Reverse discrimination

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https://en.wikipedia.org/wiki/Reverse_discrimination

Reverse discrimination is a term used to describe discrimination against members of a dominant or majority group, in favor of members of a minority or historically disadvantaged group.

Affirmative action

Further information: Affirmative action

Affirmative action is a set of practices that attempts to promote diversity in areas such as employment, education, and leadership, typically by reserving some positions for people of traditionally disadvantaged groups. This may result in discrimination towards successful majority groups who have greater technical qualifications than minority applicants.

Philosopher James Rachels posited that reverse discrimination as a factor in affirmative action in the United States may disadvantage some Whites, but without it, African Americans would likewise be disadvantaged by pervasive racial discrimination in society. Critics of racial preferences in affirmative action such as William Bennett and Carl Cohen have argued that explicitly using race for the purpose of ending racial discrimination is illogical and contrary to the principle of non-discrimination. Conversely, Alan H. Goldman argued that short-term violations of such a principle could be justified for the sake of equalizing social opportunities in the longer term. Philosopher Richard Arneson argues that while a program of reverse discrimination favoring non-White candidates over White ones may violate equality of opportunity in a formal sense, it may more effectively promote substantive equality of opportunity, meaning that those with equal talent and ambition will have the same chances of success regardless of their previous (unequal) opportunities to achieve the relevant qualifications.

It is often argued by majority groups that they are being discriminated against for hiring and advancement because of affirmative-action policies. However, critics of this argument often cite the "symbolic" significance of a job has to be taken into consideration as well as qualifications.

China

See also: Affirmative action in China and One-child policy

The affirmative action of the Chinese government has been called into question, especially from the ethnic group of Han Chinese. Unfair policies on Chinese College entrance exams as well as human rights considered to be favoring the national minority have both been believed to be causing reverse discrimination in the mainland. Han chauvinism has been becoming more popular in mainland China since the 2000s, the cause of which has been attributed to the discontent towards Chinese affirmative action. The one-child policy was only introduced for Han Chinese, with minorities being allowed two or more babies.

European Union

See also: Reverse discrimination (EU law)

In European Union law, reverse discrimination occurs where a Member State's national law provides for worse treatment of its own citizens or domestic products than other EU citizens/goods under EU law. This is permitted in the EU because of the legal principle of subsidiarity, that EU law is not applicable in situations purely internal to one Member State.

India

In India, in higher education institutions and in employment by Government, 60% seats are reserved for members of socially disadvantaged castes and Economically weaker section of Forward communities. Reserved category candidates can select a position from the Open 40% also.

The poorer sections of Open/General Category has access to EWS Quota Economically Weaker Section in higher education institutions and in employment by government accounting for 10 percent of the seats. Lower Caste have 50% reservation in all government aided colleges and jobs.

In India, the term is often used by citizens protesting against reservation and quotas. In later years a "creamy layer" exception forbade reserved status to those whose parents held relatively high governmental posts.

United States

See also: Reverse racism § United States

Opponents of affirmative action in the United States use the term reverse discrimination to say that such programs discriminate against White Americans in favor of African Americans. In the U.S., affirmative action has focused on the under-representation of ethnic minority groups and women, and attempted to remedy the effects of past discrimination in both government and the business world. Historian Nancy MacLean writes that during the 1980s and 1990s, "so-called reverse discrimination occurred on an inconsequential scale". The number of reverse discrimination cases filed with the Equal Employment Opportunity Commission (EEOC) doubled in the 1990s and continued to reflect a growing percentage of all discrimination cases as of 2003.

A study by S. K. Camara & M. P. Orbe collected narratives of individuals describing situations where they were discriminated against based on their majority-group status (cases of reverse discrimination). Many White respondents described discrimination based on their race, a smaller portion reported gender discrimination. A small number of heterosexuals reported experiencing discrimination based on their sexual orientation.

Colleges

White college applicants who have felt passed over in favor of less-qualified Black students as a result of affirmative action in college admissions have described such programs as "reverse discrimination". Elizabeth Purdy argues that this conception of reverse discrimination came close to overturning affirmative action during the conservative resurgence of the 1980s and '90s after being granted legitimacy by the U.S. Supreme Court's ruling in Regents of the University of California v. Bakke, which ruled that Alan Bakke had been discriminated against by the school's admissions program.

In 1996, the University of Texas had to defer the use of racial preferences in their college admissions after the US Court of Appeals for the Fifth Circuit barred the school from considering race in admitting students. The ruling determined that diversity in education could not justify making race-based distinctions. Hopwood v. Texas in 1996 was a lawsuit brought by four white applicants to the Texas Law School who were denied admission even though their grade point averages were greater than minority applications that were accepted. The four white students also had greater Law School Admission Test scores.

However, in Grutter v. Bollinger in 2003, the Supreme Court allowed the University of Michigan Law School to continue to consider race among other relevant diversity factors. The decision was the only legally challenged affirmative-action policy to survive the courts. However, this ruling has led to confusion among universities and lower courts alike regarding the status of affirmative action across the nation.

In 2012, Fisher v. University of Texas reached the Supreme Court. The University of Texas allegedly used race as a factor in denying Abigail Fisher's application, denying her a fair review. The lower courts upheld the program, but the Supreme Court vacated the judgment of the lower courts and sent the case back to the Fifth Circuit for review.

Complaints

A draft report on claims of reverse discrimination was prepared for the United States Department of Labor in 1995. Its analysis of employment discrimination cases in federal courts between 1990 and 1994 concluded that between 1 and 3 percent involved claims of reverse discrimination; and that a "high proportion" of the claims were found to be without merit.

Newer reports by the EEOC have found that less than 10% of race-related complaints were filed by whites, 18% of gender-related complaints and 4% of the court cases were filed by men. When national samples of whites were asked if they personally have experienced the loss of job, promotion, or college admission because of their race, 2%–13% say yes.

