Interpersonal Oppression Quotes

an emotional, psychological, and behavioral condition that develops as a result of an individual’s prolonged exposure to, and practice of, a set of oppressive rules—rules which prevent the open expression of feeling as well as the direct discussion of personal and interpersonal problems.”2

wrote codependency is “an emotional, psychological, and behavioral condition that develops as a result of an individual’s prolonged exposure to, and practice of, a set of oppressive rules—rules which prevent the open expression of feeling as well as the direct discussion of personal and interpersonal problems.”2

Healing imagery is also problematic because it implies that the damage being done is primarily emotional. The goal becomes one of "getting along" better by being nicer and more tolerant toward one another, forgiving and forgetting, living in more authentic ways. I don’t object to this goal, but it ignores the fact that a lot of the trouble doesn’t begin and end with interpersonal relations and emotional wounds. Much of it is embedded in structures of power and inequality that shape almost every aspect of life in this society, from economics to politics to religion to schools and the family. The idea that we’re going to get out of this by somehow getting to a place where we’re kinder and more sensitive to one another ignores most of what we have to overcome. It sets us up to walk right past the trouble toward an alternative that doesn’t exist and can’t exist until we do something about what creates privilege and oppression in the first place. And that is something that needs to be changed, not healed.

Intersectional paradigms remind us that oppression cannot be reduced to one fundamental type, and that oppressions work together in producing injustice. In contrast, the matrix of domination refers to how these intersecting oppressions are actually organized. Regardless of the particular intersections involved, structural, disciplinary, hegemonic, and interpersonal domains of power reappear across quite different forms of oppression.

Sexual-patriarchal relational systems overwhelm, from media glorifying sexual connection above other forms of intimacy and interaction, to medical, economic, and legal structures that automatically privilege sexual/domestic/romantic dyadic partnerships and genetic family bonds over other chosen platonic relationships and support systems. Oppressive social structures and micro-aggressive interpersonal interactions constantly grate on us, damaging our health and maybe even pushing us to seek care, but often available formal assistance is part of the same harmful system and populated by the same privileged persons.

If enough individuals are full of despair and anger in their hearts, there will be violence in the streets. If enough individuals are full of greed and fear in their hearts, there will be racism and oppression in society. You can't remove the external social symptoms without treating the corresponding internal personal diseases...Pope Francis draws our attention to the 'invisible thread' of the market, which he describes as 'the mentality of profit at any price, with no concern for social exclusion or the destruction of nature.' This mentality generates inequality, which in turn generates 'a violence which no police, military, or intelligence resources can control'...changed individuals cross racial, religious, ethnic, class or political boundaries to build friendships. These friendship work like sutures, healing wounds in the social fabric. They 'humanize the other,' making it harder for groups to stereotype or scapegoat. They create little zones where the beloved community is manifest...They help people envision the common good--a situation where all are safe, free, and able to thrive. As my friend Shane Claiborne says, our problem isn't that rich people don't care about poor people; it's that all too often, rich people don't know any poor people. Knowing one another makes interpersonal change and reconciliation possible. (p. 167-168)

People often view racism as social division based on race; that is, racism occurs when people align and separate themselves based on their affinity for people of the same race and their hostility toward people of other races. A popular way to put this has been to define racism as “prejudice plus power,” that is, it is having the personal power to act on one’s feelings about racial difference. This understanding reduces racism to the level of affect and interpersonal relationships: racism occurs because of how we as individuals feel about other ethnic groups; reconciliation occurs when we eliminate our negative feelings about other racial groups and establish relationships across race. But racism is not about our feelings. Nor is it about the attitudes, intentions, or behavior of individuals. Racism is an interlocking system of oppression that is designed to promote and maintain White supremacy, the notion that White people—including their bodies, aesthetics, beliefs, values, customs, and culture—are inherently superior to all other races and therefore should wield dominion over the rest of creation, including other people groups, the animal kingdom, and the earth itself.

He defines co—dependency as: “an emotional, psychological, and behavioral condition that develops as a result of an individual’s prolonged exposure to, and practice of, a set of oppressive rules—rules which prevent the open expression of feeling, as well as the direct discussion of personal and interpersonal problems.”3

In an article from the book Co-Dependency, An Emerging Issue, Robert Subby wrote codependency is “an emotional, psychological, and behavioral condition that develops as a result of an individual’s prolonged exposure to, and practice of, a set of oppressive rules—rules which prevent the open expression of feeling as well as the direct discussion of personal and interpersonal problems.”2 Eamie Larsen, another codependency specialist and a pioneer in that field, defines codependency as “those self-defeating, learned behaviors or character defects that result in a diminished capacity to initiate or to participate in loving relationships.

