Essay On Oratorical Leaders
Oratorical Leaders and the Magic of Stereotypes
Martin Luther King Jr. Martin Luther King Jr. believed in fighting injustice and oppression with the use of nonviolence. I choose this great leader and speaker because he understood the battle was against malevolent forces and not against those succumbing to those forces. In Dr. King’s (1957) “Nonviolence and Racial Justice” commentary he states, “It is evil we are seeking to defeat, not the persons victimized by evil” (p. 120). Dr. King’s leadership within the civil rights movement was grounded in biblical Christian beliefs, holding God as the ultimate authority, Jesus as the redeemer for all humanity, un-conditional love and forgiveness, strength of internal character, and the power of …show more content…
spiritual versus physical action. These foundational influences called for realistic, organized, intelligent, and peaceable actions that allowed for powerful and influential change. For example, in 1963, 200,000 people peacefully marched to Washington, influencing the 1964 Civil Rights Act and the 1965 Voting Rights Act (The Martin Luther King Jr. Research and Education Institute, n.d. p. 1) (MLKREI). Dr. King’s world-view reflected authentic love and genuine transformation, which is not based on emotional fluff or idealistic notions. For example, in Dr. King’s, “Nonviolence is the most powerful weapon” interview he warns, “There is a danger where one can indulge in a superficial optimism thinking man is all good. Man does not only have the great capacity for goodness, but also the potential for evil” (1957, Martin Agronsky interview). Non-violence did not mean passively accepting the status quo, cowardly sitting by expecting people to eventually change, or being happy about one’s persecution or oppressive situation. However, Dr. King believed violence only created worse social issues and increased hateful intentions, typically hurting the oppressed even more. The message of non-violent and powerful action sought to bring people together, while tearing down the inequalities so many stood behind.
In-group solidarity Martin Luther King’s “I Have a Dream” speech was spoken in front of the Lincoln Memorial in Washington during the famous 1963 March for Jobs and Freedom (MLKREI, n.d., p.
1). This speech was designed to bring in-group solidarity, world awareness, and meaningful legislation change to alter the racial discrimination in jobs, education, politics and daily life. In this case the in-group was African-American citizens, at the time called Negros, all those who wanted freedom and equality in America, and the oppressed around the world. By using statements such as, “My friends…”, “This is our hope…”, or “With this faith, we will be able to transform…” Dr. King is establishing a group for and against civil rights. Author Bakanic (2009) defines this as social identity theory, which reinforces and defends mutual self-worth, with stereotypes encouraging group association and inclusion (p. 86). For example, identifying and directing the statement “…I say to you today, my friends…”, to the massive group and television audience he personalized and communicated the message, all who were listening were a part of the in-group fighting for equal rights. In addition, Dr. King used the American, Christian, and Jewish belief systems such as, “…all men are created equal” , “…let freedom ring”, and “…when all God’s children…”, to combine feelings of American and faith loyalties, with African-Americans as equal citizens, deserving the same rights as anyone else. To establish out-group …show more content…
classification, specific states entrenched in racism and discrimination were named. Sons of slaves and slave owners were called to sit together in Georgia, conversion from oppression to freedom was the call to Mississippi, and Alabama’s governor was called out for fighting against desegregation and racial harmony (King, 1963, 2004, p. 67). Bakanic (2009) explains, using stereotypes to identify groups, allows for a contrast seeing the out-group as negative or unnatural (p. 52). This amazing and eloquent speech cried out for action, while still creating a sense of human brotherhood and compassion.
Challenges from in-group Dr. King continually spoke up for all those oppressed, challenging prejudice, subordination, and discrimination. During the time of his “I have a dream” speech, African-Americans encountered continual discrimination and were still considered second-class citizens, facing high unemployment, minimal salaries, segregated schools, and a social system that glorified and protected White citizens (MLKREI, n.d., and p. 1). Disturbingly, even after 100 years since President Lincoln had declared freedom for slaves, people were still judged by skin color, given opportunities based on race, and experienced extreme racially driven treatment. Many southern states did not want to adhere to desegregation laws, believing white and black races were adherently different. Numerous authority figures belonged to organizations such as the Ku Klux Klan, using positions of power to rape, terrorize, brutalize, and kill anyone non-White or considered a sympathizer of the civil rights movement. According to history professor David Chalmers (2014), “Its members enjoyed what initially amounted to general immunity from arrest, prosecution and conviction” (para. 11). Keeping African-Americans and other ethnic groups in subordination, meant better lives for White citizens, such as better jobs and housing, superior educations, and additional resources. Unthinkable tactics such as lynching, flogging, and cross or church burnings clearly reveal prejudice, defined by Bakanic (2009) as specific groups negatively labeled (p. 8). Challenges also came from members of the African-American community, such as Malcom X, who called the 1963 march, “The farce on Washington” and criticized Dr. King’s passive tactics (p. MLKREI, n.d., p. 1, MLK & MX debate, n.d.). Regardless of trials and in-justice Dr. King encountered and stood against, he lived a life of non-violence, fueled by passionate commitment for significant change. Standing against these challenges eventually led to Dr. King’s assassination in 1968, making him a martyr for the civil rights cause.