Power (international relations)

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Power_(international_relations)

In international relations, power is defined in several different ways. Material definitions of state power emphasize economic and military power. Other definitions of power emphasize the ability to structure and constitute the nature of social relations between actors. Power is an attribute of particular actors in their interactions, as well as a social process that constitutes the social identities and capacities of actors.

International relations scholars use the term polarity to describe the distribution of power in the international system. Unipolarity refers to an international system characterized by one hegemon (e.g. United States in the post-Cold War period), bipolarity to an order with two great powers or blocs of states (e.g. the Cold War), and multipolarity refers to the presence of three or more great powers. Those states that have significant amounts of power within the international system are referred to as small powers, middle powers, regional powers, great powers, superpowers, or hegemons, although there is no commonly accepted standard for what defines a powerful state.

Entities other than states can have power in international relations. Such entities can include multilateral international organizations, military alliance organizations like NATO, multinational corporations like Walmart, non-governmental organizations such as the Roman Catholic Church, or other institutions such as the Hanseatic League and technology companies like Facebook and Google.

Concepts of political power

Michael Barnett and Raymond Duvall define power as "the production, in and through social relations, of effects that shape the capacities of actors to determine their circumstances and fate." They reject definitions of power that conflate power as any and all effects because doing so makes power synonymous with causality. They also reject persuasion as part of the definition of power, as it revolves around actors freely and voluntarily changing their minds once presented with new information.

Political scientists, historians, and practitioners of international relations (diplomats) have used the following concepts of political power:

• Power as a goal of states or leaders;
• Power as a measure of influence or control over outcomes, events, actors and issues;
• Power as victory in conflict and the attainment of security;
• Power as control over resources and capabilities;
• Power as status, which some states or actors possess and others do not.

Power as a goal

The primary usage of "power" as a goal in international relations belongs to political theorists, such as Niccolò Machiavelli and Hans Morgenthau. Especially among Classical Realist thinkers, power is an inherent goal of mankind and of states. Economic growth, military growth, cultural spread etc. can all be considered as working towards the ultimate goal of international power. The German military thinker Carl von Clausewitz is considered to be the quintessential projection of European growth across the continent. In more modern times, Claus Moser has elucidated theories centre of distribution of power in Europe after the Holocaust, and the power of universal learning as its counterpoint. Jean Monnet was a French left-wing social theorist, stimulating expansive Eurocommunism, who followed on the creator of modern European community, the diplomat and statesman Robert Schuman.

Power as influence

NATO accounts for over 70% of global military expenditure, with the United States alone accounting for 43% of global military expenditure.

Political scientists principally use "power" in terms of an actor's ability to exercise influence over other actors within the international system. This influence can be coercive, attractive, cooperative, or competitive. Mechanisms of influence can include the threat or use of force, economic interaction or pressure, diplomacy, and cultural exchange.

Under certain circumstances, states can organize a sphere of influence or a bloc within which they exercise predominant influence. Historical examples include the spheres of influence recognized under the Concert of Europe, or the recognition of spheres during the Cold War following the Yalta Conference. The Eastern Bloc, the Western Bloc, and the Non-Aligned Movement were the blocs that arose out of the Cold War contest. Military alliances like NATO and the Warsaw Pact are another forum through which influence is exercised. However, "realist" theory attempted to maintain the balance of power from the development of meaningful diplomatic relations that can create a hegemony within the region. British foreign policy, for example, dominated Europe through the Congress of Vienna after the defeat of France. They continued the balancing act with the Congress of Berlin in 1878, to appease Russia and Germany from attacking Turkey. Britain has sided against the aggressors on the European continent—i.e. the German Empire, Nazi Germany, Napoleonic France or the Austrian Empire, known during the Great War as the Central Powers and, in World War II as the Axis Powers.

International orders have both a material and social component. Martha Finnemore argues that unipolarity does not just entail a material superiority by the unipole, but also a social structure whereby the unipole maintains its status through legitimation, and institutionalization. In trying to obtain legitimacy from the other actors in the international system, the unipole necessarily gives those actors a degree of power. The unipole also obtains legitimacy and wards off challenges to its power through the creation of institutions, but these institutions also entail a diffusion of power away from the unipole. David Lake has argued along similar lines that legitimacy and authority are key components of international order.

Susan Strange made a key contribution to International Political Economy on the issue of power, which she considered essential to the character and dynamics of the global economy. Strange was skeptical of static indicators of power, arguing that it was structural power that mattered. In particular, interactions between states and markets mattered. She pointed to the superiority of the American technology sector, dominance in services, and the position of the U.S. dollar as the top international currency as real indicators of lasting power. She distinguished between relational power (the power to compel A to get B to do something B does not want to do) and structural power (the power to shape and determine the structure of the global political economy). Political scientists Henry Farrell and Abraham L. Newman argue that state power is in part derived from control over important nodes in global networks of informational and financial exchange, which means that states can "weaponize interdependence" by fighting over control of these nodes.

Power as security

Power is also used when describing states or actors that have achieved military victories or security for their state in the international system. This general usage is most commonly found among the writings of historians or popular writers.

Power as capability

American author Charles W. Freeman, Jr. described power as the following:

Power is the capacity to direct the decisions and actions of others. Power derives from strength and will. Strength comes from the transformation of resources into capabilities. Will infuses objectives with resolve. Strategy marshals capabilities and brings them to bear with precision. Statecraft seeks through strategy to magnify the mass, relevance, impact, and irresistibility of power. It guides the ways the state deploys and applies its power abroad. These ways embrace the arts of war, espionage, and diplomacy. The practitioners of these three arts are the paladins of statecraft.

