Sentences with phrase «between people and communities»

Also with uncovering connections between people and communities that are less than obvious.

In reality, Novak notes, «the ancient debate between the person and the community [has] been changed by the American experience.»

Not just for a Hong Kong Second Wave filmmaker more associated with telling small, intimate stories about the relationships between people and their community, but for cinema writ large.

Not exact matches

Major Canadian brands making these levels of commitments to the people and communities who make their goods are few and far between.

These two coffee titans have tapped into that by focusing on creating a community and positive experiences between people as a foundational piece of their businesses.

In the last few months, we have already helped our community double the number of connections between people and our representatives by making it easier to connect with all our representatives in one click.

What attracted him to Kapor, in particular, is its emphasis on empowering minority communities: Between 2015 and 2017, the firm says it will have invested $ 40 million in startups that give women and people of color better access to technology and business opportunities.

I've loved being a part of a growing community of entrepreneurs, activists and people who are going for it, but it's so easy to hold a ruler between yourself and someone else.

The scholars used two major national databases — the American Community Survey and the Baccalaureate and Beyond Survey — to examine the relationship between the choices of major of people aged 20, and how those choices shift as unemployment rates go up.

Wednesday, or «10/4,» is National Coffee with a Cop Day, a time to note that events to forge connections between police and the people they serve have been held in all 50 states and in Europe, Australia and Africa since 2011, when the program began in Hawthorne, Calif., in response to officers brainstorming ways to boost interaction with the community.

As an example, small groups are the result of someone looking around and feeling like there is a lack of community happening between people.

At one time he spoke about the vision of Maujer Street» a vision of a life of genuine community between people in the midst of a great city; more recently he has spoken of the Kingdom of God, the hope for a future where God's rule would more fully permeate the lives and institutions of men on this earth.

This last instance should help to prepare us for conversations between persons who have been formed in quite different communities and linguistic systems.

I don't know about your church, but that's a similarity between this community and most churches I've been a part of - more people gather than speak out.

Andy Carter, one of Lewisham borough's chief inspectors, tells me he'd like to see more joint projects between the police and faith communities: «I would say that a key player in helping us are churches because there is a huge amount of good will, support and people who genuinely want to help out.»

Therefore there is some reasonable presumption that the world process may proceed in such a way as to maximize community — i.e., to establish conditions of maximum self - consistency, as between person and person and person and his communal relations.

Earlier we had occasion to note the relationship between Jewish faith as portrayed for us in the Old Testament and the Christian event which is the subject matter of the New Testament; and how it was indeed inevitable and right that the primitive Christian community should see their Lord and apprehend his significance for men, against the background of the whole history of the people into whom humanly speaking he was born.

The differences between the logic of unilateral and relational powers become strikingly significant in the context of the inequalities of power among persons and communities which are so obvious in our experience.15 Unilateral power, by definition, increases in one person only as it decreases in another.

This requires a mutual relationship between part and whole: the good of the whole society benefits the individual person or community, while the achievements of the individual or community benefit the whole.

For me as an Arabic Muslim I have all respect to Obama the person for his efforts reaching out in a community where the whites call him black and the black call him white and he is lost in between as if a third race?

What seems to be lacking in his exposition is an explicit equation between process in God and community, such that the community life of the three divine persons is understood to be a process, partly identical with the process of human history but also partly distinct from it.

Thus, tragically, the very sense of local community over which (in part) the war was fought, with its attendant opportunities for friendship and communication between white people and Negroes, foundered and perished.

Guided by these two analogues, the homiletician is freer to examine the relationships between preaching and other expressive forms — literature, storytelling, drama and art, for example — and also focus on those sites for ceremony and ritual in our culture where persons are drawn together in fellowship and community.

That collective emphasis, that understanding of man as fundamentally social, was derived from the classical conception of the polis as responsible for the education and the virtue of its citizens, from the Old Testament notion of the Covenant between God and a people held collectively responsible for its actions, and from the New Testament notion of a community based on charity or love and expressed in brotherly affection and fellow membership in one common body.

Nor can it be genuinely founded if it thinks in terms of the «dialogue» between states rather than between peoples, between the representatives of states rather than between the responsible and tested leaders of genuine communities.