Critical theories addressing issues of race (critical race theory), gender (feminism), gender identity and sexual expression (queer theory), and disability (critical disability theory) are aimed at identifying interpersonal, social, cultural, and political mechanisms that support inequality, marginalization, or exclusion in order to change them. Critical race theory (CRT) in particular is making its way into social work education (Abrams and Moio 2009; Ortiz and Jani 2010). Ortiz and Jani emphasize that the assumptions behind CRT are that race is a social construction that has profound effects on all aspects of life. Kendi (2019) asserts that the concept of race was developed specifically to justify race-based oppression.

codependency is “an emotional, psychological, and behavioral condition that develops as a result of an individual’s prolonged exposure to, and practice of, a set of oppressive rules—rules which prevent the open expression of feeling as well as the direct discussion of personal and interpersonal problems.

One of the basic tenets of Buddhist teachings is the realization of impermanence. The perspective that the self is an unchanging, separate and coherent phenomenon is not accepted in Buddhism. Instead, we are invited to consider, and through insight meditation to experience, the self as a moving assembly of sensations, emotions and thoughts (Hagen 1998). The potential of experiencing self in that way is that we become less attached to the processes of self-construal, as described above, and therefore less engaged in unconscious ‘othering’. In such meditation, we are also invited to notice how we are either averse to or desirous of certain thoughts and emotions in ways that can influence our decisions about what to focus on or what to believe to be true. That level of detailed attention to our inner thoughts and emotions can help reveal the moments when we label and judge stimuli of any kind, and whether we accept an idea or not. If people can bring that greater awareness into the moment of interpersonal interactions, to maintain an orientation towards inter-subjectivity in their relations with others (Irigaray 1985) and a more ‘critical’ interpretation of everyday culture, then there is greater opportunity for disengaging or disrupting systems of oppression and destruction.

These are the kinds of opportunities seized on by deference politics, which considers it a step toward justice to modify interpersonal interactions in compliance with the perceived wishes of the marginalized. While the deference perspective isn't entirely off base, it is potentially limiting and misleading. In such a game, it is much trickier than we realize to avoid moves that intensify elite capture and other oppressive aspects of our social structure--even when we use strategies that correctly identify the distribution of power in the room we're in.

In an article from the book Co-Dependency, An Emerging Issue, Robert Subby writes that codependency is “an emotional, psychological, and behavioral condition that develops as a result of an individual’s prolonged exposure to, and practice of, a set of oppressive rules—rules which prevent the open expression of feeling as well as the direct discussion of personal and interpersonal problems.

Robert Subby wrote codependency is “an emotional, psychological, and behavioral condition that develops as a result of an individual’s prolonged exposure to, and practice of, a set of oppressive rules—rules which prevent the open expression of feeling as well as the direct discussion of personal and interpersonal problems.

A couple in distress attending a workshop provides an additional illustration of how nonspecific language can hamper understanding and communication. “I want you to let me be me,” the woman declared to her husband. “I do!” he retorted. “No, you don’t!” she insisted. Asked to express herself in positive action language, the woman replied, “I want you to give me the freedom to grow and be myself.” Such a statement, however, is just as vague and likely to provoke a defensive response. She struggled to formulate her request clearly, and then admitted, “It’s kind of awkward, but if I were to be precise, I guess what I want is for you to smile and say that anything I do is okay.” Often, the use of vague and abstract language can mask oppressive interpersonal games.

Relationship Anarchy explodes not just exclusivity but the possibility of exclusivity, he said, almost recovered, by, well, like the name says, applying anarchist principles to the interpersonal relationships—by flattening all hierarchies, among all relationships. To an outsider it sounds like polyamory—RA naturally eliminates the expectation of arbitrary sexual and romantic fidelity within an individual relationship, thereby lessening the sense of hierarchy among romantic partners—but it’s really sort of the opposite. For years, polyamorist have been trying to convince the public that theirs is a community with rules and boundaries. Ours is decidedly not. By defining our lives by what we don’t believe in, we can get closer to freedom from pain and oppression; ideally, we envision our world as a constantly (and beautifully) turning kaleidoscope of not-friendship, not-affairs, and not-marriages. There are no commitments and no guarantee that a sexual and/or romantic relationship will be more “important” than a friendship, because all relationships are free to grow to shrink or change as suits both parties, provided both engage in enthusiastic consent. Saying “no labels” sounds juvenile, he knew, but there were none, only ideals: respect, trust, communication, autonomy.