Power is also used to describe the resources and capabilities of a state. This definition is quantitative and is most often used by geopoliticians and the military. Capabilities are thought of in tangible terms—they are measurable, weighable, quantifiable assets. A good example for this kind of measurement is the Composite Indicator on Aggregate Power, which involves 54 indicators and covers the capabilities of 44 states in Asia-Pacific from 1992 to 2012. Hard power can be treated as a potential and is not often enforced on the international stage.

Chinese strategists have such a concept of national power that can be measured quantitatively using an index known as comprehensive national power.

Michael Beckley argues that gross domestic product and military spending are imprecise indicators of power. He argues that better measurements of power should take into account "net" indicators of powers: "[Gross] indicators systematically exaggerate the wealth and military capabilities of poor, populous countries, because they tally countries’ resources without deducting the costs countries pay to police, protect, and serve their people. A country with a big population might produce vast output and field a large army, but it also may bear massive welfare and security burdens that drain its wealth and bog down its military, leaving it with few resources for power projection abroad."

Power as status

Definitions

Much effort in academic and popular writing is devoted to deciding which countries have the status of "power", and how this can be measured. If a country has "power" (as influence) in military, diplomatic, cultural, and economic spheres, it might be called a "power" (as status). There are several categories of power, and inclusion of a state in one category or another is fraught with difficulty and controversy. In his famous 1987 work, The Rise and Fall of the Great Powers, British-American historian Paul Kennedy charts the relative status of the various powers from AD 1500 to 2000. He does not begin the book with a theoretical definition of "great power"; however he lists them, separately, for many different eras. Moreover, he uses different working definitions of great power for different eras. For example

"France was not strong enough to oppose Germany in a one-to-one struggle... If the mark of a Great Power is country which is willing to take on any other, then France (like Austria-Hungary) had slipped to a lower position. But that definition seemed too abstract in 1914 to a nation geared up for war, militarily stronger than ever, wealthy, and, above all, endowed with powerful allies."

Neorealist scholars frequently define power as entailing military capabilities and economic strength.  Classical realists recognized that the ability to influence depended on psychological relationships that touched on ethical principles, legitimacy and justice, as well as emotions, leaders' skill and power over opinion.

Categories of power

In the modern geopolitical landscape, a number of terms are used to describe various types of powers, which include the following:

• Hegemony: a state that has the power to shape the international system and "control the external behavior of all other states." Hegemony can be regional or global. Unlike unipolarity, which is a power preponderance within an anarchic international system of nominally equal states, hegemony assumes a hierarchy where the most powerful can control other states.
• Unipole: a state that enjoys a preponderance of power and faces no competitor states. According to William Wohlforth, "a unipolar system is one in which a counterbalance is impossible. When a counterbalance becomes possible, the system is not unipolar." A unipolar state is not the same as an empire or a hegemon that can control the behavior of all other states.
• Superpower: In 1944, William T. R. Fox defined superpower as "great power plus great mobility of power" and identified three states, the British Empire, the Soviet Union and the United States. With the decolonisation of the British Empire following World War II, and then the dissolution of the Soviet Union in 1991, the United States has remained to be the sole superpower. China is now considered an emerging global superpower by many scholars.
• Great power: In historical mentions, the term great power refers to the states that have strong political, cultural and economical influence over nations around them and across the world.
• Middle power: A subjective description of influential second-tier states that could not quite be described as great or small powers. A middle power has sufficient strength and authority to stand on its own without the need of help from others (particularly in the realm of security) and takes diplomatic leads in regional and global affairs. Clearly not all middle powers are of equal status; some are members of forums such as the G20 and play important roles in the United Nations and other international organisations such as the WTO.
• Small power: The International System is for the most part made up by small powers. They are instruments of the other powers and may at times be dominated; but they cannot be ignored.

Other categories

• Emerging power: A transitional category in which a state or union of states is viewed as on a trajectory of increasing global influence.
• Regional power: This term is used to describe a nation that exercises influence and power within a region. Being a regional power is not mutually exclusive with any of the other categories of power. The majority of them exert a strategic degree of influence as minor or secondary regional powers. A primary regional power (like Australia) has an often important role in international affairs outside of its region too.
• Cultural superpower: Refers to a country whose culture, arts or entertainment have worldwide appeal, significant international popularity or large influence on much of the world. Countries such as China, India, Italy, Spain, Japan, France, the United Kingdom, and the United States, have often been described as cultural superpowers, although it is sometimes debated on which criteria this is determined. Unlike traditional forms of national power, the term cultural superpower is in reference to a nation's soft power capabilities.
• Energy superpower: Describes a country that supplies large amounts of energy resources (crude oil, natural gas, coal, uranium, etc.) to a significant number of other states, and therefore has the potential to influence world markets to gain a political or economic advantage. Saudi Arabia and Russia are generally acknowledged as the world's current energy superpowers, given their abilities to globally influence or even directly control prices to certain countries. Australia and Canada are potential energy superpowers due to their large natural resources.

Hard, soft and smart power

Main articles: Hard power, Soft power, and Smart power

Some political scientists distinguish between two types of power: Hard and Soft. The former is coercive (example: military invasion) while the latter is attractive (example: broadcast media or cultural invasion).

Hard power refers to coercive tactics: the threat or use of armed forces, economic pressure or sanctions, assassination and subterfuge, or other forms of intimidation. Hard power is generally associated to the stronger of nations, as the ability to change the domestic affairs of other nations through military threats. Realists and neorealists, such as John Mearsheimer, are advocates of the use of such power for the balancing of the international system.

Joseph Nye is the leading proponent and theorist of soft power. Instruments of soft power include debates on cultural values, dialogues on ideology, the attempt to influence through good example, and the appeal to commonly accepted human values. Means of exercising soft power include diplomacy, dissemination of information, analysis, propaganda, and cultural programming to achieve political ends.

Others have synthesized soft and hard power, including through the field of smart power. This is often a call to use a holistic spectrum of statecraft tools, ranging from soft to hard.

