Quotes About Oppressed

I am claiming that the making of life for the oppressed is a love of the enemy in the sense that the enemy is challenged to come out of prevailing systems of death to embrace, support, and enter into what makes for life and justice for the oppressed and ultimately for all.

A counter-theatric to state terror is an effective militant practice toward this end. This is "radical love" in the sense foregrounded by Cornel West, which bases its challenging love of the enemy not just upon the enemy's needs, but upon an advocacy and fight for "the unloved,"[4] for the oppressed who need effective techniques and institutions of justice into which they can be liberated.

The basic fact is that Christianity as it was born in the mind of this Jewish teacher and thinker appears as a technique for the oppressed . . . It was upon the anvil of the Jewish community's relations with Rome that Jesus hammered out the vital content of his concept of love for one's enemy. Howard Thurman, Jesus and the Disinherited

Irrespective of their birth labels and belief tables, my blessings to all those who feel themselves to be oppressed, depressed and suppressed from any cause whatsoever!

The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor. —LUKE 4:18–19

Certainly, protecting oppressed people, stopping ethnic conflict and promoting responsible governance are worthy goals. But none is as important for American security and prosperity as keeping the peace in the Middle East, Europe and East Asia.

I believe that feminism has become a political movement that seeks to obtain unlimited rights for woman without corresponding responsibilities via the suppression of feminism.Under my definition, helping oppressed women in other countries falls outside the scope of the movement's interests.

Most ancient Jewish apocalypses [127] were decidedly political, offering symbolic narratives about the divine plan which gave coded encouragement to the oppressed, enabling them to see apparently chaotic and horrifying events within a different framework, and predicting the downfall not just of 'cosmic' powers (in the sense of 'suprahuman' entities), but of the actual pagan empires and their rulers.

I discovered for the first time people of my own age firmly aligned with the liberation struggle, who were prepared, despite their relative privilege, to sacrifice themselves of the cause of the oppressed.

Universal suffrage in the end does not recognize any of the individual's rights except the "right" to be alternately oppressor or oppressed.

After all, the task of the humanists is surely not that of pitting their slogans against the slogans of the oppressors, with the oppressed as the testing ground, "housing" the slogans of first one group and then the other. On the contrary, the task of the humanists is to see that the oppressed become aware of the fact that as dual beings, "housing" the oppressors within them­ selves, they cannot be truly human.

Discovering himself to be an oppressor may cause considerable anguish, but it does not necessarily lead to solidarity with the oppressed. Rationalizing his guilt through paternalistic treatment of the oppressed, all the while holding them fast in a position of dependence, will not do. Solidarity requires that one enter into the situation of those with whom one is solidary; it is a radical posture.

E que, quase sempre, num primeiro momento deste descobrimento, os oprimidos, em vez de buscar a libertação na luta e por ela, tendem a ser opressores também, ou subopressores. A estrutura do seu pensar se encontra condicionada pela contradição vivida na situação concreta, existencial, em que se "formam".

One of the basic elements of the relationship between oppressor and oppressed is prescription. Every prescription represents the imposition of one individual's choice upon another, transforming the consciousness of the person prescribed to into one that conforms with the prescriber's consciousness. Thus, the behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.

If the humanization of the oppressed signifies subversion, so also does their freedom; hence the necessity for constant control. And the more the oppressors control the oppressed, the more they change them into apparently inanimate "things." This tendency of the oppressor consciousness to "in-animate" everything and everyone it encounters, in its eagerness to possess, unquestionably corresponds with a tendency to sadism.

Dehumanization, although a concrete historical fact, is not a given destiny but the result of an unjust order that engenders violence in the oppressors, which in turn dehumanizes the oppressed

The LORD is a refuge for the oppressed, a stronghold in times of trouble.

For the needy will not always be forgotten; nor the hope of the oppressed forever dashed.

You sinners frustrate the plans of the oppressed, yet the LORD is their shelter.

My soul boasts in the LORD; let the oppressed hear and rejoice.

Therefore, may my advice be pleasing to you, O king. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps there will be an extension of your prosperity.”

“The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed,