summarize the attach file into one page but it must consist of the main theme and conclusions,brief and clearSocial Justice4 FATIMAT DAUDA Department of Theology, Caldwell University TH102 : Introduction To Christian Theology Dr. Valerie D. Lewis-Mosley December 08, 2022 SOCIAL JUSTICE Table of Contents Introduction3 Impact of Racial Discrimination and Christian foundation4 Conclusion11 References13 Introduction The history of racism and religion in the US begins with the underpinning interactions between European immigrants and the native Americans. Christopher Columbus said that individuals were "so gullible thus free with their goods that nobody who has seen them would trust it," as indicated by historian Howard Zinn. They never refuse your requests for things they as of now have. Going against the norm, they say that they will share with anybody. Columbus promised to convey "as much abundance... furthermore, as many slaves as they ask," in return for some assistance from his supporting Majesties, and he closed by saying that "the everlasting God, our Master, provides win to those who follow His direction against obvious impossibilities." Columbus again made the same statement when in Haiti: "Let us for the sake of the Blessed Trinity continue sending every one of the slaves that might be sold." Despite these instances, Columbus has grown in popularity, and his commitment to a certain brand of Christianity obscured the terrible consequences of his actions. Although an overtly racist mindset didn't fully emerge in the United States until after the abolition of slavery, in some senses the mistreatment, killing, and conflict against Native Americans that was justified by religion marks the beginning of racism in the country. The Puritans needed the Local Americans "far removed [and] needed their territory" when they arrived in New Britain. They alluded to the verse in Psalm 2:8 from the Book of scriptures, which states, "Ask of me, and I will give you, the pagan for thine legacy, and the furthest portions of the world for thy possession." Romans 13:2 was also invoked to buttress their argument that using force to occupy the country was required since doing otherwise would violate God's commandments and result in condemnation for anyone who did so. Columbus and the early Puritans set the course for an ethical economy that centres around the intersectional axis of religion, money, and race. As a result, racism and religious history are intertwined with America's economic history. Impact of Racial Discrimination and Christian Perspective Racial disparity refers to the unequal distribution of resources, power, and economic opportunities among races in a society. Although the topic of racial imbalance in the US is frequently discussed in terms of economic inequality, racial inequality also manifests in a variety of ways that collectively and solely affect everyone in the nation. This is due to racial disparities in wealth, education, employment, housing, adaptability, wellbeing, incarceration rates, and geographic locations. In her remarks at the "Virtual Davos Plan" for the 2022 World Economic Gathering in January, Treasury Secretary Janet Yellen stated that "A nation's drawn out development potential depends on the size of its workforce, the efficiency of its workers, the sustainability of its resources, and the stability of its political systems." This idea, which Secretary Yellen has dubbed "present day supply side economics," is the foundation of the Biden Administration's economic development strategy. According to Secretary Yellen, current supply side economics "prioritises work supply, human capital, Research and development, and investments in a sustainable climate" (McNicholl, 2018). This variety of areas under consideration work to promote economic growth and manage more enduring structural problems, such as disparity. This reflects the fact that numerous policies in areas like housing, infrastructure, and access to the gig economy have not benefited all Americans, even if they were intended to foster economic advancement. People who live in rural regions, diverse communities, and other historically oppressed groups now find it more difficult to participate fully in and benefit from the prosperity of the nation. Our economy cannot be as valuable as possible if everyone is denied the chance to be as useful as possible. As a result, structural racism's impacts continue to limit everyone's ability to expand their economies. Furthermore, lose arguments that pander to concerns that one gathering would acquire to the detriment of another have hindered several economic reforms that would straightforwardly help Americans of all races and ethnicities. Also, the jargon of "multiculturalism" and "visual weakness" serve to justify and think. In multi-racial Christian settings like Christian Greek Letter Organizations, parties and jokes that emphasise race uphold implicit forms of racism and replicate racial stereotypes, borders, and inequities that can be dismissed, defended, and rationalised as harmless or cheerful. The idea that "God does not perceive race" and that "He sees everyone the same... for what their identity is and not what they resemble - who you are on the inside" contributes to "visual impairment," both individually and collectively. Members of the Christian brotherhood emphasise this theological individualism by stating that their association is different from others because "you are living for Christ and his gospel," "being Christian, and living like God," instead of any distinctions based on class, race, or "some of these other social differences." (Oh et al., 2019). This core value of "partial blindness" upholds a self-idea focused on being a "great Christian" while permitting racism to be acknowledged as harmless and humorous. In this manner, the discourse of "multiculturalism" promotes a "visually challenged" God and "partially blind" individuals while also fostering the development of certain forms of racism. Such findings raise theological issues in regards to the idea of "God's personality" and the relationship that follows with humanity. Albeit such theological reflection is outside the domain of this article, the conclusions drawn from social scientific research on American Christianity are urgent for theologians to additionally consider considering their own theological frameworks, social justice concerns, and their obligations to congregations. Multiculturalism has significantly influenced youngster raising techniques according to a sociological perspective. Of course, there are moral, legitimate, microeconomic, and different justifications for upholding for a society that is all the more just and equivalent. In various blog posts over the upcoming months, we'll concentrate on the economic case for reducing racial disparity. Racial disparity has a monetary cost that affects the entire U.S. economy notwithstanding individuals who are straightforwardly impacted by the restricted possibilities (Perry, Whitehead & Davis, 2019). Disparity continues to compromise both our personal and societal economic prosperity, especially as the country's ethnic cosmetics diversifies. When people have access to the resources they need to build their economic future and survive financial shocks, it benefits them and their families. It also benefits the communities where they live, work, and invest, with positive knock-on implications for the economy as a whole. Likewise, the US gets a huge edge in a world economy that is becoming increasingly serious when investments are made to help millions of people who have been economically disadvantaged comprehend their full potential. We can't stand to pass up on opportunities and skill (Serchen et al., 2020). The current racial imbalance in the US is a result of ingrained behaviours, attitudes, and corporate and governmental laws that usurped the labour, assets, and other resources of non-white people. Even if it is outside the scope of this blog to examine the reasons of racial irregularity, it is important to recognise the substantial role that unreasonable and damaging policies have had from the founding of the nation. Jim Crow laws and other formal and informal policies that maintained segregation, attacks on Local Americans' political status, and seizure of their territory are a few examples. Slavery was also used as the cover for a significant portion of the frontier and later American economies. Many African Americans who relocated north and west to avoid Jim Crow laws experienced real and occasional discrimination in housing, employment, and educational settings. Local Americans who survived the tactical invasions during the center of the nineteenth century were subjected to laws that denied them the option to cast a ballot, constrained them to move, and removed their youngsters from them. Because of worries that Mexican Americans were displacing European-Americans in the work market, hostile to Latino sentiment, which had proactively filled in the nineteenth hundred years as migration from Mexico to the US rose soon after the Mexican-American Conflict, developed considerably more after the Economic crisis of the early 20s. The Chinese Exclusion Act, which prohibited the immigration of Chinese labourers beginning in 1882, was an expression of anti-Asian sentiment in a similar way to how anti-Asian sentiment increased after Chinese immigrants began arriving during the California Dash for unheard-of wealth. It was revived after the bombing of Pearl Harbor when Japanese internment camps were established at the request of the chief, forcing 120,000 Japanese Americans to be relocated and interned (Joshi, 2021). The potential for "aversive racism" is present in the two interrelated processes, which are highlighted by the following: "(a) bias that emerges from historically and socially racist circumstances, mental mechanisms that accelerate the improvement of stereotypes, and (b) a populist esteem system." They demonstrate how racism's societal spread is still impacted by Christianity. The possibilities of "homophily" and the need to preserve a "religious legacy," which serve to separate and unite historical and social settings while maintaining certain in-bunch/out-collective feelings, are mentioned in the preceding. The blend of religious individualism in with the supposed confidence in having a populist esteem system is characteristic of the last option. Moreover, these dynamics show what Christianity still has a mean for on the moral and social economy in the US. Past racial inequities have been disproved by the idea of being "partially blind" and being in a "multicultural society." The ethical economy thought includes principles established from religious conviction that reach out into a large number of social interactions and impact American lives. Economically, it supports that race has no bearing on one's socioeconomic status and supports the status quo that protects "white honor." Because they subscribe to a system that does not see or judge by variety, white individuals with visual impairment could recognize as "politically progressive and racially tolerating," as indicated by Charles Gallagher. However, multiculturalism and colorblindness have provided people with an additional layer of vocabulary they may use to defend themselves against accusations of racism. Theological importance is provided to this terminology when combined with Christian individuality and the notion that "God is visually challenged": "God rewards those who continue to live a moral life" (Dougherty, Chaves & Emerson, 2020). Theological individualism at that moment then translates into economic individualism and an ethical character of personal responsibility that ignore structural and institutional issues and maintain that a person's circumstance is only the direct product of their own personal decisions. As previously said, this results in a historical void that really ignores colonialism, its aftereffects, and the struggles of minorities in the US. While systematic racism penetrates the moral and human economy of the US, individualism and multiculturalism concerns, as in the sequence of inquiries mentioned above, call for deeper inquiry into how non-white Christians and their institutions employ their confidence in response. Without a doubt, there will be variations in the degree of awareness, movement, and theological reasoning depending on the various minority Christian churches and their unique histories in the US. Despite minor variations among themselves, African-American churches will ultimately differ from Latino, Asian, and Local American churches in that their response will mirror the kinds of discrimination and level of racism they experience. Also, it should be noticed that minority Christian churches are turning out to be more diverse, that white authoritative norms might be dissolving, and that they are turning out to be more persuasive in deciding the Christian landscape in the US (Beaman & Petts, 2020). While the most overtly racist laws and policies have been repealed or otherwise abandoned, subsequent legislation, unequal application of similar safeguards, and a failure to assist those who have been harmed by legitimate discrimination have left white and non-white Americans with drastically reduced opportunities and stark inequities that have persisted up until this point. For instance, banks used maps made by the Property holders Credit Partnership, a now-dead government organization, to illustrate the general riskiness of loaning across neighborhoods during the 1930s (Collins & Grineski, 2019). These residents were much of the time minorities and ethnic minorities, and the policies hurt unfortunate white individuals as well. This behaviour also had long-lasting, detrimental economic impacts on the neighbourhood and on future inhabitants of these regions, regardless of race, since it decreased home buying rates, home prices, and rentals, increasing racial segregation in low-appreciated communities. These and other laws and activities also contributed to variances in how much each race benefits from the resources and opportunities it now possesses, in addition to addressing racial inequities in access to resources and opportunities. Two instances of these differences are the persistent overrepresentation of Hispanic and Dark-skinned Americans among those in need in the US and the continual widening of the racial abundance gap. All racial and ethnic groups' neediness rates had been declining prior to the Coronavirus epidemic, but since the middle of the 2000s, the gap between rates for Dark and Hispanic Americans and non-Hispanic white Americans has mostly remained steady. Likewise, the distinction in normal total assets between households of Dark and Hispanic individuals and non-Hispanic white individuals has developed emphatically. Moreover, contrasted with White or Asian individuals, Dark and Hispanic adults keep on bringing in undeniably less cash. The median household income for Black and Hispanic workers in 2020 was between $46,000 and $55,500, compared to $75,000 and $95,000 for White and Asian households. These salary