greed should be properly addressed by all churches with conviction. Only then will social justice be highly accredited to the churches of Christianity.
Reference
Welch, Claude Emerson. (2001). “Mobilizing Morality: The World Council of Churches and its Programme to Combat Racism, 1969-1994.” Human Rights Quarterly – Volume 23, Number 4, November 2001, pp. 863-910.
Moffett, Samuel Hugh (1992). A History of Christianity in Asia: Volume 1, Beginnings to 1500. Harper and Row San Francisco.
Holloway, Gary and Douglas A. Foster (2002). Renewing God’s People: A Concise History of Churches of Christ. Abilene Christian Univ Press.
North, James B. (1994). Union in Truth: An Interpretive History of the Restoration Movement. Cincinnati, Ohio: The Standard Publishing Company.
Christian Books. (2008). “Reviews.” Web.
Holloway, Gary and John York (2003). Unfinished Reconciliation: Justice, Racism, and Churches of Christ. Acu Press.
According to Our Lady’s Parish (2012), God, who is regarded as the father of humankind, is just; therefore, the same is expected from His creation. Life is God-given and sacred. In this case, all human beings should strive to avoid activities that bring suffering and oppression to God’s creation.
Imprisonment is a form of oppression when it is not implemented in a right way to correct individuals. To some extent, imprisonment brings sadness and humiliation. It should be the last alternative after other ways of solving a certain crime have failed.
The Catholic Church is concerned with social injustices and has contributed a lot towards curbing crime through alternative ways other than imprisonment. The church also seeks to instill value in the prisoners’ lives through teachings and practices that accept prisoners as people who deserve to be treated with dignity (Windley-Daoust, 2007).
The Catholic’s social teachings on justice
Courts of law should exercise justice
Suspects should be given a chance to prove their innocence. It is sad for people to spend their lives in prison for crimes they did not commit. Judges should be fair in sentencing people by proving them guilty beyond a reasonable doubt.
More often than not, people in Australia find themselves in prisons, not for being convicted, but due to delayed trials. This is sad and unfair. The Catholic Church views this as injustice because the prison becomes a place for distress and misery other than rehabilitation.
Such situations will only lead to increased criminal activities because those with morals may end up being corrupted through associating with criminals (Clayton, 2004). The church advocate for fast trials so that if convicted a person does not spend an unnecessary long period in jail.
It also suggests that trivial matters be addressed through other means such as juvenile centers for the underage law breakers and rehabilitation centers for the adults (MacBrien, 1994).
A jail should be a place for restoration of self-worth to prisoners
While serving their terms, prisoners should be engaged in activities that will help them become useful once they are freed. However, it is critical for the prisoners to be taught about God’s perception of sin and what is expected of them as Christians.
The church suggests that every punishment administered to a wrong doer must have a rehabilitative purpose. This can be done through offering trainings and skills that will prove useful and give them a starting point once their terms are over. These skills and technology restore the prisoners’ self-worth because they are able to contribute to the economy (McBrien, 1994).
Issues that lead to criminal activities should be addressed
Some crimes are committed out of sheer carelessness or even brief associations with wrong doers, and we can call them temptations. Nevertheless, these “temptations” see people spend years in prisons, yet if given a chance; they could be corrected through mere dialogues.
In this case, the church has solved by addressing issues that lead to criminal activities like drug abuse that leads to mental instability this is solved by campaigns against drug use.
The church has advocated for equal distribution of employment opportunities to help eradicate poverty which increases crime. Some solutions to criminal activities that the church suggests are like engaging people in prolonged learning activities.
Also, it includes the provision of institutions for mental services and community based projects, as well as economic support to marginalized communities (Our Lady’s Parish, 2012).
Another major cause of crime is the negative influence. In this case, the church offers guidance to offenders and educates them on which aspect to look for in friends and associates.
This helps them not to fall back to their old habits that caused them trouble. Instead, the offenders choose and develop relationships with people who add value to their lives and improve their self-worth.
Forgiveness should be practiced and extended to wrong doers as well
Christians often fall into temptations and break the commandments and ask for forgiveness from God. Therefore, in order to be forgiven, Christians must also forgive. According to the Catholic faith, all humans are equal before God’s eyes.