Religious ecstasy

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Religious_ecstasy

The Ecstasy of Saint Teresa by Giuseppe Bazzani.

Religious ecstasy is a type of altered state of consciousness characterized by greatly reduced external awareness and reportedly expanded interior mental and spiritual awareness, frequently accompanied by visions and emotional (and sometimes physical) euphoria.

Although the experience is usually brief in time, there are records of such experiences lasting several days or even more, and of recurring experiences of ecstasy during a person's lifetime.

In Sufism, the term is referred to as wajad and the experience is referred to as either jazbah (jadbah o jedbah for Maghreb) or majzoobiyat.

Context

The religious ecstasy of Saint Teresa of Avila of the Carmelite Order.

The adjective "religious" means that the experience occurs in connection with religious activities or is interpreted in context of a religion. Journalist Marghanita Laski writes in her study "Ecstasy in Religious and Secular Experiences", first published in 1961:

Epithets are very often applied to mystical experiences including ecstasies without, apparently, any clear idea about the distinctions that are being made. Thus we find experiences given such names as nature, religious, aesthetic, neo-platonic, etc.. experiences, where in some cases the name seems to derive from a trigger, sometimes from the over belief.

History

Ancient

Yoga provides techniques to attain a state of ecstasy called samādhi. According to practitioners, there are various stages of ecstasy, the highest being Nirvikalpa Samadhi. Bhakti Yoga in particular places emphasis on ecstasy as being one of the fruits of its practice.

In Buddhism, especially in the Pali Canon, there are eight states of trance also called absorption. The first four states are Rupa or, materially-oriented. The next four are Arupa or non-material. These eight states are preliminary trances which lead up to final saturation. In the Visuddhimagga, great effort and years of sustained meditation are practiced to reach the first absorption, and not all individuals are able to accomplish it at all.

In the Dionysian Mysteries of ancient Greece, initiates used intoxicants, ecstatic dance and music to remove inhibitions and social constraints.

Modern

Modern meditator experiences in the Thai Forest Tradition, as well as other Theravadan traditions, demonstrate that this effort and rarity is necessary only to become completely immersed in the absorptions and experience no other sensations. It is possible to experience the absorptions in a less intense state with much less practice.

In the monotheistic tradition, ecstasy is usually associated with communion and oneness with God. However, such experiences can also be personal mystical experiences with no significance to anyone but the person experiencing them. Some charismatic Christians practice ecstatic states (such as "being slain in the Spirit") and interpret these as given by the Holy Spirit. The firewalkers of Greece dance themselves into a state of ecstasy at the annual Anastenaria, when they believe themselves under the influence of Saint Constantine.

Historically, large groups of individuals have experienced religious ecstasies during periods of Christian revivals, to the point of causing controversy as to the origin and nature of these experiences. In response to claims that all emotional expressions of religious ecstasy were attacks on order and theological soundness from the Devil, Jonathan Edwards published his influential Treatise on Religious Affections. Here, he argues, religious ecstasy could come from oneself, the Devil, or God, and it was only by observing the fruit, or changes in inner thought and behaviour, that one could determine if the religious ecstasy had come from God.

St. Rose of Lima who was canonised in 1671, 54 years after her death.

In modern Pentecostal, charismatic and spirit-filled Christianity, numerous examples of religious ecstasy have transpired, similar to historic revivals. These occurrences however, have changed significantly since the time of the Toronto Blessing phenomena and several other North American so-called revivals and outpourings from the mid-1990s. From that time, religious ecstasy in these movements has been characterized by increasingly unusual behaviors that are understood by adherents to be the anointing of the holy spirit and evidence of God's "doing a new work". One of the most controversial and strange examples is that of spiritual birthing  – a practice during which women, and at times even men, claim to be having actual contractions of the womb while they moan and retch as though experiencing childbirth. It is said to be a prophetic action bringing spiritual blessings from God into the world. Many believe spiritual birthing to be highly demonic in nature and more occult-like than Christian. Religious ecstasy in these Christian movements has also been witnessed in the form of squealing, shrieking, an inability to stand or sit, uttering apocalyptic prophecies, holy laughter, crying and barking. Some people have made dramatic claims of sighting "gold dust", "angel feathers", "holy clouds", or the spontaneous appearance of precious gem stones during ecstatic worship events. Others have claimed to have received spontaneous gold tooth fillings. The Range Christian Fellowship in the conservative Australian city of Toowoomba demonstrates such displays of religious ecstasy on an almost weekly basis. In addition to all the above, worshippers there also use textile banners and during moments of religious ecstasy believe these banners carry special powers of "anointing" as a result of divinely inspired artwork.

The Ecstasy of St. Catherine of Siena by Pompeo Batoni.

In hagiography (writings about Christian saints) many instances are recorded in which saints are granted ecstasies. According to the Catholic Encyclopedia religious ecstasy (called "supernatural ecstasy") includes two elements: one, interior and invisible, in which the mind rivets its attention on a religious subject, and another, corporeal and visible, in which the activity of the senses is suspended, reducing the effect of external sensations upon the subject and rendering him or her resistant to awakening. The witnesses of a Marian apparition often describe experiencing these elements of ecstasy.

Modern Witchcraft traditions may define themselves as "ecstatic traditions", and focus on reaching ecstatic states in their rituals. The Reclaiming Tradition and the Feri Tradition are two modern ecstatic Witchcraft examples.

According to the Indian spiritual teacher Meher Baba, God-intoxicated souls known in Sufism as masts experience a unique type of spiritual ecstasy: "[M]asts are desperately in love with God – or consumed by their love for God. Masts do not suffer from what may be called a disease. They are in a state of mental disorder because their minds are overcome by such intense spiritual energies that are far too much for them, forcing them to lose contact with the world, shed normal human habits and customs, and civilized society and live in a state of spiritual splendor but physical squalor. They are overcome by an agonizing love for God and are drowned in their ecstasy. Only the divine love embodied in a Perfect Master can reach them."

