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erences, poverty and wealth, language and knowledge just to name a few (Kernohan 1998). Oppression is traditionally understood to relate to the loss of freedom, free choice, independence and capabilities due to actions of those in positions of power (Wartenberg 1992). Half a century ago, if asked the question what is oppression, many would refer to slavery or colonialism. In this day and age there is a greater understanding and awareness of oppression. Iris Young a respected author on the subject of power and oppression highlights how oppression has a much broader understanding making reference to 'systematic and structural phenomena that are not necessary the result of the intentions of a tyrant. Oppression in the structural sense is part of the basic fabric of a society, not a function of a few people's choice or policies'(Young, 1992, p. 176). In this respect oppression can be considered to be in the psychological and behavioural patterns of every member of society including those who are well meaning individuals whether they are aware of it or not.

Oppression as we once thought of is far more subtle, as Jean Harvey explains civilised oppression 'involves neither physical violence nor the use of law. Yet these subtle forms are by far the most prevalent in Western industrialised societies' (Harvey, 1999, P. 1). Recognising different forms of oppression means decoding cultural and societal norms which do not clearly categorise or has a clear distinct oppressor. We all contribute to oppression in different ways and perpetuate forms of harm consciously or unconsciously, either to ourselves or to others (Harvey, 1999).

Ann Cudd helps us to explain this further by outlining four key criteria's which are necessary and appropriate in increasing our understanding of oppression:

'Oppression must involve some sort of physical or psychological harm, though it may not be recognised as harm by the ones who are oppressed' (Cudd, 1994, p.25). So harm can be imposed without being self-conscious limiting one's 'freedom of choice relative to other in one's society' (Cudd, 1994, p.25).

'Oppression is a kind of harm that individual members of group suffer by virtue of their membership in that group. a€|harm that comes to persons because they belong to a group that they closely identify with, so that the harm attaches to their very self-image' (ibid). Individuals are not oppressed as individuals but due to their membership to a specific group, such as race, gender, disability or sexual orientation. Keith Vaz MP might not be considered as being oppressed although black men in society are. He has the same limitations as other black men who have less power in society and will have obstacles to cross that other white men take for privilege.

The third criteria, is what Cudd refers to as the 'privilege group' (Cudd, 1998). She makes the point that an individual who has membership to a group which benefits from the oppression is advantaged by their association and status. However, not every individual member of the group will be intentionally or knowingly benefiting but they gain from the membership to that group.

Oppression must involve some kind of coercion or force ((Cudd, 1994). Coercion is the lack of ability to make free choice. Cudd goes on to explain that 'coercion is not the absence of all choice, but a lack of the right kind of choices, namely, voluntary choices'