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Marx impact on sociology
Influence of Karl Marx on sociology theory
Essays on intersectionality
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Most often, throughout history, the intersectionality of gender, race, class, and power creates a hierarchical system by isolating minority groups rather than unifying them. The idea of intersectionality is relatively new, and so this essay will explore five different texts that either showcase the inequalities between minority groups, or the effort of people or groups that have tried to change the status quo. As this complicated concept is dissected and understood more and more in recent history, we are able to see that some movements, such as third wave feminism and communism, start to revolve its goals and ideologies around equity instead of equality. To clarify, intersectionality itself does not cause discrimination, but it is society’s lack of knowledge …show more content…
Ambedkar both wanted lower caste Indians to be treated better, but they had fundamental differences in how they approached this deep-rooted issue. The fact that Gandhi believes that Varnashram (a natural classification within a human population) is an integral part of society, implies that he also thinks intersectionality defines a person’s position and purpose in life.
Oppositely, Dr. Ambedkar fought for the eradication of anything that resembles a hierarchical or caste system, which he believed divided people further apart instead of harmonizing a society. He thought that those who fought for equality but still believe in the innate differences in humans, were completely hypocritical. This is just one example of the contrast between equity and equality that is seen over and over throughout social movements.
Marx’s “The Communist Manifesto” recognized a social and class struggle within capitalist countries, and theorized that communism would implement equality by eliminating exploitation, and focusing on the common interest. This text neglects the intersectionality of gender, sexuality, and power even if an equal social system is
In many contemporary spaces, intersectionality is taught and consumed as a static concept of merely listing identities carried by one person simultaneously. It’s used more often as a checklist than a place of analysis or resistance. However, the use of intersectionality as just an apolitical tool, rather than a theory born from the knowledge of Black women experiencing a “triple jeopardy” of oppression and seeking liberation by deconstructing the institutions that bind them, is reductionist at best. In “Intersectionality is Not Neutral”May communicates that intersectionality pushes us to question and challenge the relatively mundane or acceptable norms in society that lend themselves to a continuous legacy of systemic inequality.
He believed that there should not be a Caste System because of one’s birth. Gandhi specifically opposed the untouchable class because of the lack of respect and humanity these people received. Gandhi once described his thoughts about untouchables, “God never made man that he may consider another man as an untouchable” (Document 4). Gandhi believed that God never made one man better than the other, he made them equal. Therefore, God did not create the idea of the Caste System, man did. The great Indian figure wanted nothing more than the untouchables (“Children of God” according to Gandhi) to receive better treatment (Wadley 202). Mohandas Gandhi also expressed once again how he felt about the untouchables, “I would far rather that Hinduism died than untouchability lived” (Document 4). In other words, Gandhi would rather have his own people (Hindus) die than the untouchable class carry on. This shows the amount of hatred that Gandhi had for the untouchable separation from society. Mohandas Gandhi also fought for the equality of women. In a document called “Gandhi and the Status of Women”, Gandhi expresses how he sees women in the Indian society, “Intellectually, mentally, and spiritually, women is equivalent to a male and she can participate in every activity” (Document 11). He believed that women were just as capable for crucial jobs as men were. Later on, Gandhi’s beliefs came to a reality. “The 73rd Amendment to the Indian Constitution empowered rural women in 1993” (Document 12). Suddenly, women’s participation in village and district councils became crucial to the Indian government. This opened up new doors for the women and Gandhi was able to prove the men who thought otherwise of the capability that these women had. Mohandas Gandhi believed that all man was equal, and he was able to show that while still unifying India. Mohandas Gandhi was also
This essay will be unpacking and analysing the different elements that create my own intersectionality in my life. This essay will be discussing how class, gender/sex and race have influenced who I am and the experiences I have had throughout my life, and how various structures impact these experiences, with reference to the Crenshaw and Dill and Zambara articles, I will connect their thoughts and ideas to the intersectionality of my own life.
Karl Marx 's writing of ‘The Communist Manifesto’ in 1848 has been documented by a vast number of academics as one of the most influential pieces of political texts written in the modern era. Its ideologically driven ideas formed the solid foundation of the Communist movement throughout the 20th century, offering a greater alternative for those who were rapidly becoming disillusioned and frustrated with the growing wealth and social divisions created by capitalism. A feeling not just felt in by a couple of individuals in one society, but a feeling that was spreading throughout various societies worldwide. As Toma highlights in his work, Marx felt that ‘capitalism would produce a crisis-ridden, polarized society destined to be taken over by
In the opening chapter of their book, Patricia Hill Collins and Sirma Bilge examine the meaning of intersectionality as they apply it to three distinct examples: the FIFA World Cup, a World Congress of Sociology, and the Brazilian festival of Latinidades. Intersectionality, as defined by the authors, refers to “a way of understanding and analyzing the complexity in the world, in people, and in human experiences.” Intersectionality is often used as an analytic tool to better understand the social and political needs of those whose lives are influenced by multiple intersecting identities (i.e. Black feminism is used to call attention to the specific needs of Black women). The idea of structural power is another key component of intersectionality discussed by Hill Collins and Bilge in the chapter. They argue that power is organized in four distinct, interconnected domains (interpersonal, disciplinary, cultural, and structural), and “operates by disciplining people in ways that put people’s lives on paths that makes some options seems viable and others out of reach.” This idea is outlined in the World Cup example as the authors discuss the “pay to play” ideology in soccer that disadvantages those with lower socioeconomic status. At the conclusion of their chapter, Hill Collins and Bilge outline six core ideas that tend to come up when using intersectionality as an analytic
The Communist Manifesto responded to the situation and created a vision of an equal communist society. The Communist Manifesto was defined by the abolishment of the bourgeois sovereign rule that followed a revolution against capitalism to create communism. This is because it allowed for the emergence of the powerful Bourgeoise, "In one word, for exploitation, veiled by religious and political illusions, naked, shameless, direct, brutal exploitation.” As Marx explained, the Bourgeois exploited the Proletariats through the means of the long hours the laborers had to endure to receive very low wages, which maximized Bourgeois profits.
