{"id":53,"date":"2026-05-06T19:33:33","date_gmt":"2026-05-06T19:33:33","guid":{"rendered":"https:\/\/unicorn-castle.org\/medievalisms\/?page_id=53"},"modified":"2026-05-06T19:33:33","modified_gmt":"2026-05-06T19:33:33","slug":"five-faces-of-oppression","status":"publish","type":"page","link":"https:\/\/unicorn-castle.org\/medievalisms\/contents\/medievalism-government-and-human-rights\/medievalism-government-human-rights-today\/understanding-human-rights\/five-faces-of-oppression\/","title":{"rendered":"Five Faces of Oppression"},"content":{"rendered":"<h2 id=\"intro\"><strong>Understanding Five Faces of Oppression<\/strong><\/h2>\n<h3><strong><a href=\"https:\/\/cyberspacerobinson.org\/courses\/research-writing\/wp-content\/uploads\/2024\/12\/Young.pdf\" target=\"_blank\" rel=\"noopener\">Five Faces of Oppression<\/a>\u00a0<\/strong>(Iris Marion Young)<\/h3>\n<p><strong>APA Citation:<\/strong><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-1223 size-large\" src=\"https:\/\/cyberspacerobinson.org\/college-writing\/wp-content\/uploads\/2024\/08\/Screenshot-2024-08-25-at-3.24.44-PM-1024x107.png\" alt=\"\" width=\"625\" height=\"65\" \/><iframe loading=\"lazy\" src=\"https:\/\/www.youtube.com\/embed\/6VQ4HuVS0pI\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\" data-mce-fragment=\"1\"><\/iframe><\/p>\n<h2><strong>General Concepts<\/strong><\/h2>\n<ul>\n<li><strong>An Enabling of Justice (39)<\/strong>\n<ul>\n<li>\u201cIn this chapter I offer some\u00a0<a href=\"http:\/\/dictionary.reference.com\/browse\/explicate\">explication<\/a>\u00a0of the concept of oppression as I understand its use by new social movements in the United States since the 1960s\u201d (40).<\/li>\n<li>\u201cIn the most general sense, all oppressed people suffer some\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/inhibition\">inhibition<\/a>\u00a0of their ability to develop and exercise their\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/capacities\">capacities<\/a>\u00a0and express their needs, thoughts, and feelings\u201d (40).<\/li>\n<li>\u201cI suggest that oppression is a condition of groups. Thus before\u00a0<a href=\"http:\/\/dictionary.reference.com\/browse\/explicate\">explicating<\/a>\u00a0the meaning of oppression, we must examine the concept of a social group\u201d (40).<\/li>\n<\/ul>\n<\/li>\n<li><strong>Oppression as a Structural Concept (40-42)<\/strong>\n<ul>\n<li>\u201cIn its traditional usage, oppression means the exercise of\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/tyranny\">tyranny<\/a>\u00a0by a ruling group\u201d (40).<\/li>\n<li>\u201cIn\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/dominant\">dominant<\/a>\u00a0political\u00a0<a href=\"http:\/\/dictionary.reference.com\/browse\/discourse\">discourse<\/a>\u00a0it is not legitimate to use the term oppression to describe our society, because oppression is the evil perpetrated by the Others\u201d (41).<\/li>\n<li>\u201cBut oppression also refers to\u00a0<a href=\"http:\/\/dictionary.reference.com\/browse\/systemic\">systemic<\/a>\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/constraint\">constraints<\/a>\u00a0on groups that are not necessarily the result of the intentions of a tyrant. Oppression in this sense is structural, rather than the result of a few people\u2019s choices or policies. Its causes are embedded in unquestioned norms, habits, and symbols, in the assumptions underlying institutional rules and the collective consequences of following those rules\u201d (41).<\/li>\n<li>\u201cIn this extended structural sense oppression refers to the vast and deep injustices some groups suffer as a consequence of often unconscious assumptions and reactions of well-meaning people in ordinary interactions, media and cultural stereotypes, and structural features of\u00a0<a href=\"http:\/\/faculty.vassar.edu\/lenevare\/2006\/soci151\/bureaucratichierarchy.htm\">bureaucratic hierarchies<\/a>\u00a0and\u00a0<a href=\"http:\/\/www.businessdictionary.com\/definition\/market-mechanisms.html\">market mechanisms<\/a>\u2014in short, the normal processes of everyday life\u201d (41).<\/li>\n<li>\u201cWe cannot eliminate this structural oppression by getting rid of the rulers or making some new laws, because oppressions are systematically reproduced in major economic, political, and cultural institutions\u201d (41).