Foolishness for Christ

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Foolishness_for_Christ 

Basil Fool for Christ praying. He did not wear clothing either in summer or winter. Fools for Christ often challenge accepted norms to serve a religious purpose.

Foolishness for Christ (Greek: διά Χριστόν σαλότητα, Church Slavonic: оуродъ, юродъ) refers to behavior such as giving up all one's worldly possessions upon joining an ascetic order or religious life, or deliberately flouting society's conventions to serve a religious purpose—particularly of Christianity. Such individuals have historically been known as both "holy fools" and "blessed fools". The term "fool" connotes what is perceived as feeblemindedness, and "blessed" or "holy" refers to innocence in the eyes of God.

The term fools for Christ derives from the writings of Saint Paul. Desert Fathers and other saints acted the part of Holy Fools, as have the yurodivy (or iurodstvo) of Eastern Orthodox asceticism. Fools for Christ often employ shocking and unconventional behavior to challenge accepted norms, deliver prophecies, or to mask their piety.

Old Testament

Certain prophets of the Old Testament who exhibited signs of strange behaviour are considered by some scholars to be predecessors of "Fools for Christ". The prophet Isaiah walked naked and barefoot for about three years, predicting a forthcoming captivity in Egypt (Isaiah 20:2, 3); the prophet Ezekiel lay before a stone, which symbolized beleaguered Jerusalem, and though God instructed him to eat bread baked on human waste, ultimately he asked to use cow dung instead (Ezekiel 4:9–15); Hosea married a harlot to symbolize the infidelity of Israel before God (Hosea 3).

By the opinion of certain scholars, these prophets were not counted as fools by their contemporaries, as they just carried out separate actions to attract people's attention and to awake their repentance.

New Testament

A God´s Fool Sitting on the Snow, by Vasily Surikov, 1885

According to Christian ideas, "foolishness" included consistent rejection of worldly cares and imitating Christ, who endured mockery and humiliation from the crowd. The spiritual meaning of "foolishness" from the early ages of Christianity was closely related to that of rejection of common social rules of hypocrisy, brutality and quest for power and gains.

By the words of Anthony the Great: "Here comes the time, when people will behave like madmen, and if they see anybody who does not behave like that, they will rebel against him and say: 'You are mad', — because he is not like them."

Paul the Apostle

Part of the Biblical basis for it can be seen in the words of the Apostle Paul in 1 Corinthians 4:10, which famously says:

"We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised." (KJV).

And also:

"For the wisdom of this world is foolishness in God's sight. As it is written: 'He catches the wise in their craftiness.'" (1 Corinthians 3:19)

"For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God." (1 Corinthians 1:18)

"For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe." (1 Corinthians 1:21)

Western Christianity

Benedict Joseph Labre

In Western Christianity there have been several saints who lived lives which were rather eccentric and seemingly foolish. Among the earliest of them is St. Nicholas of Trani a young homeless man who died in 1094 AD. He apparently never stopped repeating the phrase 'Kyrie Eleison' and behaved foolishly. Similarly Blessed Peter of Foligno lived in voluntary poverty and was deemed crazy.

Other notable lay men who led saintly albeit eccentric lifestyles were Blessed Peter of Trevi, Teobaldo Roggeri, Benedict Joseph Labre, St. Salaun of Brittany Ludovico Morbioli and Casimiro Barello among others. The key characteristics of foolishness for Christ in Western Christianity are sleeping rough and homelessness, a minimalistic lifestyle with very few if any possessions and a strict dedication to prayer and self-renunciation.

Some ascetics are known as mendicants and are organised into mendicant orders. The most famous example in the Western church is Francis of Assisi, whose order was known for following the teachings of Christ and walking in his footsteps. Thus, upon joining the order, Franciscans gave away all possessions and focused on preaching in the streets to the common man.

Servant of God, Brother Juniper, an early follower of the Franciscan order, was known for taking the doctrine of the Franciscans to the extreme. Whenever anyone asked for any of his possessions, he freely gave them away, including his clothes. He once even cut off the bells from his altar-cloth and gave them to a poor woman. His fellow Franciscans had to watch him closely, and strictly forbade him from giving away his clothes. While such behaviors were embarrassing to his brothers, he was also recognized as a pure example of the Franciscan order and thus esteemed.

"The Little Flowers of Saint Francis of Assisi", which documents the oral traditions of the Franciscans, told several stories of "Brother Juniper". The most famous of these is the story of how Brother Juniper, when he heard a sick brother request a pig's foot as a meal, Brother Juniper took a kitchen knife and ran into the forest, where he saw a herd of swine feeding. There, he quickly cut the foot off of one of the swine and carried it back to the brother, leaving the swine to die. This angered the herdsman, who complained to Saint Francis. Saint Francis confronted Brother Juniper, who joyfully exclaimed, "It is true, sweet father, that I did cut off the swine's foot. I will tell thee the reason. I went out of charity to visit the brother who is sick." Brother Juniper likewise explained to the angry herdsman who, seeing the "charity, simplicity, and humility" (Hudleston, 1953) in Brother Juniper's heart, forgave him and delivered the rest of the pig to the brothers.

Eastern Christianity

Basil Fool for Christ

Misha Samuil [ru]

The Holy Fool or yuródivyy (юродивый) is the Russian version of foolishness for Christ, a peculiar form of Eastern Orthodox asceticism. The yurodivy is a Holy Fool, one who acts intentionally foolish in the eyes of men. The term implies behaviour "which is caused neither by mistake nor by feeble-mindedness, but is deliberate, irritating, even provocative."