The identities have tended to be divided into some different categories, such as gender, race, and class, and these sources have been judged in the different ways. In other words, the different determinant factors of the individuality have been considered separately, and these components have been regarded as a unrelated simple category. Under these points of view, however, it is hard to recognize the problems of interrelated individual component of the identity. Thus, to solve the disregarding crossover point, the new theory of the “intersectionality” are essential. This essay explores the key definition of the “intersectionality” from the viewpoint of gender studies, and how the concept is connected with the social system and individual identity
Society is flawed. There are critical imbalances in it that cause much of humanity to suffer. In, the most interesting work from this past half-semester, The Communist Manifesto, Karl Marx is reacting to this fact by describing his vision of a perfectly balanced society, a communist society. Simply put, a communist society is one where all property is held in common. No one person has more than the other, but rather everyone shares in the fruits of their labors. Marx is writing of this society because, he believes it to be the best form of society possible. He states that communism creates the correct balance between the needs of the individual and the needs of society. And furthermore thinks that sometimes violence is necessary to reach the state of communism. This paper will reflect upon these two topics: the relationship of the individual and society, and the issue of violence, as each is portrayed in the manifesto.
An interesting aspect in this debate is that the system or the society we live in is not at all simple in terms of its dynamics and history; it has been through numerous events which has ultimately carved the system to the level of sophistication it is at the moment. Criticism or acknowledgement is not a purpose in this paper, rather a critical analysis of communist manifesto and its implications on the current society. If there would not have been a communist manifesto, I personally believe that there would not have been this level of sophistication in the capitalist system and the rights of proletariats (the working class) that they are currently
Mohandas Gandhi is an Indian lawyer and a spiritual leader that led a successful nonviolent resistance movement against the British colonial power. “The tactic of nonviolence civil disobedience in the Civil Rights Movement was deeply influenced by the model of Mohandas Gandhi, (...) Gandhi 's approach of non-violent civil disobedience involved provoking authorities by breaking the law peacefully, to force those in power to acknowledge existing injustice and bring it to an end”. (1) “Provoking authorities by breaking the law peacefully” this is an example of how nonviolent disobedience allows the message to stay focused and reach the point where people in power cannot ignore. Violent actions draw the media away from the message and fuels the rich and powerful; those who hide behind barriers in order to mute the underprivileged. An example of underprivileged people is African American’s during the 1950s who were treated like second class citizens. “Laws separated people of color from whites in schools, housing, jobs, and public gathering places”. (3) The types of methods used to fight against segregation are, “One of the ways African American communities fought legal segregation was through direct action protests, such as boycotts, sit-ins, and mass civil disobedience”. (1) This is how nonviolent disobedience is fought
In his Manifesto of the Communist Party Karl Marx created a radical theory revolving not around the man made institution of government itself, but around the ever present guiding vice of man that is materialism and the economic classes that stemmed from it. By unfolding the relat...
The Communist Manifesto was published in 1848, a period of political turmoil in Europe. Its meaning in today’s capitalistic world is a very controversial issue. Some people, such as the American government, consider socialism taboo and thus disregard the manifesto. They believe that capitalism, and the world itself, has changed greatly from the one Marx was describing in the Manifesto and, therefore, that Marx’s ideas cannot be used to comprehend today’s economy. Others find that the Manifesto highlights issues that are still problematic today. Marx’s predicative notions in the Communist Manifesto are the key to understanding modern day capitalism.
Though the rewards are pleasing to the ear, the path to obtaining the benefits of communism is a violent one. This strict governing idea was derived from Communist Manifesto, a book written by two German economists, Karl Marx and Fredrich Engels, who declare that many problems in society are caused by the unequal distribution of wealth. These two believe that “Communism deprives no man of the ability to appropriate the fruits of his labour. The only thing it deprives him of is the ability to enslave others by means of such appropriations.” To achieve the goal of happiness and prosperity for all, the lines that distinguish the differences between the rich and poor must be erased. Obviously, the rich will never voluntarily give up their goods or status; therefore the figureheads must force equality among the citizens. Communism places their citizens, whether they be the wealthy or the laborers, into working classes that specify their contribution to the government. With such balanced placement of the people, individuality is impossible for any single person to achieve.
Karl Marx noted that society was highly stratified in that most of the individuals in society, those who worked the hardest, were also the ones who received the least from the benefits of their labor. In reaction to this observation, Karl Marx wrote The Communist Manifesto where he described a new society, a more perfect society, a communist society. Marx envisioned a society, in which all property is held in common, that is a society in which one individual did not receive more than another, but in which all individuals shared in the benefits of collective labor (Marx #11, p. 262). In order to accomplish such a task Marx needed to find a relationship between the individual and society that accounted for social change. For Marx such relationship was from the historical mode of production, through the exploits of wage labor, and thus the individual’s relationship to the mode of production (Marx #11, p. 256).
Among the many subjects covered in this book are the three classes of oppression: gender, race and class in addition to the ways in which they intersect. As well as the importance of the movement being all-inclusive, advocating the idea that feminism is in fact for everybody. The author also touches upon education, parenting and violence. She begins her book with her key argument, stating that feminist theory and the movement are mainly led by high class white women who disregarded the circumstances of underprivileged non-white women.