<\/li>\n<li>\u201cIndeed, for every oppressed group there is a group that is\u00a0<em>privileged<\/em>\u00a0in relation to that group\u201d (42).<\/li>\n<li>\u201cThe same discussion has also led to the recognition that group differences cut across individual lives in a multiplicity of ways that can entail privilege and oppression for the same person in different respects (42).<\/li>\n<\/ul>\n<\/li>\n<li><strong>The Concept of a Social Group (42-48)<\/strong>\n<ul>\n<li>\u201cBut what is a group?\u201d (42)<\/li>\n<li>\u201cA social group is a collective of persons\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/differentiate\">differentiated<\/a>\u00a0from at least one other group by cultural forms, practices, or way of life\u201d (43).<\/li>\n<li>\u201cSocial groups are not entities that exist apart from individuals, but neither are they merely arbitrary classifications of individuals according to attributes which are external to or accidental to their identities\u201d(44).<\/li>\n<li>\u201cAs Stephen Epstein describes it, identity is \u2018a socialized sense of individuality, an internal organization of self-perception concerning one\u2019s relationship to social categories, that also incorporates views of the self perceived to be held by others. Identity is constituted relationally, through involvement with\u2013and incorporation of\u2013significant others and integration into communities&#8217;\u201d (Young 45).<\/li>\n<li>\u201cIn complex, highly\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/differentiate\">differentiated<\/a>\u00a0societies like our own, all persons have multiple group identifications. The culture, perspective, and relations of privilege and oppression of these various groups, moreover, may not cohere. Thus individual persons, as constituted partly by their group affinities and relations, cannot be unified, themselves are\u00a0<a href=\"http:\/\/dictionary.reference.com\/browse\/heterogeneous\">heterogeneous<\/a>\u00a0and not necessarily coherent\u201d (48).<\/li>\n<\/ul>\n<\/li>\n<li><strong>Applying the Criteria<\/strong>\n<ul>\n<li>\u201cEach criterion can be operationalized; each can be applied through the assessment of observable behavior, status relationships, distributions, texts and other cultural artifacts. I have no illusions that such assessments can be value-neutral. But these criteria can nevertheless serve as means of evaluating claims that a group is oppressed, or adjudicating disputes about whether or how a group is oppressed\u201d (64).<\/li>\n<li>\u201cThe presence of any of these five conditions is sufficient for calling a group oppressed. But different group oppressions exhibit different combinations of these forms, as do different individuals in the groups\u201d (64).<\/li>\n<li>\u201cApplying these five criteria to the situation of groups makes it possible to compare oppressions without reducing them to a common essence or claiming that one is more fundamental than another. One can compare the ways in which a particular form of oppression appears in different groups\u201d (64).<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<h2><strong>The Five Faces of Oppression<\/strong><\/h2>\n<ul>\n<li><strong><em>Exploitation<\/em>\u00a0(48-53)<\/strong>\n<ul>\n<li>\u201cIn both slave society and\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/feudal\">feudal<\/a>\u00a0society the right to\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/appropriate\">appropriate<\/a>\u00a0the product of the labor of others partly defines class privilege, and these societies legitimate class distinctions with\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/ideology\">ideologies<\/a>\u00a0of natural superiority and inferiority\u201d (48).<\/li>\n<li>\u201cCapitalist society, on the other hand, removes traditional juridically enforced class distinctions and promotes a belief in the legal freedom of persons. Workers freely contract with employers and receive a wage: no formal mechanisms of law or custom force them to work for that employer or any employer\u201d (48).<\/li>\n<li>\u201cEvery\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/commodity\">commodity<\/a>\u2018s value is a function of the labor time necessary for its production. Labor power is the one\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/commodity\">commodity<\/a>\u00a0which in the process of being consumed produces new value\u201d (49).