In his book Holy Fools in Byzantium and Beyond, Ivanov described "holy fool" as a term for a person who "feigns insanity, pretends to be foolish, or who provokes shock or outrage by his deliberate unruliness." He explained that such conduct qualifies as holy foolery only if the audience believes that the individual is sane, moral, and pious. The Eastern Orthodox Church holds that holy fools voluntarily take up the guise of insanity in order to conceal their perfection from the world, and thus avoid praise.

Some characteristics that were commonly seen in holy fools were going around half-naked, being homeless, speaking in riddles, being believed to be clairvoyant and a prophet, and occasionally being disruptive and challenging to the point of seeming immoral (though always to make a point).

Ivanov argued that, unlike in the past, modern yurodivy are generally aware that they look pathetic in others’ eyes. They strive to pre-empt this contempt through exaggerated self-humiliation, and following such displays they let it be known both that their behaviors were staged and that their purpose was to disguise their superiority over their audience.

Fools for Christ are often given the title of Blessed (блаженный), which does not necessarily mean that the individual is less than a saint, but rather points to the blessings from God that they are believed to have acquired.

The Soul of the People. Notice the old man in the background, with his arms stretched to heaven, painting by Mikhail Nesterov

The Eastern Orthodox Church records Isidora Barankis of Egypt (d. 369) among the first Holy Fools. However, the term was not popularized until the coming of Symeon of Emesa, who is considered to be a patron saint of holy fools. In Greek, the term for Holy Fool is salos.

The practice was recognised in the hagiography of fifth-century Byzantium, and it was extensively adopted in Muscovite Russia, probably in the 14th century. The madness of the Holy Fool was ambiguous, and could be real or simulated. He (or she) was believed to have been divinely inspired, and was therefore able to say truths which others could not, normally in the form of indirect allusions or parables. He had a particular status in regard to the Tsars, as a figure not subject to earthly control or judgement.

Holy Rus, by Mikhail Nesterov

The first reported fool-for-Christ in Russia was St. Procopius (Prokopiy), who came from the lands of the Holy Roman Empire to Novgorod, then moved to Ustyug, pretending to be a fool and leading an ascetic way of life (slept naked on church-porches, prayed throughout the whole night, received food only from poor people). He was abused and beaten, but finally won respect and became venerated after his death.

The Russian Orthodox Church numbers 36 yurodivye among its saints, starting from Procopius of Ustyug, and most prominently Basil Fool for Christ, who gives his name to Saint Basil's Cathedral in Moscow. One of the best-known modern examples in the Russian Church is perhaps St Xenia of Saint Petersburg.

Common phrases or epithets

A God's Fool, by Pavel Svedomsky

Crazy for God

"Crazy for God" is an expression sometimes used in the United States and other English speaking countries to convey a similar idea to "Foolishness for Christ." It has been especially connected to the Unification Church of the United States. In The Way of God's Will, a collection of sayings popular among church members, Unification Church founder Sun Myung Moon is quoted as saying: "We leaders should leave the tradition that we have become crazy for God."

In 1979 Unification Church critic Christopher Edwards titled a memoir about his experiences in the six months he spent as a church member: Crazy for God: The nightmare of cult life.

In 2007, author Frank Schaeffer titled his autobiography Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back. It tells of his upbringing as the son of a well-known evangelical minister and his later conversion to the Greek Orthodox Church.

In the same year Stephen Prothero, author and chairman of Boston University's Department of Religion, wrote in the Harvard Divinity Bulletin: "I am crazy for people who are crazy for God: people nearly as inscrutable to me as divinity, who leave wives and children to become forest-dwelling monks in Thailand, who wander naked across the belly of India in search of self-realization, who speak in tongues and take up serpents in Appalachia because the Bible says they can."

Modern theology

One of the more recent works in theology is Fools for Christ by Jaroslav Pelikan. Through six essays dealing with various "fools," Pelikan explores the motif of fool-for-Christ in relationship to the problem of understanding the numinous:

The Holy is too great and too terrible when encountered directly for men of normal sanity to be able to contemplate it comfortably. Only those who cannot care for the consequences run the risk of the direct confrontation of the Holy.

The Yurodivy in art and literature

There are a number of references to the yurodivy in 19th century Russian literature. The holy fool Nikolka is a character in Pushkin's play Boris Godunov and Mussorgsky's opera based on the play. In Pushkin's narrative poem The Bronze Horseman, the character of Evgenii is based in the tradition of the holy fools in his confrontation with the animated statue of Peter the Great.

The yurodivy appears several times in the novels of Dostoevsky. The Idiot explores the ramifications of placing a holy fool (the compassionate and insightful epileptic Prince Myshkin) in a secular world dominated by vanity and desire. According to Joseph Frank "though the gentlemanly and well-educated prince bears no external resemblance to these eccentric figures, he does possess their traditional gift of spiritual insight, which operates instinctively, below any level of conscious awareness or doctrinal commitment." In Demons, the madwoman Marya Lebyadkina displays many of the attributes of the holy fool, as do the characters of Sofya Marmeladova in Crime and Punishment and Lizaveta in The Brothers Karamazov.

Another fool-for-Christ is Grisha in Tolstoy's Childhood. Boyhood. Youth. Callis and Dewey described Grisha as follows:

He was an awesome figure: emaciated, barefoot and in rags, with eyes that "looked right through you" and long, shaggy hair. He always wore chains around his neck...Neighborhood children would sometimes run after him, laughing and calling out his name. Older persons, as a rule, viewed Grisha with respect and a little fear, especially when he suffered one of his periodic seizures and began to shout and rant. At such times adult bystanders would crowd around and listen, for they believed that the Holy Spirit was working through him.

Grisha's abnormal social conduct, seizures, and rants were common behaviors amongst holy fools. The esteem expressed by adults was also common. In his autobiography, Tolstoy expressed such esteem in reaction to overhearing Grisha praying:

“Oh Great Christian Grisha! Your faith was so strong that you felt the nearness of God; your love was so great that words flowed of their own will from your lips, and you did not verify them by reason. And what high praise you gave to the majesty of God, when, not finding any words, you prostrated yourself on the ground.”