This is evident during creation as all people were created in God’s own image, and salvation to the world was provided for all people. Christians should have mercy and love to others since all people belong to the same God.
This is a practice that shows that they care about the social well-being of other individuals in the society. The Catholic Church encourages people to opt for forgiving one another, and thus cases of people suing their fellow humankind and exposing them to prison life will be less.
Turning around the situation and addressing the main reason as to why people commit certain crimes and assisting to solve the problem will improve the situation.
This will reduce the number of people suffering in prison as well as improve others’ lives and morals among the societies. Reconciliation brings healing and restores harmony and good social relationships in the society (Massaro, 2000).
Prisoners should be involved in Christian faith during and after their sentences
Christian values should be practiced by all whether in prison or not. The Catholic Church has done this by the foundation of churches in prison and established rehabilitation institutions for them once they are free.
These institutions offer an opportunity for transition from jail into the community by offering jobs, trainings, and accommodation before they can support themselves or re uniting them with their families and counseling (Weigert & Kelley, 2004).
Chaplains have spent time with prisoners offering them spiritual guidance and celebrations through sacraments. This makes the prisoners feel loved, be less remorseful, and restores their dignity. The church views the prison as an avenue for campaigning law and order.
The church encourages families to support their people in prison through visiting them. This also encourages the prison officers to preserve their dignity and promotes brotherly love amongst them. Most important of all is receiving them back into the community and church once they are through with their sentences (Massaro, 2000).
Prisoners should not be perceived as outcasts but treated with compassion
When one is imprisoned, this is not an indication that the individual has chosen to be evil. Prisoners are human beings, and deserve understanding and empathy. We all belong to the same father, and this should bring us closer to become brothers and sisters in Christ.
Therefore, judging other people whether Christians or not is wrong. Christians should learn the needs of prisoners, their loved ones, and the officers who take care of the prisoners. Learning their needs will help Christians know how to approach them.
This will enable Christians to educate the prisoners on Christianity and what do so as to a void getting in prison in the future. If Christians interact with prisoners while helping them, the Christians teach by examples and not theory.
Therefore, this is bound to be effective, as opposed to just preaching to the prisoners (Massaro, 2000). The church urges the society to show such compassion through visiting them in prison and helping them start a fresh on leaving jail.
Christians should preach peace to improve law and order
The rest of the world is complaining about the deterioration of morals and increasing rate of crime. On the other hand, Christians are expected to stand by their values and teach obedience to the state law despite the political environment and economic conditions experienced.
The difference between the human persons’ goodness and a Christian is the dignity whose foundation is Christ. This means that the church’s social mission is connected with the gospel (Whitmore, 2005). A Christian is expected to be just in order to preach the gospel about justice.
Therefore, they should lead by examples by first being law abiding citizens before extending these values to the rest of society. When Christians identify themselves with prisoners, they see Christ through the prisoners and this contributes to obedience because they are likely to practice these values after their sentences.
The church has given Christians the liberty to participate in political and economic activities that aim at improving people’s lives. In turn, this encourages the government to listen to religious views on social justice and give citizens freedom of religion. It results to states that are united and have one goal towards common good and opposing injustice (Pennock, 2007).
The church and formulation of some policies in the government
Some of the reasons why crime has increased are due to the economic situations and political activities that oppress people. The church looks into issues like the right to job access to people through just employment and wages, freedom to religion, and issues like democracy in politics.
In addition, the church focuses on establishing equity among the various socio-economic classes of people in the society. The church also fights for respect to views founded by religion and influenced by the church. Through this, Christians have been able to identify their social responsibility and influence to the state in maintaining social justice.
This has enabled them to participate in fighting social injustices such as corruption and racism as well as promote human rights. If Christian love binds the nations, then selfish activities evident in hunger for power and exaggerated profits will be minimize.
Also, the poor will get a share if resources are distributed equally, and thus temptations to crime will also be minimal. The church differs with the state’s opinion of making jails brutal and unbearable as a strategy that deprives prisoners of their dignity (De Berri & Hug, 2003).
