Is Australian Society Highly Stratified Based on Certain Social Institutions - Essay Example

Critical analysis: Unearned privilege Name Institution Course Unit Instructor Date Abstract A system of privilege in society is harmful to any society. Such a system creates an unbalanced society that is highly fragmented and differentiated in terms of wealth distribution, access to social amenities, education among other things that hinder achievement of social goals. This paper explains system of society/oppression in society and looks at the intersectionality theory that best explains system of oppression. The paper also takes a reflective approach by explaining my experience from a personal and professional view of the system of oppression as one of the recognized steps of fighting oppression, which is acknowledging existence of privileges. The concept of unearned advantage is arguably a contentious one. Many people, especially the younger generation, tend to believe that they have earned every bit of their success through hard work and personal merit. They believe that what they have is what they deserve. However, this is not always the case. Political, social, and institutional systems and structures have created an unequal playing ground that awards some people certain privileges at the cost of others. This means that privileges for certain people can only exist if there are people being oppressed. However, not all people understand that their privileges are a source of oppression for other people. Knowing that I enjoy certain privileges as a white female from a fairly stable socioeconomic background, I fully appreciate that my privileges are a source of oppression for others though I am not actively involved in causing it. This paper explores how privileges to certain groups and individuals lead to oppression of other groups from a personal and theoretical perspective. This concept of privilege is not new. It has been present since the civilization of man where groups of people were organized into communities and villages. With emergence of societies, social constructs such as gender, political system, wealth system, social class, and communal rules arose. Of all social constructs, gender and social class have had the most significant impact on modern societies. Today, these constructs have created a stratified society. Stratification, based on ethnicity, race, colour, wealth, religion, gender or any other factor creates a systems of privilege/oppression. Sociologists have explored this issue of stratification for a long time. Gerald Berreman (1991) sensationally defined social stratification as “a common feature of systems of shared social inequality - of ranked social categories - whether birth ascribed or not” (p. 40 cited in Abrams & Gibson 2007). Based on the available categorizations, individuals can claim membership into one or several groups or be bundled into one. Ideally, this system of privilege is organized around three basic principles; dominance, identification, and centeredness. By dominance, it means that one group dominates positions of in the society. For instance, in a system of white privilege, whites dominate powerful positions in society conferred to them by society. The positions might be leadership, wealth, education, professions, politics, sports etc. In Australia, whites “receive unearned social benefits as the inheritors of a racially based system of wealth and privilege” (McKay 2004, p. 4, cited in Gunstone 2009). However, I beg to differ slightly and say that the level of privileges and oppression exists even among whites who are seemingly privileged. Thus saying that whites are powerful, it does not mean that all whites are powerful but rather that the majority of the powerful are white. Alternatively, if a person of colour were to gain such power in such a society, it is viewed as an exception. A good case in point is the celebration of US president Barrack Obama as a first black president (Carr & Profilio 2011). To the white-dominated media, h was portrayed as a black president as oppose to just a president. In terms of identification, a certain group is defined as the standard for human beings. For instance, the Aboriginals of Australia as non-white or grouped together as “Aboriginals” while in actual sense they comprise of various ethnic communities with unique cultures. By using the term non-white, the core issue that the term explains is what the groups of people are not but not who they are (Borell, Gregory, Jenson, & Barnes, 2009). This is closely related to the other principle, centeredness. This relates to giving attention to things that matter to the group. For instance, in Australia, matters that are relevant o the non-indigenous Australians dominate newspaper headlines and broadcast media. Nonetheless, the existence of privilege does not equate to existence of an opposite, oppression. Privilege and oppression are not mutually exclusive. While it is true that the existence of a system of privilege means that a certain group enjoys certain advantages it does not equate to the existence of a disadvantage. Thus, when the term oppression is applied, it does not necessary imply the existence of an active oppressor or an agent or group of measures strategically put in place to degrade the quality of life for a target group (Johnson, 2006a). Therefore, the existence of privilege and oppression is not driven by actions of any of the groups but rather the society as a whole (Shaw, 2015). Consequently, the plight of migrants is Australia should not be directly attributed to the non-immigrant Australians but rather the whole society. This phenomenon is explained better than the intersectional theory. In most cases, the intersectional theory is applied in the feminists discourse to explain how different sets of identities contribute towards access to rights and opportunities. The theory has its origins in the direct experiences of early feminists who had to contend with gender stratification that influenced many aspects in their lives. Informed by the queer theory, and critical race theory, intersectionality was founded on the belief that the oppression that faced women was not innate but rather historically constituted hence could be changed (Digby, 2013). To change the system, one needs to first understand the ways in which the different groups involved intersect with one another and how these intersections contribute to unique experiences of privilege and oppression. While these experiences are unique, they are interconnected and mutually reinforcing as opposed to being mutually exclusive. Taking this approach, it means that the oppressed in society are not in that position solely because of the actions of the privileged but rather due to the