A further example is Kasyan in the ninth sketch from Turgenev's Sketches from a Hunter's Album. The protagonist's coachman describes him as "one of those holy men," who lives by himself in the forest, strictly differentiates between eating bread which he calls "God's gift to man" and "tame creatures" on the one hand, and birds "of the free air" and creatures "of the forest and of the field" on the other hand, the latter of which he sees as being sinful.

Film references

• The Island (also known as Ostrov), a 2006 movie telling the life story of (fictional) Father Anatoly in 1970s Russia.
• The Ostern Miles of Fire.
• The character Kayom in At Home Among Strangers, who quickly turns from foe to friend, can be seen as such a figure.
• In the film Andrei Rublev, a jurodivyj character, "Durochka" (en. little fool girl) is played by director Andrei Tarkovsky's wife Irma Raush.

Diversity (business)

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Diversity_(business)

Businesses benefit by having diversity in their work force. The business case for diversity stems from the progression of the models of diversity within the workplace since the 1960s. In the United States, the original model for diversity was situated around affirmative action drawing from equal opportunity employment objectives implemented in the Civil Rights Act of 1964. Equal employment opportunity was centered around the idea that any individual academically or physically qualified for a specific job could strive for (and possibly succeed) at obtaining the said job without being discriminated against based on identity. These initiatives were met with accusations that tokenism was the reason an individual was hired into a company when they differed from the dominant group. Dissatisfaction from minority groups eventually altered and/or raised the desire to achieve perfect employment opportunities in every job.

The social justice model evolved next and extended the idea that individuals outside the dominant group should be given opportunities within the workplace, not only because it was instituted as a law, but because it was the right thing to do. Kevin Sullivan an ex-vice president of Apple Inc. said that "diversity initiatives must be sold as business, not social work."

In the deficit model, it is believed that organizations that do not have a strong diversity inclusion culture will invite lower productivity, higher absenteeism, and higher turnover which will result in higher costs to the company. Establishments with more diversity are less likely to have successful unionization attempts.

Classification of workplaces

In a journal article entitled "The multicultural organization" by Taylor Cox Jr., Cox talks about three organization types that focus on the development of cultural diversity. The three types are: the monolithic organization, the plural organization, and the multicultural organization. In the monolithic organization, the amount of structural integration (the presence of persons from different cultural groups in a single organization) is minimal. This type of organization may have minority members within the workforce, but not in positions of leadership and power. Even though Diversity, Equity, and Inclusion are three interconnected concepts represented by the abbreviation DE&I, they are not interchangeable. Diversity without equity and inclusion is often perceived as "tokenism".

The plural organization has a more heterogeneous membership than the monolithic organization and takes steps to be more inclusive of persons from cultural backgrounds that differ from the dominant group. This type of organization seeks to empower those from a marginalized standpoint to encourage opportunities for promotion and positions of leadership.

The workplace diversity can be categorized into single-gender and mix genders. It focuses on mostly "identity-based differences among and between two or more people". The multicultural organization not only contains many different cultural groups or different genders, but it values this diversity. It encourages healthy conflict as a source of avoiding groupthink.

Benefits

Diversity is believed by many to bring substantial benefits such as better decision making and improved problem solving, greater creativity and innovation, which leads to enhanced product development, and more successful marketing to different types of customers. Diversity is also claimed to enhance organizations' abilities to compete in global markets. Simply recognizing diversity in a corporation helps link the variety of talents within the organization. DePree believes that the act of recognizing diversity also allows for employees to feel have a sense of belonging, which increases their commitment to the company and allow each of them to contribute in a unique way.

Standpoint theory suggests that marginalized groups bring a different perspective to an organization that challenges the status quo since their socially constructed world view will differ from that of the dominant group. Although the standpoint of the dominant group will often carry more weight, encouraging conflicting standpoints to coexist within an organization which will create a forum for sanctioned conflict to ensue. Standpoint theory gives a voice to those in a position to see patterns of behavior that those immersed in the culture have difficulty acknowledging. From this perspective, these unique and varying standpoints help to eradicate groupthink which can develop within a homogenous group. Scott Page's (2007) mathematical modeling research of team work reflects this view. His models demonstrated that heterogeneous teams consistently out-performed homogeneous teams on a variety of tasks.

Page points out, however, that diversity in teamwork is not always simple and that there are many challenges to fostering an inclusive environment in the workplace for diversity of thought and ideas. For example: "If we look at the evidence on whether identity diverse collections of people perform better than more homogeneous collections, we see mixed results at every level. At the country level, we find that in advanced economies, ethnic diversity proves beneficial. In poorer countries, it causes problems. In cities, we see similar effects. Diversity has the same pluses and minuses. Cognitive diversity increases innovation. Preference diversity leads to squabbles" (p. 14). Also, "We have no logical reason to think that identity diverse groups would perform better than more homogenous groups – unless we believe that mysterious collective cognitive capability emerges from the interactions of people with diverse identities".

In order to benefit from diversity, keep organizations competitive, and drive business success, comprehensive strategies are required that encompass all dimensions of diversity (race, gender, cognitive styles, beliefs, experience etc.).

Challenges

One of the greatest challenges an organization has when trying to adopt a more inclusive environment is assimilation for any member outside the dominant group. The interplay between power, ideology, and discursive acts which reinforce the hegemonic structure of organizations is the subject of much study. Everything from organizational symbols, rituals, and stories serve to maintain the position of power held by the dominant group.