Conclusion
Social justice is not a responsibility of the state judiciaries, but the whole society. If all people exercised social responsibility and stood together as the body of Christ, the level of criminal activities would be low. This would lead to a better society that pleases Christ.
It helps improve the social well-being because the state is dependent on the society which includes the Christians. According to the church, getting tough on the crime is not the solution.
Creating a long term alternative to imprisonment is usually encouraged. In addition, church suggestions can only be done through concentrating on the causes and prevention of crime. Punishment only results into increased violence and impunity.
Reference List
Clayton, M. (2004). Social Justice. Malden, Mass. u. a.: Blackwell.
De Berri, E & Hug, J. (2003). Our best kept secret and an evolving social message. In Catholic social teaching: Our best kept secret. Maryknoll: Orbis Books & Washington Center of Concern. Pp. 3-11.
MacBrien, R.P. (1994). Catholicism. New York: Harper SanFrancisco.
Massaro, T. (2000). Nine key themes in Catholic social teaching in Living justice: Catholic social teaching in action Living justice: Catholic social teaching in action. Oxford: Sheed & Ward. pp.113-167.
Massaro, T. (2012). Living justice: Catholic social teaching in action. Lanham, Md: Rowman & Littlefield Publishers.
McBrien, R. (1994). The ongoing development of Catholic social doctrine. In Catholicism. San Francisco: Harper San Francisco. pp. 912-916.
Our Lady’s Parish (2012). Social Justice Statement 2011-2012. Web.
Pennock, M. (2007). Catholic social teaching: Learning & living justice. Notre Dame, Ind: Ave Maria Press.
Weigert, K. M., & Kelley, A. K. (2004). Living the Catholic social tradition: Cases and commentary. Lanham, Md: Rowman & Littlefield Publishers.
Whitmore, T.D. (2005). Catholic social teaching: Starting with the common good. In K.M.
Windley-Daoust, J. (2007). Primary source readings in Catholic social justice. Winona, MN: Saint Mary’s Press.
The purpose of this paper is to evaluate Wray’s essential aspects of Biblical Law and Justice in light of what it offers religious educators for the classroom study of justice. A large portion of the Bible has been dedicated to the issue of law and justice.
Therefore, religious educators who teach about justice in classrooms today must go back to the Bible and look at biblical legal codes and justice.
Justice has become a matter of concern for many people in modern societies. Nevertheless, it is a concept that is socially constructed, meaning that it is subject to contextual interpretation.
Various Interpretations of Biblical Laws and Justice
Wray has conducted an extensive study on the subject of social justice and suggests that students taking any course on law or social justice must go back to the origins of these laws and justice, in this case the Bible.
He maintains that biblical laws and justice should be taught in the classroom in a bid to tackle some of the prevalent issues affecting modern societies, including laws, prohibitions and injunctions (Wray, 2011, p. 161).
Indeed, the quest for social justice has been highlighted by many social philosophers for many centuries since the emergence of enlightenment and industrial revolution.
The industrial revolution and the emergence of capitalist economies gave rise to social decay and the erosion of social values as most people were subjected to hard social and economic conditions.
The world is divided between the haves and the have-nots. In theory, social justice is an attempt to address the question of equity and fair distribution of income and resources.
The theory of justice implies that people should be treated equally (Miller, 1999). The concept of social justice is widely used today to refer to the fair distribution of resources amongst the members of the society.
For many centuries, this concept has been applied in various societies, but it is evident that even today discrimination of the poor from the market economy still continues (Miller, 1999).
However, regardless of what has been researched, written or formulated as part of our social policies, justice is far from being realized. Perhaps it can be argued that humanity have rejected the origins of these laws and regulations and came up with mere philosophies that does not address the real problems.
The best model for social justice is in the Bible which in Borg’s view is the foundation for political and personal transformation. Any attempt to fight for social justice must be based on the word of God because the Kingdom of God is the heart of justice (Borg, 2003).
Borg also argues that although the American society promotes the principles of individualism, all humans are part of a wider social-economic, political, cultural, and faith systems that promotes social lives in the community (Borg, 2003).