actions the society as a whole including other oppressed groups. Therefore, to overcome oppression of one group, the oppression of all groups must be addressed (Pease, 2009). For instance, to address the oppression facing immigrants in Australia, the oppression against Aboriginal People and women must also be addressed. Nonetheless, groups that enjoy multiple levels of privilege have a greater responsibility in addressing a system of privilege. For instance, while female feminists have recognized the dominance of men which they challenge, they have been very active in inviting men to join the feminist movement (Abrams & Gibson, 2007). Basically, the involvement of those who enjoy multiple levels of privileges in this case is needed. With the involvement of men in the feminist movement, results have been achieved more rapidly. Various initiatives such as the affirmative action movement are widely applied in many societies. In the same manner, white males who tend to possess more privileges should spearhead efforts that challenge the system of privilege/oppression. However, Digby (2013) warns that feminism as well as other anti-oppression movements face the risk of being dominated by privileged groups which would undermine the objectives of the movement and in fact recreate the system of oppression/privilege. Therefore, how these different sections of society relate and affect one another is very important. It goes without saying that the relationship among the sections is complex given that the sections can be infinite. The nature and compositions of the sections are not frozen in time, which makes them very dynamic. Their dynamism is further amplified by social, political and cultural changes globally. Consequently, the narrative is dynamic and societies have to live with change as it occurs (Pease, 2009). However, this does not mean that recollecting the shared past that includes junctures of blatant oppression based on race and religion should be forgotten. Clearly, this past provides an important lesson and also acts as a foundation on which to realize the strength in multiple identities. However, a shared past should not be used to homogenize society. In reality, societies have multiple identities which predispose them to intersectional discrimination if their differences are not well managed. The baseline analysis of society therefore, must acknowledge the complex and interwoven issues that create a system of privilege/oppression. The underlying social, economic, cultural and political issues must be well understood in any attempt to deconstruct such a system. Furthermore, as explained by the ecosystems framework, the relationships between the different sections of society are changing and so is the membership (Sisneros, Stakeman, Joyner, & Schmitz, 2008). Individuals keep changing their position and membership into various sections shifts accordingly. For instance, as one goes ages and gets educated, they change membership into different sections. As a result, the privileges and oppressions change. Therefore, to challenge a system of oppression requires a wholesome approach, one not informed by current visible sections but one that comprehends the underlying complex intersectional relationship. Besides that complex relationship, individuals need to first acknowledge unearned privilege where it exists. Several sociologists indicate that those who have unearned privileges are usually unaware of it just like fish are to water (Nile, 2014; Johnson, 2015). At the same time, those who do not enjoy unearned privilege are acutely aware of that they do not have it while others have it. The end result is anger and frustrations that some sometimes can be manifested in various forms of reverse discrimination. One way to address the issue is for the privileged to refuse the privileges wherever possible and for the oppressed to speak out against the indignities. From a personal point of view, I believe I fall among the privileged and oppressed simultaneously. My claim to be among the oppressed is basically informed by my gender as Australia is patriarchal society while my claim as a privileged is based on my education, career, and family background. As a white female who grew up in a relatively white society with little interaction with other races until the age of 17 years, I can say that I grew up unaware of my privileges. I felt a “sense of entitlement” to some things that I have now come to identify as privileges (Pease, 2009). Given that my family is financially, a good education, healthcare plan and housing were just ‘ordinary stuff’ for regular people. Further, lack of interaction with other races meant that I was basically unaware of the oppression of certain groups. At that time, oppression and discrimination for me belonged into the books and TV shows. However, all this has changed as I enrolled in a new school and moved away from my parents’ home. Now, I am fully aware that what I had taken for granted all along were indeed unearned privileges that did not exist for others. From my background, I found it normal to attend a private school, dress well, have many toys and even dream that I can be whoever I wanted to be in life. The notion that some people could not afford good housing, interact with all races, have access to a good school, live in a good neighbourhood could not registered in mind. Looking back now, I am somehow ashamed of my naivety and arrogance as a young girl. I acknowledge that I have benefitted and continue to benefit a lot from the current system of privilege. While I am still schooling, I am earning from some property investments I had made when the housing market crashed. While I can say that I have earned that, the financial support from my parents in making these investments was a product of system of privilege. In this society, whites are considered as less of a credit risk. Their access to financing for their business thereby set me up to invest. Basically, this results from capitalism as an economic and social system. The blatant variation in wealth distribution has disadvantaged many and given others like me unearned advantages. However, due to dominance associated with privileges, many like me have been trained to ignore the privileges. People feel entitled to what others can barely afford (Johnson, 2015; Pease, 2009). Individuals from well-off families have the luxury to choose what they what to be in life. Others from poor and more so minority groups are limited by financial resources, discrimination, prejudice, and stereotyping among others. The wealth that the few enjoy in Australia should be equitably distributed in a utopian society. This way, individuals will have more balanced opportunities in life to ensure that the oppressed are no