When organizations hire or promote individuals that are not part of this dominant group into management positions, a tension develops between the socially constructed organizational norm and acceptance of cultural diversity. Some have claimed that cultural diversity in the workplace will increase interpersonal conflicts. Often these individuals are mentored and coached to adopt the necessary traits for inclusion into the privileged group as opposed to being embraced for their differences. According to the journal article "Cultural Diversity in the Workplace: The State of the Field", Marlene G. Fine explains that "those who assimilate are denied the ability to express their genuine selves in the workplace; they are forced to repress significant parts of their lives within a social context that frames a large part of their daily encounters with other people". Fine goes on to mention that "People who spend significant amounts of energy coping with an alien environment have less energy left to do their jobs. Assimilation does not just create a situation in which people who are different are likely to fail, it also decreases the productivity of organizations". That is, with a diverse workforce, management may have to work harder to reach the same level of productivity as with a less diverse workforce.

Another challenge faced by organizations striving to foster a more diverse workforce is the management of a diverse population. Managing diversity is more than simply acknowledging differences in people. A number of organizational theorists have suggested that work-teams which are highly diverse can be difficult to motivate and manage for a variety of reasons. A major challenge is miscommunication within an organization. Fine reported a study of "work groups that were culturally diverse and found that cross-cultural differences led to miscommunication". That is, a diverse workforce led to challenges for management. The meaning of a message can never be completely shared because no two individuals experience events in exactly the same way. Even when native and non-native speakers are exposed to the same messages, they may interpret the information differently. There are competencies, however, which help to develop effective communication in diverse organizational environments. These skills include self-monitoring, empathy, and strategic decision-making.

Maintaining a culture which supports the idea of employee voice (especially for marginalized group members) is another challenge for diverse organisation. When the organizational environment is not supportive of dissenting viewpoints, employees may choose to remain silent for fear of repercussions, or they may seek alternative safe avenues to express their concerns and frustrations such as on-line forums and affinity group meetings. By finding opportunities such as these to express dissent, individuals can begin to gather collective support and generate collective sense-making which creates a voice for the marginalized members so they can have a collective voice to trigger change.

Strategies to achieve diversity

Three approaches towards corporate diversity management can be distinguished: Liberal Change, Radical Change, and Transformational Change.

Liberal change

The liberal concept recognizes equality of opportunity in practice when all individuals are enabled freely and equally to compete for social rewards. The aim of the liberal change model is to have a fair labor market from which the best person is chosen for a job based solely on performance. To support this concept, a framework of formal rules has been created and policymakers are responsible for ensuring that these rules are enforced on all so none shall be discriminated against. The liberal-change approach centers on law, compliance, and legal penalties for non-compliance.

One weakness of the liberal view is that the formal rules cannot cover every aspect of work life, as there is almost always an informal aspect to work such as affinity groups, hidden transcripts, and alternative informal communication channels.

Radical changes

In contrast to the liberal approach, radical change seeks to intervene directly in the workplace practices in order to achieve balanced workforces, as well as a fair distribution of rewards among employees. The radical approach is thus more outcome focused than focused on the forming the rules to ensure equal treatment. One major tool of radical change is quotas which are set by companies or national institutions with the aim to regulate diversity of the workforce and equal opportunities.

Arguments for and against quota systems in companies or public institutions include contrasting ideas such as quotas

• compensating for actual barriers that prevent marginalized members from attaining their fair share of managerial positions
• being against equal opportunity for all and imply that a marginalized member only got the position to fill the quota. Sweden's quota system for parliamentary positions is a positive case for radical change through quota setting.

A quota system was introduced at the Swedish parliament with the aim of ensuring that women constitute at least a 'critical minority' of 30 or 40 percent of all parliament seats. Since the introduction of the system, women representation in parliament has risen dramatically even above the defined quota. Today, 47% of parliamentary representatives are women, a number which stands out compared to the global average of 19%.

Transformational change

Transformational change covers an equal opportunity agenda for both the immediate need as well as long-term solutions. For the short term it implements new measures to minimize bias in procedures such as recruitment, promotion, and communication. The long term, however, is seen as a project of transformation for organizations. This approach acknowledges the existence of power systems and seeks to challenge the existing hegemony through implementation of equality values.

One illustrative case for transformational change is ageing management; Younger employees are seen as more innovative and flexible, while older employees are associated with higher costs of salary, benefits, and healthcare needs. Therefore, companies may prefer young workers to older staff. Through application of the transformational concept an immediate intervention provides needed relief while a longer-term culture shift occurs.

For the short-term, an organization can set up legislation preventing discrimination based on age (e.g., Age Discrimination in Employment Act). However, for the long-term solution, negative stereotypes of older employees needs to be replaced with the positive realization that older employees can add value to the workplace through their experience and knowledge base. To balance this idea with the benefit of innovation and flexibility that comes with youth, a mixture of ages in the workforce is ideal. Through transformational change, the short-term solution affords the organization the time necessary to enact deep rooted culture changes leading to a more inclusive environment.

Movements

In 2017, PwC's U.S. chairman, Tim Ryan, amassed more than 175 c-suite executives (some belonging to the Fortune 500) to sign their CEO Action for Diversity & Inclusion™ pledge. The pledge is a business commitment to advance diversity in the workplace and is made by executives from notable companies such as Walmart, Staples, Dow Chemical, Cisco and Morgan Stanley. As of 2021, more than 2,000 CEOs have signed the pledge including James Murdoch, Tom Buttgenbach, Jeanne Crain, M. Patrick Carroll, James C. Foster and Wayne A.I. Frederic.

Implementation

Main article: Diversity training

Intentional "diversity programs" can assist organizations facing rapid demographic changes in their local consumer market and labor pool by helping people work and understand one another better.

Diversity inclusion initiatives must start with the commitment from the top. With a commitment from top leaders in an organization to change the existing culture to one of diversity inclusion, the diversity change management process can succeed. This process includes analyzing where the organization is currently at through a diversity audit, creating an action plan aligned with a diversity inclusion strategy, gaining support by seeking stakeholder input, and holding individuals accountable through measurable results.