<\/li>\n<li>\u201cThe central insight expressed in the concept of exploitation, then, is that this oppression occurs through a steady process of the transfer of the results of the labor of one social group to benefit another. The minutest of class division does not consist only in the distributive fact that some people have great wealth while most people have little\u201d (49).<\/li>\n<li>\u201cThese relations are produced and reproduced through a\u00a0<a href=\"http:\/\/dictionary.reference.com\/browse\/systemic\">systemic<\/a>\u00a0process in which the energies of the have-nots are continuously expended to maintain and augment the power, status, and wealth of the haves\u201d(50).<\/li>\n<li>\u201cMenial labor usually refers not only to service, however, but also to any servile, unskilled, low-paying work lacking in autonomy, in which a person is subject to taking orders from many people. Menial work tends to be\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/auxiliary\">auxiliary<\/a>\u00a0work, instrumental to the work of others, where those others receive primary recognition for doing the job\u201d (52).<\/li>\n<li>\u201cThe injustice of\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/exploitation\">exploitation<\/a>\u00a0consists in social processes that bring about a transfer of energies from one group to another to produce unequal distributions, and in the way in which social institutions enable a few to accumulate while they constrain many more\u201d (53).<\/li>\n<li>\u201cBringing about justice where there is\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/exploitation\">exploitation<\/a>\u00a0requires reorganization of institutions and practices of decision making, alteration of the division of labor, and similar measures of institutional, structural, and cultural change\u201d (53).<\/li>\n<\/ul>\n<\/li>\n<li><strong><em>Marginalization<\/em>\u00a0(53-55)<\/strong>\n<ul>\n<li>\u201cMarginals are people the system of labor cannot or will not use\u201d (53).<\/li>\n<li>\u201cMarginalization is by no means the fate only of racially marked groups, however\u201d (53).<\/li>\n<li>\u201cMarginalization is perhaps the most dangerous form of oppression. A whole category of people is expelled from useful participation in social life and thus potentially subjected to severe material deprivation and even extermination\u201d (53).<\/li>\n<li>\u201cContemporary advanced capitalist societies have in principle acknowledged the injustice of\u00a0<a href=\"http:\/\/epp.eurostat.ec.europa.eu\/statistics_explained\/index.php\/Glossary:Severe_material_deprivation_rate\">material deprivation<\/a>\u00a0caused by marginalization, and have taken some steps to address it by providing welfare payments and services\u201d (53-54).<\/li>\n<li>\u201cTwo categories of injustice beyond distribution are associated with marginality in advance capitalist societies\u201d (54).\n<ul>\n<li>\u201cFirst, the provision of welfare itself produces new injustice by depriving those dependent on it of rights and freedoms that others have\u201d (54).<\/li>\n<li>\u201cSecond, even when material deprivation is somewhat mitigated by the welfare state, marginalization is unjust because it blocks the opportunity to exercise capacities in socially defined and recognized ways\u201d (54).<\/li>\n<\/ul>\n<\/li>\n<li>\u201cMarginalization does not cease to be oppressive when one has shelter and food\u201d (55).<\/li>\n<li>\u201cMost of our society\u2019s productive and recognized activities take place in contexts of organized social cooperation, and social structures and processes that close persons out of participation in such social cooperation are unjust. Thus while marginalization definitely entails serious issues of distributive just, it also involves the deprivation of cultural, practical, and\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/institutionalize\">institutionalized<\/a>\u00a0conditions for exercising capacities in a context of recognition and interaction\u201d (55).<\/li>\n<\/ul>\n<\/li>\n<li><strong><em>Powerlessness\u00a0<\/em>(56-58)<\/strong>\n<ul>\n<li>\u201cIt remains the case that the labor of most people in the society\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/augment\">augments<\/a>\u00a0the power of relatively few\u201d (56).