Borg goes back to the biblical account to show God’s passion for social and political justice. He maintains that Jesus’ teaching about the Kingdom of God in the New Testament is all about justice (Borg, 2003).
Similarly, views have been expressed by O’ Donohue who states that the biblical concept of justice is intrinsically connected to human relationship.
He argues that God demands for justice that does not appear in abstract, but the kind of justice that exists within our human lives. True justice emerges from the relationship between humanity and God and fellow humanity. It starts with the individual then moves on to society (O’ Donahue, 1977).
This is the line of argument that Wray has followed. In his view, biblical law and justice should be the main text for students studying social justice and other law related courses.
The most important part of these texts is that which deals with Torah on the Old Testament and the Kingdom of God in the New Testament.
These texts contain the golden rules upon which we derive our mannerism and ways of treating other people. The purpose of the biblical laws was originally given to regulate human behavior in a manner that was intended by God from the beginning (Wray, 2011).
Consequently, these laws have become the cornerstone for legal codes that governs modern civilized societies. This is not to say that the modern societies are perfect.
But regardless of their levels of civilizations crime, injustices and immoralities are still the order of the day. We still have many cases of rape, murders, theft, slandering, corruption, fraud, and lying, even as the bible prohibits such behaviors.
Our jails and prisons are full of people have been locked up for going against these laws. These laws have governed the world since the days of ancient Israel when they were first given to control humans but their behaviors are still the same (Berger, 2007).
This does not imply that these laws are ineffective. In fact, they are still unique and effective if applied appropriately. Wray laments that most religious educators and preachers do not discuss biblical justice with the laws of Israel.
This means that one cannot teach about observing the laws without first developing a relationship with the lawgiver, who is God. For instance, treating other people fairly, defending the poor and the weak can only demonstrate the existing covenant relationship with God.
The Four Assumptions of Biblical Laws and Justice
Wray also outlines four main assumptions connected to the interpretation of the biblical laws and justice (Wray, 2011). The first assumptions that are commonly held by many people purports that the Ten Commandments were given by God and therefore God’s people are obliged to abide by these rules and regulations.
In Wray’s view, the ten commandments should be treated like’ formulaic prohibitions’ that controls human behaviors and legalizes how the community needs to relate with each other (2011, p.162).
He continues to suggest that the interpretation of the law should not be confined to the Ten Commandments only, but should include the entire Torah including other 600 laws.
However, there are divergent views concerning the interpretation and practice of Torah (biblical laws from genesis to Deuteronomy) between various Christian denominations and other world religions (Wray, 2011).
The second assumption suggests that when one breaks these laws then they are subjected to punishment which in Wray’s view has given birth to retributive justice.
The interpretation of this concept has brought lots of complications to the understanding of crime and punishment, commonly referred to in the bible as an eye to eye.
Wray claims that biblical laws are divided into two areas, the apodictic laws which include the Ten Commandments which in most cases are prohibitory nature.
He argues that this group of laws does not contain any elements of punishment attached to them, rather they were meant to deter the offenders from committing the offence.
In other words, they are precautionary or preventive rather curative. They are unique and different from any other laws found in Ancient Near Eastern regions (Wray, 2011).
However, Wray indicates that the second type of the laws can be grouped as casuistic because they are more of case laws which were common in the Ancient near eastern societies and commonly used in court cases in even in those days.
From his assessment of these two types of laws, Wray concludes the entire Torah were specifically give to the Children to regulate their devotion to God and control how they behave towards their human beings (Wray, 2011).
According to Wray, the third assumption supports and advocates for Golden rule. This rule suggests that we should treat others fairly and then expect the same in return.
He argues that the Golden Rule promotes justice and fairness in the society. It addresses the notion of fairness and justice and especially to the weak, oppressed and poor.
While the fourth assumption purports that justice is about caring for those people in the society who are less fortunate, socially disadvantaged and marginalized (Wray, 2011).
Conclusion
This paper has attempted to evaluate Wray’s paper which suggests that the essential aspects of biblical law and justice must be taught to classrooms for those studying justice and law related a subjects.
