Discrimination against Indigenous Minority Groups - Essay Sample

Introduction

Discrimination is a lifelong predicament that has dominated public spaces for years in Iran. Persians have continuously inflicted inhumane harms to minority groups to maintain the ideology of leading minor races in Iran. The dominant Persians group assimilated the cultural values of minority groups by capturing members of minority groups and holding them captives in isolated prisons. Besides, Persians alienated minority groups from accessing quality medical care and education to land the marginal groups into well-paying jobs. Such tactical frameworks denied marginalized groups a chance to achieve personal goals such as saving, investing, and leading independent lives. Segregation of minority groups in Iran affects everyone, including discriminators. As an Iranian, my narrative illuminates my background, how my race has affected my understanding of indigenous issues, how minority players are paid and selected, and how indigenous people have devised to fight the problem of seclusion.

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My Background and Understanding of the Shaping of Indigenous Health and Sports

I am an Iranian national. In Iran and almost all other parts of the world, access to quality health care us acknowledged as a social determinant of health. However, I believe that this access is not equal and equitable among all people. For example, I understand that indigenous people face significant barriers accessing health care services that non-indigenous individuals access with ease. I think that the inability of the indigenous people to access health care services is the primary reason why this population has poorer health outcomes as compared to their non-indigenous counterparts. I think that the lack of access to quality health care makes the aboriginal community vulnerable to maternal and infant mortality, malnutrition, cardiovascular diseases, HIV/AIDS, COVID-19, and other infectious diseases, including malaria and tuberculosis.

Participation in sports is one of the most significant social and community activities that enhance association. I believe that the involvement of indigenous people in organized sporting and recreational activities is low. I think that racism based on skin color is one of the primary challenges preventing aboriginal people from engaging in sports. For example, it is highly likely that non-indigenous people refrain from participating in organized sports to avoid negative and hurtful experiences rising from racism. Moreover, this population lives in remote and logistically underdeveloped environments. As a result, transport costs and logistics prevent the ability of these people to participate in sports. The cost of registering a sports team and acquiring the necessary resources, such as sporting shoes and jerseys, is high. As most aboriginal communities are among the low socioeconomic status population, they cannot afford these items, minimizing their chances of competing with their wealthy non-indigenous counterparts. In addition, I understand that most non-indigenous communities are highly conservative and resist any interference from western nations with profound efforts. Due to the traditional culture, aboriginals refrain from activities that they consider culturally unacceptable, especially allowing women to engage in sports, which is believed to take them away from their family care commitments and responsibilities. Thus, many challenges, such as conservative culture, lack of financial power, logistics, prevent indigenous people from engaging in sports. Moreover, their access to quality health care is significantly limited, making them vulnerable to diseases and pandemics, such as the COVID-19 pandemic.

Research on the Discrimination of Women in Sports Among Aboriginals

Discrimination of women in sports remains a local, national, and international issue of concern in the contemporary world. Across all sports, women’s games are given little attention instead of games for the male gender. In Iran and other parts of the world, women are regarded as weak individuals with unstable intelligence to tackle strenuous activities that demand tact and energy. When soccer began in 1863, men were the only participants permitted to engage in the game. Women were neglected since they were excluded and isolated from participating in the game. The soccer panel isolated women and allowed them to participate in games as spectators and service teams that disseminated minor requirements to the players such as water and uniforms. In the same year, men’s rugby games were officially formed while no one bothered to think about the need to form women’s rugby games. However, in 1985, female soccer was created to ensure that women are represented in football games. However, since the creation of women’s soccer games alongside other sports such as cycling, athletics, basketball, hockey, and table tennis, these games received little attention, killing women’s moral to empower themselves economically, physically, and psychologically through sports.

Women that participate in sports are divided on racial grounds. The racial divide between white players and minority players was more than segregation and aided in negating sportswomen (Paraschak, 216). Additionally, female games are less advertised on social media platforms such as Facebook and sports websites regarding past results and fixtures of upcoming matches, which hinder female games from being famous as male ones.

How Indigenous People are Fighting Back

Indigenous people have devised various mechanisms in the fight against racial segregation of sportswomen. Firstly, indigenous people are currently encouraging sportswomen to engage in other games that men dislike, such as gymnastics. Aboriginal women have shown much concern in empowering themselves through gymnastics that need less skill and physical prowess. Secondly, aboriginal people support women’s sports through financing women’s soccer activities such as purchasing costumes and sports equipment such as hockey sticks and balls. Thirdly, women have begun to eliminate racial disparities and unite to support each other in games (Paraschak, 215). Lastly, pictorials of women that perform well in sports have begun to be installed in public spaces to motivate them into soccer careers.

How the Issue Affects Me

Discrimination against women in sports among aboriginal people affects me negatively. For example, I feel that it is unfair and that aboriginal should be given a chance to showcase their talents in sports. Discrimination of minority groups, particularly women in sports, is a lifelong reality that continues to kill the morale of female participation in sports. Due to the reality of the issue, I feel that I need to become an advocate and pressurize government agencies and other sporting institutions to intervene and uplift aboriginal women. For example, some may be talented and willing to engage in sports, but due to financial hardships, they end up focusing on family care responsibilities. I feel that governments should facilitate the construction of stadiums to encourage indigenous people to engage in sports. This way, this population would slowly be recognized, appreciated, and treated as equals to their non-indigenous counterparts.

Works Cited

Gilbert, Matthew Sakiestewa. “Marathoner Louis Tewanima and the Continuity of Hopi Running. Western Historical Quarterly.” Oxford University Press, Vol. 43, No. 3, 2012, pp. 325–46, mail.google.com/mail/u/0?ui=2&ik=97790c8c5b&attid=0.4&permmsgid=msg-f:1679060587707142512&th=174d38b55ea49170&view=att&disp=inline&realattid=f_kfm6bc4b0. Accessed 28 Sept. 2020.

John, Stackhouse. “The Healing Power of Hockey. Canadian Major Dailies.” The Globe and Mail, Vol. 7, 2001, p. A.16, mail.google.com/mail/u/0?ui=2&ik=97790c8c5b&attid=0.3&permmsgid=msg-f:1679060587707142512&th=174d38b55ea49170&view=att&disp=inline&realattid=f_kfm6bc4z2. Accessed 28 Sept. 2020.

Paraschak, Victoria. “Reconciliation, Sport History, and Indigenous Peoples in Canada. Indigenous Resurgence, Regeneration, and Decolonization through Sports History. Journal of Sport History.” University of Illinois Press, Vol. 46, No. 2, 2019.