<\/li>\n<li>\u201cProfessionals are privileged in relation to nonprofessionals, by virtue of their position in the division of labor and the status it carries. Nonprofessionals suffer a form of oppression in addition to exploitation, which I call powerlessness\u201d (56).<\/li>\n<li>\u201cThis powerless status is perhaps best described negatively: the powerless lack the authority, status, and sense of self that professionals tend to have. The status privilege has three aspects, the lack of which produces oppression for nonprofessionals\u201d(57).\n<ul>\n<li>\u201cFirst, acquiring and practicing a profession has an expansive, progressive character\u201d (57).<\/li>\n<li>\u201cSecond, while many professionals have supervisors and cannot directly influence many decisions or the actions of many people, most nevertheless have considerable day-to-day work autonomy\u201d (57).\n<ul>\n<li>\u201cThough based on a division of labor between \u2018mental\u2019 and \u2018manual\u2019 work, the distinction between \u2018middle class\u2019 and \u2018working class\u2019 designates a division not only in working life, but also in nearly all aspects of social life\u201d (57).<\/li>\n<li>\u201cProfessionals and nonprofessionals belong to different cultures in the United States\u201d (57).<\/li>\n<\/ul>\n<\/li>\n<li>\u201cThus, third, the privileges of the professional extend beyond the workplace to a whole way of life. I call this way of life \u2018respectability&#8217;\u201d (57).<\/li>\n<\/ul>\n<\/li>\n<li>\u201cFor this reason nonprofessionals seeking a loan or a job, or to buy a house or car, will often try to look \u2018professional\u2019 and \u2018respectable\u2019 in those settings\u201d (58).<\/li>\n<li>I have discussed several injustices associated with powerlessness: inhibition in the development of one\u2019s capacities, lack of decision making power in one\u2019s working life, and exposure to disrespectful treatment because of the status one occupies. These injustices have distributional consequences, but are more fundamentally matters of the division of labor\u201d (58).<\/li>\n<\/ul>\n<\/li>\n<li><strong><em>Cultural Imperialism<\/em>\u00a0(58-61)<\/strong>\n<ul>\n<li>\u201cTo experience cultural imperialism means to experience how the dominant meanings of a society render the particular perspective of one\u2019s own group invisible at the same time as they stereotype one\u2019s group and mark it out as the Other\u201d (58-59).<\/li>\n<li>\u201cCultural imperialism involves the universalization of a dominant group\u2019s experiences and culture, and its establishment as the norm\u201d (59).<\/li>\n<li>\u201cAn encounter with other groups, however, can challenge the dominant group\u2019s claim to universality. The dominant group reinforces its position by bringing the other groups under the measure of its dominant norms\u201d (59).<\/li>\n<li>\u201cGiven the normality of its own cultural expressions and identity, the dominant group constructs the differences which some groups exhibit as lack and negation. These groups become marked as Other\u201d (59).<\/li>\n<li>\u201cThe culturally dominated undergo a paradoxical oppression, in that they are both marked out by stereotypes and at the same time rendered invisible\u201d (59).<\/li>\n<li>\u201cThose living under cultural imperialism find themselves defined from the outside, positioned, placed, by a network of dominant meanings they experience as arising from elsewhere, from those with whom they do not identify and who do not identify with them. Consequently, the dominant culture\u2019s stereotyped and unfertilized images of the group must be internalized by group members at least to the extent that they are force to react to behavior of others influenced by those images\u201d (59-60).<\/li>\n<li>\u201cCultural imperialism involves the paradox of experiencing oneself as invisible at the same time that one is marked out as different\u201d (60).<\/li>\n<li>\u201cThis, then, is the injustice of cultural imperialism: that the oppressed group\u2019s own experience and interpretation of social life finds little expression that touches the dominant culture, while that same culture imposes on the oppressed group its experience and interpretation of social life\u201d (60).