In-group conspiracies Based upon the leadership and perspective of Dr. King the in-group (oppressed people) did not conspire to subordinate the out-group (evil oppressing forces). In his 1957 commentary, Dr. King suggests four keys factors surrounding alternatives to violence, including vigorous spiritual aggression, seeking rapport and understanding rather than degradation and conquest of adversaries, battling the forces of evil and not the person performing the evil, and resisting hateful intentions and actions (p. 120). For example, prayer and strength of heart, boycotts leading to “redemption and reconciliation”, realizing the fight is not against races such as black and whites, and willfully choosing to act out of love and moral intelligence. Although Dr. King respected active freedom fighters, he felt violence only begot violence, which would never lead to real victory or equality. The in-group represented and addressed in the 1963, “I Have a Dream” speech, mirrors the overall premise of Gandhi’s definition of Satyagraha, “…that nonviolence constitutes a positive procedure for promoting worthwhile social change” (Chadda, n.d., para. 5). Rather than try to gain dominance over the oppressors there was a desire to change people’s hearts and minds, leading to a better world for all humanity.
Socializing agents in my life Socializing agents in my life, such as, my family, peers, and education have built a foundation very similar to the beliefs and values of Martin Luther King Jr.
My family held to Christian beliefs, teaching me that character defined a person. I grew up in a multicultural neighborhood, attended a small and racially diverse Christian elementary school, and attended a multicultural high school and university. I have been blessed with meaningful friendships with people from diverse faiths, races, gender identities, and ethnic backgrounds. Throughout my life there has been a strong appreciation for diversity and empathy. Although, I did not always make the right choices, respecting, forgiving, and loving others is sewn into my being, stemming from my upbringing and relationships. My family believes as Martin Luther King did, that you can love a person, without agreeing or tolerating un-just actions. I was taught and firmly believe I am called to love and forgive, because Jesus loves and forgives me. This belief system opposes acts of prejudice, discrimination, and subordination, believing God creates humans with equal value and purpose. We are all wonderfully different and capable of great good and evil. Because we are human and imperfect, making assumptions, stereotyping, discriminating, and pre-judging is unavoidable. Bakanic (2009) explains, “Socialization is the process of learning how to behave according to the rules and expectations of a particular culture” (p. 172).
Within the media, culture, family, and peer group there will always be learned beliefs and expectations, such as gender roles, class status, or ethnic generalities. However, through education, self-analysis, exposure, and willingness to change and individual can lessen the influence of negative thinking. Considering the example of Martin Luther King, one can make a positive difference with peaceful alternatives even in the most troubling and challenging of times.
References
Bakanic, V. (2009). Prejudice: Attitudes about Race, Class, and Gender. (1st ed). Upper Saddle,
NJ: Pearson Education, Inc. Retrieved from http://digitalbookshelf.argosy.edu/books/0558302521/Root/0
Chadda, M. (n.d.). Satyagraha: Gandhi's approach to peacemaking. Retrieved from
http://www.mkgandhi.org/articles/satyagraha1.htm
Chalmers, D. (2014). Essay: The Ku Klux Klan. Retrieved from http://www.splcenter.org/get-
informed/intelligence-files/ideology/ku-klux-klan/the-ku-klux-klan-0
King, M. (2004). 'I have a dream'. New African, (435), 67-67. Retrieved from http://search.proquest.com.libproxy.edmc.edu/docview/230228033 King, M. (1957). Nonviolence and racial justice. Retrieved from
http://mlk-kpp01.stanford.edu/primarydocuments/Vol4/6-Feb-
1957_NonviolenceAndRacialJustice.pdf
King, M., Malcolm X. (n.d.). Martin Luther King and Malcolm X Debate. Retrieved from
https://www.youtube.com/watch?v=h4PqLKWuwyU
Martin Luther King Jr. Research and Education Institute (n.d.). March on Washington for jobs and freedom. Retrieved from http://mlkkpp01.stanford.edu/index.php/encyclopedia/encyclopedia/enc_march_on_wash ington_for_jobs_and_freedom/
Martin Luther King Jr. Martin Luther King Jr. believed in fighting injustice and oppression with the use of nonviolence. I choose this great leader and speaker because he understood the battle was against malevolent forces and not against those succumbing to those forces. In Dr. King’s (1957) “Nonviolence and Racial Justice” commentary he states, “It is evil we are seeking to defeat, not the persons victimized by evil” (p. 120). Dr. King’s leadership within the civil rights movement was grounded in biblical Christian beliefs, holding God as the ultimate authority, Jesus as the redeemer for all humanity, un-conditional love and forgiveness, strength of internal character, and the power of …show more content…
