Brian Pellot's Oppression In Brave New World

In Aldous Huxley’s 1932 novel Brave New World, John (referred to as “the savage”) is the voice of freedom in a society ruled by an inexorable pursuit of superficial happiness. In the dystopian setting, the world controllers maintain public satisfaction “but at a very high price—the sacrifice of freedom, individuality, truth, beauty, a sense of purpose, and the concept of God” (Neilson). John’s unorthodox beliefs about monogamy, God, drugs, and freedom clash with that of the overwhelming majority of people in the totalitarian London utopia. This barrier is rooted in John’s natural moral development as opposed to the artificial conditioning of the rest of society and it leads to John’s complete isolation from the people of London.

Indeed, the conviction of religion gives humans the ability to stand against anyone and anything thus making religious groups a force to reckon. Religion is a symbol that acts to “establish powerful, pervasive, and long-lasting moods and motivation in men formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that they seem uniquely realistic.” Examples of this influence include the Islamic movement, the strong influence the Pope has on the Catholic movement, and the impact the Pentecostal movement had on the US government. The worldview contributes to the aspects of living, which include lifestyle, customs, thoughts, philosophies, beliefs, and culture. These aspects seem to change with different generations causing even greater conflict amongst interest groups in policymaking. Indeed, individuals in opposite factions or groups may agree based on facts but sharply differ on conclusions simply because of their different worldviews. A classic case of the worldviews influence is gay

Huxley reflects the consequences of totalitarian World State, upon the concern of oppressed citizens. Provoked by Freud and with Mendel’s work on genetic engineering and consumerism early 20th century, Huxley chose a science fiction medium to warn the audience as they venture into the political beliefs and attitudes of the World State and identify its dehumanising effects. The imperative verb, ‘unescapable’ as Huxley states “All conditioning aims at…making people like their unescapable social destiny” (Ch 1) illustrates the loss of freedom due to scientific means which have constrained them into accepting the ideology taught by the World State. Huxley provides ‘John the Savage’ a sense of freedom from the Mexican Reservation where he is given thought, emotions and choice. Although he exclaims “How beauteous mankind is!” in the metaphorical “O brave new world” (Ch8) compared to the Reservation’s society, after seeing the oppression and nothingness of the World State he feels the oppression. This is stressed by the asyndeton of his desires using the personal pronoun ‘I’ in “But I don’t want comfort. I want God, I want poetry, I want real danger, I want freedom, I want goodness. I want sin” (Ch 17) as John identifies the powerlessness and mindlessness of the citizens. Though Huxley through John’s anti-thesis “I’m claiming the right to be unhappy.”

Moreover, the World State explicitly harvests this “religious emotion” through requiring the citizens to prescribe to their own self-made religion, Fordism. As practitioners of Fordism, the citizens of the World State revere real world Henry Ford as their savior. Huxley utilizes satirical comparisons between Christianity and Fordism to illuminate that today’s government utilizes Christianity in a similar way, to quell the masses. Huxley uses obvious parodies such as switching “Our Lord” for “Our Ford” and cutting the tops off all crosses so they resemble T’s, a reference to Ford’s Model T car, to bring the truth to light without explicitly stating the fact. The followers of Ford also attend regular “Solidarity Services.” These services are comprised of twelve individuals sitting around a table while they sing hymns and ingest soma until the climax of an

On occasion, authors approach cultural subjects as historians. However, Huston Smith limits the historical facts to stay focus on the values of the religions (Smith 10,12). Having an history filled book can cause readers to lose interests in his discussion. To keep the numbers down, Smith picks the religions that most people acknowledge and would share the most common themes in their life (11). He is passionate about his studies, and he wants the audience to find their own appreciation for religion. To accomplish this, Smith simply states that,”This is a book about values”(12). Some books describe a certain faith’s good and bad qualities and can sometimes put more emphasis on the bad if the

Cursed to a life of isolation because of his appearance, values, and outrageous thoughts, John was alienated mentally, emotionally, and physically in both the Savage Culture and the World State Culture. Torn between keeping true to his virtues and conforming to society, the treatment of John highlights the values of both cultures in Aldous Huxley's Brave New World.

The question of whether or not religion should be taught in public schools has been an ongoing debate among parents and teachers for decades. In the article “Religion and Education: The Pitfalls of Engaging a Complex Issue” Martin E. Marty and Jonathan Moore express their views on the matter. They express that religion in public schools could potentially bring conflict to families. They also support the other scenario that religion classes would inform students of the different beliefs of the people they will meet throughout their lives. Religion in the public school system is still an ongoing debate, one that needs to be resolved. The children that will be affected by the outcome of this debate are the future leaders of America, therefore, we should not take this decision lightly. Children everywhere and in all schools need to be taught about different religions so they can make a firm stand for what they believe in.