<\/li>\n<\/ul>\n<\/li>\n<li><em><strong>Violence<\/strong><\/em><strong>\u00a0(61-63)<\/strong>\n<ul>\n<li>\u201cWhat makes violence a face of oppression is less the particular acts themselves, though these are often utterly horrible, than the social context surrounding them, which makes them possible and even acceptable\u201d (61).<\/li>\n<li>\u201cWhat makes violence a phenomenon of social injustice, and not merely an individual moral wrong, is its systemic character, its existence as a social practice\u201d (62).<\/li>\n<li>\u201cViolence is systemic because it is directed at members of a group simply because they are members of that group\u201d (62).<\/li>\n<li>\u201cViolence is a social practice. It is a social given that everyone knows happens and will happen again. it is always at the horizon of social imagination, even for those who do not perpetrate it\u201d (62).<\/li>\n<li>\u201cGroup violence approaches legitimacy, moreover, in the sense that it is tolerated\u201d (62).<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<h2><strong><em>A Few Last Words<\/em><\/strong><\/h2>\n<p>\u201cExploitation, marginalization, and powerlessness all refer to relations of power and oppression that occur by virtue of the social division of labor\u2013who works for whom, who does not work, and how the content of work defines one institutional position relative to others. These three categories refer to structural and institutional relations that delimit people\u2019s material lives, including but not restricted to the resources they have access to and the concrete opportunities they have or do not have to develop and exercise their capacities. These kinds of oppression are a matter of concrete power in relation to others\u2013of who benefits from whom, and who is dispensable\u201d (58).<\/p>\n<p><em>\u201c<\/em>Cultural imperialism, moreover, itself intersects with violence. The culturally imperialized may reject the dominant meanings and attempt to assert their own subjectivity, or the fact of their cultural difference may put the lie to the dominant culture\u2019s implicit claim to universality. The dissonance generated by such a challenge to the\u00a0<a href=\"http:\/\/www.merriam-webster.com\/dictionary\/hegemony\">hegemonic<\/a>\u00a0cultural meanings can also be a source of irrational violence\u201d (63).<\/p>\n<hr \/>\n<h2 id=\"available\"><strong>Readily Available Materials<\/strong><\/h2>\n<p>You should be able to access each of these by simply clicking on the link. If you have trouble accessing any of the below links,\u00a0 please email me (<a href=\"mailto:clrobins@kent.edu\">clrobins@kent.edu<\/a>) right away!<\/p>\n<ul>\n<li><a href=\"http:\/\/dragonflycanada.ca\/resources\/understanding-oppression\/\">Understanding Oppression\u2014Terminology<\/a><\/li>\n<li><a href=\"https:\/\/www.psychologytoday.com\/blog\/what-would-aristotle-do\/201411\/two-concepts-oppression\">Two Concepts of Oppression<\/a><\/li>\n<li><a href=\"https:\/\/criticallegalthinking.com\/2023\/04\/24\/iris-marion-youngs-five-faces-of-oppression\/\" target=\"_blank\" rel=\"noopener\">Iris Marion Young\u2019s Five Faces of Oppression<\/a><\/li>\n<li><a href=\"https:\/\/agriculturaljusticeproject.org\/toolkit\/resources\/relations\/5-faces-oppression\/\" target=\"_blank\" rel=\"noopener\">Five Faces of Oppression<\/a>\u00a0(Agricultural Justice Project)<\/li>\n<li><a href=\"https:\/\/medium.com\/@laila.kassam\/animal-rights-social-justice-and-the-five-faces-of-oppression-part-1-4204809b1dff\" target=\"_blank\" rel=\"noopener\">Animal rights, social justice and the \u201cfive faces of oppression\u201d: Part 1<\/a><\/li>\n<li><a href=\"https:\/\/medium.com\/@laila.kassam\/animal-rights-social-justice-and-the-five-faces-of-oppression-part-2-961b0c0b6a4\" target=\"_blank\" rel=\"noopener\">Animal rights, social justice and the \u201cfive faces of oppression\u201d: Part 2<\/a><\/li>\n<\/ul>\n<p><strong>Viewings<\/strong><\/p>\n<p><iframe loading=\"lazy\" title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/ReOJoMH_z9E?si=iMtGQ9nEVR1Yfp04\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\" data-mce-fragment=\"1\"><\/iframe><br \/>\n5 Faces of Oppression Education Video<\/p>\n<p><iframe loading=\"lazy\" title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/_MnFCguyPmE?si=5J5MJqZQkh833bUE\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\" data-mce-fragment=\"1\"><\/iframe><br \/>\nKey Concepts: Five Faces of Oppression<\/p>\n<p><iframe loading=\"lazy\" title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/nkFBu8ul6Js?si=F84q34Wz0Ljbc-Tq\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\" data-mce-fragment=\"1\"><\/iframe><br \/>\nFive Faces of Oppression\u2014Iris Marion Young<\/p>\n<p><iframe loading=\"lazy\" title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/vX_Vzl-r8NY?si=ReBju9VxkyHqsy6u\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\" data-mce-fragment=\"1\"><\/iframe><br \/>\nThe Unequal Opportunity Race<\/p>\n<p><iframe loading=\"lazy\" title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/_h938XCpI7U?si=iYx7ZDKnHxXBsuyA\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><br \/>\nWhat is Privilege?<\/p>\n<h6><a href=\"https:\/\/unicorn-castle.org\/earlybritlit\/lesson-the-lenses-we-look-through-medievalism\/medievalism-government-and-human-rights\/five-faces-of-oppression\/#top\"><em>Return to Top<\/em><\/a><\/h6>\n<hr \/>\n<h2 id=\"part3\"><strong>Find It in Your University Library<\/strong><\/h2>\n<ul>\n<li>Institutional oppression that silences child protection reform. By: Braithwaite, Valerie. I<em>nternational Journal on Child Maltreatment: Research, Policy and Practice,<\/em>\u00a0Vol. 4, Issue 1, Apr 13, 2021, pp. 49-72.<\/li>\n<li>Dodgeball: Inadvertently teaching oppression in physical and health education. By: Butler, Joy, David P. Burns, and Claire Robson.\u00a0<em>European Physical Education Review<\/em>, Vol. 27, Issue 1, Feb 2021, pp. 27-40.<\/li>\n<li>Young, Gilbert, and social groups. By: Kuchem, Matthew D.\u00a0<em>Social Theory &amp; Practice<\/em>, Vol. 46, Issue 4, Oct 2020, pp. 737-763.<\/li>\n<li>Using the five faces of oppression to teach about interlocking systems of oppression. By: Shlasko, Davey.\u00a0<em>Equity &amp; Excellence in Education<\/em>, Vol. 48, Issue 3, 2015, pp. 349-360.<\/li>\n<li>The formative role of contextual hardships in women\u2019s career calling. By: Afiouni, F. and C.M. Karam.\u00a0<em>Journal of Vocational Behavior<\/em>, Vol. 114, Oct 2019, pp. 69-87.<\/li>\n<li>\u201cThe longest war\u201d: Gendercide. By: Ross, Cathy. Baptistic Theologies, Vol. 9, Issue 1, Spring 2017, pp. 49-65.<\/li>\n<li>Disposable dispositions: Reflections upon the work of Iris Marion Young in relation to the social oppression of autistic people. By: Milton, Damian E. M.\u00a0<em>Disability &amp; Society<\/em>, Vol. 31, Issue 10, Nov 2016, pp. 1403-1407.<\/li>\n<li>Youth oppression as a technology of colonialism: Conceptual frameworks and possibilities for social justice education praxis. By: DeJong, Keri and Barbara J. Love.\u00a0<em>Equity &amp; Excellence in Education<\/em>, Vol. 48, Issue 3, Aug 2015, pp. 489-508.<\/li>\n<li>Iris Young\u2019s five faces of oppression applied to nursing. By: Dubrosky, Rebekah.\u00a0<em>Nursing Forum<\/em>, Vol. 48, Issue 3, Jul 1, 2013, pp. 205-210.<\/li>\n<\/ul>\n","protected":false},"excerpt":{"rendered":"<p>Understanding Five Faces of Oppression Five Faces of Oppression\u00a0(Iris Marion Young) APA Citation: General Concepts An Enabling of Justice (39) \u201cIn this chapter I offer some\u00a0explication\u00a0of the concept of oppression as I understand its use by new social movements in &hellip; <a href=\"https:\/\/unicorn-castle.org\/medievalisms\/contents\/medievalism-government-and-human-rights\/medievalism-government-human-rights-today\/understanding-human-rights\/five-faces-of-oppression\/\">Continue reading <span class=\"meta-nav\">&rarr;<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":48,"menu_order":2,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-53","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/pages\/53","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/comments?post=53"}],"version-history":[{"count":1,"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/pages\/53\/revisions"}],"predecessor-version":[{"id":55,"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/pages\/53\/revisions\/55"}],"up":[{"embeddable":true,"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/pages\/48"}],"wp:attachment":[{"href":"https:\/\/unicorn-castle.org\/medievalisms\/wp-json\/wp\/v2\/media?parent=53"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}