spiritual versus physical action. These foundational influences called for realistic, organized, intelligent, and peaceable actions that allowed for powerful and influential change. For example, in 1963, 200,000 people peacefully marched to Washington, influencing the 1964 Civil Rights Act and the 1965 Voting Rights Act (The Martin Luther King Jr. Research and Education Institute, n.d. p. 1) (MLKREI). Dr. King’s world-view reflected authentic love and genuine transformation, which is not based on emotional fluff or idealistic notions. For example, in Dr. King’s, “Nonviolence is the most powerful weapon” interview he warns, “There is a danger where one can indulge in a superficial optimism thinking man is all good. Man does not only have the great capacity for goodness, but also the potential for evil” (1957, Martin Agronsky interview). Non-violence did not mean passively accepting the status quo, cowardly sitting by expecting people to eventually change, or being happy about one’s persecution or oppressive situation. However, Dr. King believed violence only created worse social issues and increased hateful intentions, typically hurting the oppressed even more. The message of non-violent and powerful action sought to bring people together, while tearing down the inequalities so many stood behind.
In-group solidarity Martin Luther King’s “I Have a Dream” speech was spoken in front of the Lincoln Memorial in Washington during the famous 1963 March for Jobs and Freedom (MLKREI, n.d., p.
1). This speech was designed to bring in-group solidarity, world awareness, and meaningful legislation change to alter the racial discrimination in jobs, education, politics and daily life. In this case the in-group was African-American citizens, at the time called Negros, all those who wanted freedom and equality in America, and the oppressed around the world. By using statements such as, “My friends…”, “This is our hope…”, or “With this faith, we will be able to transform…” Dr. King is establishing a group for and against civil rights. Author Bakanic (2009) defines this as social identity theory, which reinforces and defends mutual self-worth, with stereotypes encouraging group association and inclusion (p. 86). For example, identifying and directing the statement “…I say to you today, my friends…”, to the massive group and television audience he personalized and communicated the message, all who were listening were a part of the in-group fighting for equal rights. In addition, Dr. King used the American, Christian, and Jewish belief systems such as, “…all men are created equal” , “…let freedom ring”, and “…when all God’s children…”, to combine feelings of American and faith loyalties, with African-Americans as equal citizens, deserving the same rights as anyone else. To establish out-group …show more content…
classification, specific states entrenched in racism and discrimination were named. Sons of slaves and slave owners were called to sit together in Georgia, conversion from oppression to freedom was the call to Mississippi, and Alabama’s governor was called out for fighting against desegregation and racial harmony (King, 1963, 2004, p. 67). Bakanic (2009) explains, using stereotypes to identify groups, allows for a contrast seeing the out-group as negative or unnatural (p. 52). This amazing and eloquent speech cried out for action, while still creating a sense of human brotherhood and compassion.
Challenges from in-group Dr. King continually spoke up for all those oppressed, challenging prejudice, subordination, and discrimination. During the time of his “I have a dream” speech, African-Americans encountered continual discrimination and were still considered second-class citizens, facing high unemployment, minimal salaries, segregated schools, and a social system that glorified and protected White citizens (MLKREI, n.d., and p. 1). Disturbingly, even after 100 years since President Lincoln had declared freedom for slaves, people were still judged by skin color, given opportunities based on race, and experienced extreme racially driven treatment. Many southern states did not want to adhere to desegregation laws, believing white and black races were adherently different. Numerous authority figures belonged to organizations such as the Ku Klux Klan, using positions of power to rape, terrorize, brutalize, and kill anyone non-White or considered a sympathizer of the civil rights movement. According to history professor David Chalmers (2014), “Its members enjoyed what initially amounted to general immunity from arrest, prosecution and conviction” (para. 11). Keeping African-Americans and other ethnic groups in subordination, meant better lives for White citizens, such as better jobs and housing, superior educations, and additional resources. Unthinkable tactics such as lynching, flogging, and cross or church burnings clearly reveal prejudice, defined by Bakanic (2009) as specific groups negatively labeled (p. 8). Challenges also came from members of the African-American community, such as Malcom X, who called the 1963 march, “The farce on Washington” and criticized Dr. King’s passive tactics (p. MLKREI, n.d., p. 1, MLK & MX debate, n.d.). Regardless of trials and in-justice Dr. King encountered and stood against, he lived a life of non-violence, fueled by passionate commitment for significant change. Standing against these challenges eventually led to Dr. King’s assassination in 1968, making him a martyr for the civil rights cause.