Social justice is still a major concern for many societies and the solution is to go back to the basics. The author argues that justice is socially constructed; meaning that its interpretation differs from one society to another.
Wray argues that the biblical laws upon which our modern legal code and social values are based were originated given by God to govern human behaviors and regulate how they relate with God and fellow humanity.
Therefore, true justice must start with the individual’s close relationship with God and then be reflected and translated back to the society.
This implies that our view and practice of justice must begin with the individual person and stream down to the society. Furthermore, it supports the argument that religious educators must teach the individual students to change their own views and attitudes as individuals before they can go out there and transform the rest of society.
Reference List
Berger, R. M. (2007). What the heck is social justice? Sojourners Magazine, 36(2), 37.
Borg, M. (2003). The kingdom of God: The heart of justice. In The heart of Christianity. pp. 127-148. San Francisco: Harper Collins.
Miller, D. (1999). Principles of social justice. Cambridge, Mass: Harvard University Press.
O’Donahue, J. (1977). Biblical perspectives on justice. In Haughey, J. (Ed). The faith that does justice. pp. 68-112. New York: Paulist Press.
Wray, T. J. (2011). What the Bible really tells us: The essential guide to biblical literacy. Lanham, Md: Rowman & Littlefield.
Social justice is a perennial topic for discussion that requires a collective effort to be achieved and maintained. It implies a fair attitude to people and equal distribution of rights and responsibilities (Lupton 73). The opposite of justice is social injustice which “occurs when power is used to exploit, abuse, and even destroy” (Hoang and Johnson 65). When I witness the acts of injustice, I believe that everything that happens is a God-given test to stretch the limits of human character and let people make the final choice of their true identity. I think that striving for justice is a divine mission not because it will allow one to be distributed to Heaven but to create a better world on Earth. I maintain this personal theology even though I witnessed a lot of social inequity enough to stop believing in God’s existence. Indeed, the stories of neighbors’ daughters being raped and beggars on our streets are examples of social injustice. Justice was one of the ultimate goals of Christianity because only through doing good and right to others can people obtain a divine blessing from God.
Calling to Social Justice: Personal Story
I became interested in social justice when my High school friend’s stepfather was raping her for two years since her mother’s second marriage. She was afraid of asking for help from anyone, but she decided to escape after her mother refused to believe her when the girl finally revealed this continuous sexual assault. Luckily, she came to our house, and my parents called social services and police to investigate this case. Medical examination confirmed that the girl was raped, but her stepfather managed to disappear; thus, the official identity of the rapist was not proven. My friend had to move to Pittsburgh to live with her aunt because she could not tolerate her mother’s betrayal and her approach to life. Neither her mother nor stepfather were employed and were accustomed to receiving aid from church and public services. Indeed, according to Lupton, the “compassion industry…may be hurting more than helping” because it removes the need for “personal initiative,” converting people into lazy complainers whose moral boundaries disappear (3). This case was an example for me of how toxic forms of charity create indolent and monstrous behavior.
The Four Methods of Social Action
Justice starts with the right action, which is often misinterpreted in the modern world. Four methods of social solidarity are known: arts, direct action, solidarity, and community development. First, community development is the method that aims to transform low-income families and communities into self-sufficient groups through education and work (Lupton 139). Second, community development is impossible without the direct action that enables social change. Third, art, which is often viewed as the opposite of action, plays an essential role in creating social justice by generating objects and performances that can teach lessons and change people’s mindsets (Desai 13). Fourth, solidarity networks are powerful tools that can solve some critical community issues, creating difference (Desai 17). These four methods are vital for generating change and attaining justice in society because these tools inspire people to alter their worldview and behavior to become better individuals, allowing for collective improvement.
Biblical Basis for Social Justice
The sacred texts are frequently cited for calling people to act for the common good. According to Hoang and Johnson, from the beginning of time, when people became familiar with the Bible, they learned that God wants society to strive for justice and righteousness (406). Indeed, the authors of The Justice Calling discuss many stories of social inequity to highlight the importance of acting right and preventing dishonesty and unlawful acts. For example, the first story of a young man, Boola, who became the victim of slave owners, demonstrates that even small actions can initiate a chain of events that will result in a positive outcome. The authors claim that everyone could ignore Boola’s call for help, but God’s hand directed people to take action and release this man. Indeed, God asked his saviors to manifest justice: “God calls us to join in the pursuit of justice as we use our power to seek what is right and just in the world” (Hoang and Johnson 64). This case may appear nearly miraculous, but it shows that the divine mission is to create a world devoid of wrongdoing and injustice.
