The Experience of Injustice

Ghost in the shell

It seems that oppression, if not designed to do so, ultimately functions to grant victimisers (exclusive) access to the denigration of those who they victimise. It is a power equation which exploits patterns of domination and submission; concepts of possession and ownership. Unless mistaken, it is expansion which subsumes distinction; it is an attempt to colonise consciousness, eradicate autonomy and homogenise value, absorbing these variables into a central orthodoxy. It refuses and denies its very existence, despite explicitly and/or implicitly demonstrating its primacy. Having saturated and then suffocated pure or unadulterated forms of expression, it serves as the substitute for the memory of the authentic, or simply forgets and erases the memory altogether. If it cannot eradicate, it stifles the development of that designated the non-status of “other.” Appointing itself as adult/guardian, it interrupts, interferes, and inconveniences the entity that is reduced to the non-status of a “child.” The “accused” become the “tormented”, having been made dependent upon that which denies it, and so, sobbing at the mercy of this tremendous force, and having been fatally sabotaged, it subordinates itself to the superior.

Blah, blah, blah… the above will probably mean little to many, and yet, at what point does the surreal become relevant? At the point at which its implications become significant, vis-à-vis, translated factually and consequentially. In terms of how it shows itself, this – the supremacist-mindset – robs people of their voices, and in limiting their world, it invalidates their experience. This insult is the injustice; it arrests development, stunts growth and denigrates inherent value. Again, it sabotages lives whilst pretending that it works to better them. The danger, damage and harm done lies in this violence; it is the violence of separation which splits authenticity and ambition. It eclipses people and, robbing them, renders them as mere extensions of the system. Oppression is flawed because it takes things out of balance, and this is the violence of it. It thwarts enrichment, which means that the true potential of peoples is never fulfilled. These people are not just silenced; they are murdered. Life, which would mean quality, becomes existence, which is merely commensurable. It is rupturing the organic, and fragmenting the whole, which itself, separates people from the authentic basis of their existence: connection and continuity. Failing this, these atomised people are rendered incapable and incompetent, which means, they cannot be the people who they were meant to be, or could otherwise have become. Much rather, they are left as imitations of others; duplicates of frauds and extensions of emptiness.

Oppression creates devastation; the shadow supplants the substance as salvaging spectacles becomes successful. (Entitlement erodes empowerment enabling expedient engineers, even encouraging exploitative enterprise.) Those who are victimised respond with disgust, and yet, this indignation freezes people, putting all on hold as they find themselves buried in the bitterness of betrayal and drowned by outrage. Its victims become reclusive; people of sorrows and few joys. Their thinking is disjointed; their speech incoherent, and their rambling rarely succinct. They become hysterical and tormented by the random rhetorical; the voices running through their heads; the commentaries which silence them. They become nostalgic dreamers and sentimental romantics that disguise the pain of pretension. Finally, falling over the fringes, they wither away on the margins, professing one last time: let one walk alone committing no sin with few wishes, like elephants in the forest. Those who have damaged them must always insist that people can recover, but really, building upon the material basis of existence, the nature of the changes necessarily required to undergo such a radical transformation would be so desperately dramatic, that any talk of such possibilities can only be proselytised for perfidious, propagandist purposes.

First, the majority of people do not know what they are looking for. If they should meet truth, they would not recognize it. The Masters they seek are about them every day, but like Sir Launfal they journey into distant lands, seeking for those things which are upon their own doorsteps. Secondly, they would not accept wisdom if they should find it. They would all be glad to have the power that the Masters have, but few would labor unselfishly and untiringly for ages to secure that power and then consecrate it unreservedly to the good of humanity.
— Manly P Hall; What the Ancient Wisdom Expects of Its Disciples

About omalone1

I live I die I write
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