In-group conspiracies Based upon the leadership and perspective of Dr. King the in-group (oppressed people) did not conspire to subordinate the out-group (evil oppressing forces). In his 1957 commentary, Dr. King suggests four keys factors surrounding alternatives to violence, including vigorous spiritual aggression, seeking rapport and understanding rather than degradation and conquest of adversaries, battling the forces of evil and not the person performing the evil, and resisting hateful intentions and actions (p. 120). For example, prayer and strength of heart, boycotts leading to “redemption and reconciliation”, realizing the fight is not against races such as black and whites, and willfully choosing to act out of love and moral intelligence. Although Dr. King respected active freedom fighters, he felt violence only begot violence, which would never lead to real victory or equality. The in-group represented and addressed in the 1963, “I Have a Dream” speech, mirrors the overall premise of Gandhi’s definition of Satyagraha, “…that nonviolence constitutes a positive procedure for promoting worthwhile social change” (Chadda, n.d., para. 5). Rather than try to gain dominance over the oppressors there was a desire to change people’s hearts and minds, leading to a better world for all humanity.
Socializing agents in my life Socializing agents in my life, such as, my family, peers, and education have built a foundation very similar to the beliefs and values of Martin Luther King Jr.
My family held to Christian beliefs, teaching me that character defined a person. I grew up in a multicultural neighborhood, attended a small and racially diverse Christian elementary school, and attended a multicultural high school and university. I have been blessed with meaningful friendships with people from diverse faiths, races, gender identities, and ethnic backgrounds. Throughout my life there has been a strong appreciation for diversity and empathy. Although, I did not always make the right choices, respecting, forgiving, and loving others is sewn into my being, stemming from my upbringing and relationships. My family believes as Martin Luther King did, that you can love a person, without agreeing or tolerating un-just actions. I was taught and firmly believe I am called to love and forgive, because Jesus loves and forgives me. This belief system opposes acts of prejudice, discrimination, and subordination, believing God creates humans with equal value and purpose. We are all wonderfully different and capable of great good and evil. Because we are human and imperfect, making assumptions, stereotyping, discriminating, and pre-judging is unavoidable. Bakanic (2009) explains, “Socialization is the process of learning how to behave according to the rules and expectations of a particular culture” (p. 172).
Within the media, culture, family, and peer group there will always be learned beliefs and expectations, such as gender roles, class status, or ethnic generalities. However, through education, self-analysis, exposure, and willingness to change and individual can lessen the influence of negative thinking. Considering the example of Martin Luther King, one can make a positive difference with peaceful alternatives even in the most troubling and challenging of times.
References
Bakanic, V. (2009). Prejudice: Attitudes about Race, Class, and Gender. (1st ed). Upper Saddle,
NJ: Pearson Education, Inc. Retrieved from http://digitalbookshelf.argosy.edu/books/0558302521/Root/0
Chadda, M. (n.d.). Satyagraha: Gandhi's approach to peacemaking. Retrieved from
http://www.mkgandhi.org/articles/satyagraha1.htm
Chalmers, D. (2014). Essay: The Ku Klux Klan. Retrieved from http://www.splcenter.org/get-
informed/intelligence-files/ideology/ku-klux-klan/the-ku-klux-klan-0
King, M. (2004). 'I have a dream'. New African, (435), 67-67. Retrieved from http://search.proquest.com.libproxy.edmc.edu/docview/230228033 King, M. (1957). Nonviolence and racial justice. Retrieved from
http://mlk-kpp01.stanford.edu/primarydocuments/Vol4/6-Feb-
1957_NonviolenceAndRacialJustice.pdf
King, M., Malcolm X. (n.d.). Martin Luther King and Malcolm X Debate. Retrieved from
https://www.youtube.com/watch?v=h4PqLKWuwyU
Martin Luther King Jr. Research and Education Institute (n.d.). March on Washington for jobs and freedom. Retrieved from http://mlkkpp01.stanford.edu/index.php/encyclopedia/encyclopedia/enc_march_on_wash ington_for_jobs_and_freedom/