If God's work is reconciliation, that is, personal restoration of his people to the community of love and the renewal of the «marriage bond», one would suppose that the profoundest insight into the «how» of reconciliation would come from the experience of reconciliation between persons.

Now this passage deals only with the relationship between the individual human person and the state, which is the institution of fullest human community.

But it is also held that globalization has brought in its wake, great inequities, mass impoverishment and despair, that it has fractured society along the existing fault lines of class, gender and community, while almost irreversibly widening the gap between rich and poor nations, that it has caused the flow of currencies across international borders, which has been responsible for financial and economic crises in many countries and regions, including the current Asian financial crisis, that it has enriched a small minority of persons and corporations within nations and within the international system, marginalizing and violating the basic human rights of millions of workers, peasants and farmers and indigenous communities.

By exploring the contradictions between official theologies and the actual behavior of religious communities, sociologists of religion help religious people to view themselves more honestly — a sometimes deflating and...

If our concern is peacemaking — particularly the special urgency given that task by the nuclear threat — then we shall have to come to grips with those portions of the biblical witness in which the community of faith has been forced to deal with the violence and pain of conflict between peoples.

Or, we need a new pattern which takes the good community values of the tradition and good values of modernity, like freedom of human persons and equality between them.

It seems probable that, in the age into which we are entering, the Church will be less a community institution and more an organized minority than among European peoples between Constantine and the nineteenth century.

The first is the realization that at the very moment in which the technical means of developing world community are available and at the very moment when more people than ever are convinced that world community is essential if civilized life is to continue in the world, the division between two parts of the world has become so deep that we can not now see any way in which it can be overcome.

His consciousness is «the theoretical shape of that which the living shape is the real community «11 There is a mutual causality between the human person and society.

In terms of the situation between persons, love means reconciliation and the restoration of community.

Such initiatives transcend the divide that has existed since the «60s between human service advocates who focus on people, and community development professionals who think about neighborhoods.

The real issue here is between the event and the person, not between the event and the community.

Let us suppose that the conversation has taken place between the text and the congregation, in the person of the minister who not only knows the congregation's situation in the world but who really belongs to that community himself.

They had been at least minor movers and shakers in their communities, people who felt some responsibility for what went on around them largely because of a match between the moral teachings they grew up on in church and the possibilities inherent in their middle - class social roles.

By exploring the contradictions between official theologies and the actual behavior of religious communities, sociologists of religion help religious people to view themselves more honestly — a sometimes deflating and even painful process.

But the Jewish community statement said relations between the Jews of Donetsk and their neighbors were amicable, and the self - proclaimed head of the «People's Republic,» Denis Pushilin, denied any connection to the fliers.

The Christian community in Corinth probably had in it people of both Jewish and Gentile back grounds, and even after their conversion, they must have been troubled by the discrepancies between the faith they affirmed and the taken - for - granted assumptions of their culture.

When we speak of communication, we speak of that which takes place between persons, in family and community, as well as the more formal communication structures that society has built and continues to embellish.

There are many forms of community in existence — family, neighborhood, school, the people one works with or plays with, the team one plays on or cheers for, bridge clubs, political parties, labor unions, Rotary clubs, Masons, the «solid south,» Florida versus California, the nation, and a host of other groupings in between.

The kind of ethic promoted here by Paul is one which stresses liberation from the law — from those rules which prevent the maintenance of a loving community and for a freedom which accommodates differences between a people called to share in faith and life.

It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations» of individuals, as well as the «community in character» pervading groups or societies of individuals (AI 142).13 This is particularly true of persons: the relations between occasions which constitute the human body and brain, and the «community of character» of the succession of personal experiences, give an essential element of unity to human experience.

Great music formed a supranational community, like that of the Renaissance antiquity - lovers; music was the «true lifeblood of humanity,» and musicians were «the great travelers... the messengers between peoples.»

Connecting the dots between historical bigotry against other groups and the atudes of some people today toward hosexuality is one of the most effective ways to educate people about the denial of equal rights to the LGBT community.

Healing, wholeness, and renewal take place between persons and in communities of acceptance.

«It characterizes the option between two different «trajectories» that are present in the history of the people of God, and it is in this history that it affirms and makes explicit the meaning of its vocation in the world».31 Latin America is a continent where the state is very oppressive and the economy is controlled by transnational companies with the result that economic benefits are concentrated in the hands of a small community.