longer oppressed and that all can earn privileges equally. Every individual has a role to play in pushing towards this idealist society. Those who are privileged should learn to cede their privileges. Perhaps one would ask shy this is necessary. Johnson (2006b) indicates that privileges and oppression tend to coexists. Whenever there is privilege to one group, there is another group that is oppressed. It can be said that it is impossible to have a group of privileged people without having another group of oppressed people. The system also awards power to dominate others; the same power that has often led to intersectional struggles. Such systems of oppression would not exist for long if no one benefitted from them. For instance, in the US, the continuation of slavery which was contentious issue that was among the issues led to the civil war, was widely supported by those who benefitted from it most; slave traders and plantation owners. The differences in interests among individuals and groups thus create struggles and set groups against one another with each seeking power to dominate the other. Such struggles across sections may suggest that all is well inside individual sections. However, the privileged might also be oppressed by expectations. In my case as a white female tertiary-educated, professional welfare worker, I am expected to advance the welfare of women in society as I have a better understanding of a system of privilege/oppression. I am not expected to be timid and submissive to men per se. However, women are not oppressed for being women but rather to allow the continuation of male dominance in society (Johnson, 2006b). For a woman to see the need to challenge dominance in society, they must perceive themselves as weaker and vulnerable. For this reason, a woman like me who is seeking to address the privilege system, I am likely to be punished by the system and as such be oppressed further. This simply implies that the privileged might also be oppressed by the expectations of the same system. From a professional and educational standpoint, I do also enjoy unearned privileges. Similar to all other cases of unearned privileges, identifying and acknowledging the existence of these privileges might be a challenge to the privileged. However, in my case, I taken time to ponder and think about what I would have been had I been born in a poor family, a different ethnic group, attended different schools or even have opted for a different career. I full recognize that private schools were created mainly to respond to inadequacies of the public school system. Having attended a private school means that I enjoyed the benefits of studying in a public school. Should I be held responsible for the weaknesses of the public schools? I do not think so. However, the quality of education in private schools and the whole experience of private school set me up for life differently. Again being a white woman professional woman, I am seen as a person who can make real change in society. I get the impression that as a white woman I have probably a better chance in getting promotions and being favoured to spearhead programmes that are more female-oriented. One the other hand, as woman, I am also faced with some form of oppression in my profession. There are certain feminine roles and positions in organizations. Compensation and remuneration also vary widely by gender with Australian female professionals a fraction of their male colleagues’ earnings across different fields. A good example is the case of American female university professors who on average earn 81% of their male colleagues (Shaw, 2015). This is in spite of similar qualifications and same job descriptions. I have learned that I have role to play in addressing the oppression in society. The first step is acknowledging that I have privileges at the cost of others. The second is challenging the social institutions such as family and the workplace that support a system of oppression. The third step is to refuse the privileges and advocate for privileges to the oppressed (Nile 2014) In order for oppression to end, we must act all in unison. For as Paulo Freire once said, “we cannot say that in the process of revolution someone liberates someone else, nor yet that someone liberates himself, but rather that human beings in communion liberate each other” (cited in Carr & Profilio, 2011). All in all, it is clear to see that privilege and oppression are rife in the Australian society. Ordinarily people like me who have enjoyed a significant level of privileges are oblivious to the situation. In reality, the society is highly stratified based on certain social institutions. Consequently, various groups are condemned to oppression while other continues to enjoy unearned advantage that they believe they deserve it. The primer has thus demonstrated the theoretical background of a system of oppression and through self –examination has shown that the system can be dismantled with the input of the privilege to ensure equality and attainment of the country’s social goals. References Abrams, L. & Gibson, P. (2007). Reframing multicultural education: teaching white privilege in the social work curriculum. Journal of Social Work Education 43(1): 147-160. Borell, B., Gregory, A., Jenson, V & Barnes, H. (2009). “It’s Hard at the top but it’s a whole lot easier than being at the bottom:” the role of privilege in understanding disparities in Aotearoa/New Zealand. Race /ethnicity 3(1): 29-50. Carr, P. & Profilio, B. (2011) The election of an African-American President: Does this mean democracy is working? In does your vote count? In Carr, P. (ed). Critical Pedagogy and Democracy, New York: Perter Lang: pp. 187-207 Chapter 10. Digby, T. (2013). Men doing feminism. Sydney: Routledge. Gunstone, A. (2009). Whiteness, indigenous peoples and Australian universities. ACRAWSA e- journal, 5(1): 1-8. Johnson, A. (2006a). Privilege, oppression, and difference. In privilege, power, and difference, 2nd ed (pp. 12-40). Boston: McGraw-Hill. Johnson, A. (2006b). How systems of privilege work. In privilege, power, and difference, 2nd ed (pp. 90-107). Boston: McGraw-Hill. Johnson, A. (2015). Privilege, Power, and Difference. Boston: McGraw-Hill. Shaw, S. (2008). Difference, power, and privilege. Frankfort: University Press of Kentucky, Pease, B. (2009). The other side of social exclusion : interrogating the role of the privileged in reproducing inequality, in Theorising social exclusion, Routledge, Abingdon, England, pp.37-46. Nile, L. (2014). RACE: My story & humanity's bottom line: more than a book.......it's an experience. London: iUniverse. Sisneros, J., Stakeman, C., Joyner, M. & Schmitz, C. (2008). Critical multicultural social work. London: Lyceum Books. Read More