Another important message of the Bible is talking about the importance of help and support to other people. For example, biblical texts often emphasize that disadvantaged groups of the population need help: “Jesus said unto him, If thou wilt is perfect, go and sell that thou hast and give to the poor” (King James Bible, Matthew. 19-21). Furthermore, all oppressed and poor people are considered to be “righteous” in the Bible because it “is a reflection of God’s faithful love in action and his desire for justice and righteousness in this world” (Hoang and Johnson 99). Still, humanitarian aid can also be the source of social injustice because it creates a chronic need to wait for help, causing degeneration of personal responsibility. Moreover, religious charity “is often the most irresponsible” because it establishes addiction to this type of assistance and passive income (Lupton 4). Indeed, a real help to people in need is providing jobs and education to elicit a desire to participate in social justice and contributing to their communities through work.
Personal Areas of Responsibility and Circles of Influence
Global change toward a better social justice system starts with small circles. Although I do not have a tremendous influence on my colleagues in the hospital, I believe that I have a responsibility to changing their perception about fairness in society. Many of my older colleagues attend church on Sundays and donate clothes, food, and money to needy neighbors. Undoubtedly, they involve in charity for a moral purpose, but this help may be destructive to the receivers. Social aid that will not harm is the one that is provided in emergencies and promotes independence (Lupton 9). Since I do not spend enough time in the hospital yet, there is not much time to deliver this message to my co-workers. Therefore, before the COVID-19 pandemic, my friend and I used to teach schoolchildren Biology, Chemistry, Physics, and Mathematics for free to widen their worldview and motivate them to receive a college education in the future. After I talked about this community activity at work, some of my colleagues were convinced that this type of aid is more valuable than passive donations of exhaustible supplies.
Achieving Justice
Despite my beliefs about healthy charity, it is still challenging for me to convince my relatives not to be involved in its toxic forms. Indeed, helping others gives an instant sense of gratification for the providers, which is also addictive. However, charity should be directed toward saving people from slavery, sexual abuse, unemployment, severe health problems, and substance abuse. As Lupton claims, creating a healthy and educated community should be prioritized (133). Furthermore, developing leadership skills and personal responsibility among these people is crucial to eradicating poverty (Lupton 139). Unfortunately, the only obstacle to realizing this method is human brain chemistry, which creates pleasure from giving and receiving.
Conclusion
To sum up, social justice is a scientifically and theologically complex concept that requires a shift in the mindset of several generations to be attained. The Bible promotes the idea of striving for justice and righteousness by helping others; thus, many Christians consider charity a virtuous act. However, this type of aid is harmful to poor people because it destroys personal initiative, promoting laziness and passivity. Conversely, helping disadvantaged people save them from violence, assault, ignorance, and unemployment is genuinely heroic. Although I tried to conduct charity work in our community by providing free classes to children from low-income families, I struggle to spread the idea about toxic and healthy aid. Indeed, enabling community development through social solidarity and direct action can transform these people. Unfortunately, the main obstacle to this transformation is society’s perception of good acts acquired from biblical texts. This mindset created the need for regular donations, resulting in reliance on this help among disadvantaged groups. Breaking this loop will require changing neurochemistry in givers and receivers by encouraging different habits and attitudes.
Works Cited
Desai, Dipti. “Educating for Social Change Through Art: A Personal Reckoning.” Studies in Art Education, vol. 61, no. 1, 2020, pp. 10-23.
Lupton, Robert. Toxic Charity: How Churches and Charities Hurt Those They Help (And How to Reverse It). HarperOne, 2011.
Hoang, Bethany and Kristen Johnson. The Justice Calling: Where Passion Meets Perseverance. BrazosPress. 2016.