Therefore, civil religion motivates people to obey the law because they fear some divine being. For a developed society, civil religion motivates people to maintain the habit of obedience because they grow to understand and love the law. First of all, it is

In Stephen Prothero’s Religious Literacy: What Every American Needs to Know – and Doesn’t (New York: Harper Collins Publishers, 2008) 1 – 372, Prothero discusses how the American society was once a religiously literate nation, how we became religiously illiterate, and how (if willing) we can become religiously literate again. Prothero states that “this book argues for both the constitutionality and the necessity of teaching about religion in public schools and higher education.” He further explains that the main goal of this piece is to “help citizens participate fully in social, political, and economic life in a nation and world

Religion is an important aspect of life; it influences a high proportion of many things. The odd part is that many people are not actually clear on what a religion is. There are several key aspects that make something a religion although the exact details can vary. In reality there is no firm agreement on just what a religion is.

Religion in the modern world is inescapable. Even if an individual does not consider oneself to be “religious” they are constantly surrounded by its presence due to the influence religion has had on society. Even though the United States proclaims in the constitution that individuals have the freedom to practice their own religion, in many cases the minority religions are belittled and the individuals who practice those religions are disproportionately prosecuted. This is the case seen in the the novel The Plague of Doves written by Louise Erdrich, when four Indian men are hung because of their beliefs. Now this behavior in the United States is denied because it is assumed that all americans stand by the “equality” of the constitution. Whereas in other countries, such as in Latin America, there are not necessarily constitutions to openly defile but minorities are still oppressed because of their religion. Oppression of the indigenous peoples, because of their religious beliefs, is seen in the novel Deep Rivers by Jose Maria Arguedas. These novels entwine religion and its oppressive power by illustrating the individual components of oppression: the oppressors, those being oppressed, and how opression still resonates in society.

Sitting in a classroom filled with several maps of the world, vast spines of colorful books, and watching the clock hit the next hour, there is nothing more that a seven-year-old would rather do than be stuck sitting in a desk for eight hours of the day. Looking back to when I was young and learning about the history and background of the church, I was illiterate. According to Bud Heckman’s definition, “religious literacy is the understanding of the profound role that religions plays in human social, cultural, and political life in both contemporary and historical contexts” (2).  Learning about religion seemed

As Peter Berger (1967) explained religion, it is a sacred canopy under which the entirety of life is explained and regulated. Secularization theory as explained by Weber holds that modernity challenges this sacred canopy through two major ways: increased cultural and structural pluralism and increased primacy of economic pursuits (Emerson and Hartman, 2006:129). With globalisation accelerating in the post Cold War era, causing mass migration across borders, increased interstate interaction and huge growth in the global financial market, it was predicted that religious influence would be relegated to the private sectors of social life by ripping the sacred canopy, and leaving people with, at best, sacred umbrellas (Smith 1998). Despite this, what secularization theory did not anticipate is that the demystification of the world provided within it the seeds both for the re-mystification of the world and resistance to the demystification (Berger, 1992:1). Hence the world today, with some exceptions, is as furiously religious as it ever was, in some places more so than ever (Berger, 1999:8). Since the 1970s there has been a particular rise in religious fundamentalist movements, as signalled by the Iranian Revolution in 1979 led by Ayatollah Khomeini, which led to the establishment of the first Islamic State. As Almond et al note, fundamentalist movements have risen to the highest levels of power in Sudan in 1993, Afghanistan and India in 1996, and in India again

American physicist and Nobel Prize recipient Steve Weinberg once claimed that “ for good people to do evil things, it takes religion”. However, the culprit isn’t the mere term and message behind religion, but the institutions that tug the puppet strings of it’s meaning and impact. Secular “religious” institutions have proven time and time again that an idea as controversial as religion can be used for a wide spectrum of uses, and unfortunately, Fordism in Brave New World falls under the corrupt end of the spectrum. In this novel, the author Aldous Huxley uses Fordism and its purpose to mirror the modern day secular institution trend in religious communities to illustrate how lack of religion and spirituality can give way to a sovereignty of

Religion also plays an important function in allowing the authors to comment on society and faith’s role in it. For example, both authors seem to be suggesting that our religion is only compatible in society as we know it, that is to say that it is not compatible with other situations. In The Children of Men a major disruption to the working of society, mass infertility, has led to a total destruction of the Christian faith. In Brave New World, an unstoppable surge of machinery and technology has led to the disregard of religious moral and the introduction of a new set of hedonist attitudes, both scenarios being deplored by the reader. This could also be seen as the authors’ asserting that a civilized society desperately needs stable religion and morals, given that the utter breakdown in The Children of Men is arguably as shocking as the superficial worship of machinery and pleasure in Brave New World.