Horizons magazine is published by Presbyterian Women (PW) the national women’s organization of the Presbyterian Church (U.S.A.).
Issue link: http://horizons.epubxp.com/i/623149
20 W hen we think of violence, what most often comes to mind is an explosive act, like a campus shooting or a suicide bombing. Such acts of violence defy social norms and break laws that shape how we live together. But what about the more subtle forms of violence that are embedded in social norms and laws? The history (and present) of the United States includes bias so widespread it constitutes systemic violence—in particular racism, sexism and classism. These biases were (and are) so pervasive that they shape the laws, policies and practices of gov- ernments, schools and other public services. This codified injustice is institutional violence. The biases and injustices are so deeply ingrained within the dominant culture and intertwined with other factors like privilege, that they are normalized, not questioned or justified with no acknowl- edgement of the impact on minority status in race, class or sex. Privilege has enabled majority groups to dismiss instances of racism or sexism as anomalies. Thankfully, modern technology— including cell phone cameras and social media — have begun to capture and circulate these viola- tions, breaking this system of oppression open. In the U.S., numerous groups of minority status have experienced, and continue to experience, institutional violence. Until the majority culture is willing to listen to minority peoples and accord- ingly examine their own beliefs and laws, systemic and institutionalized violence will continue. Early Violence Against Native People Native peoples in the U.S. have long experienced institutional violence. From first contact with Europeans until 1900, indigenous people suffered 97 percent population depletion. 1 This huge drop in population has multiple causes. Europeans massacred most of the native people whom they encountered, becoming even more intentional when bounties were offered by colonial governments. In 1755, for instance, anyone who brought the scalp, or "redskin," of an adult native man to Boston earned 50 pounds —a year's salary for clergy in New England. 2 Speaking and Hearing the Truth Maine–Wabanaki REACH Facilitating Healing BY ARLA PATCH This image is the result of a collaboration by James Francis, cultural historian for the Penobscot Nation and Arla Patch, past community engagement coordinator for Maine-Wabanaki REACH. Homecoming, Arla Patch