Sentences with phrase «class woman from»

«I am a brown, working - class woman from the north.

Not exact matches

When Wood graduated from Harvard Law School, just 6 % of the class was women.

Additionally, student newspaper The Daily Tar Heel reports, the new report «found clear evidence that academic counselors from the football, men's basketball and women's basketball teams asked for players to be enrolled in bogus independent study classes in order for them to be eligible.»

This year our mentee class includes an Indonesian woman whose company manufactures leather goods; an Egyptian who founded a survey research company; a lawyer and media personality from Ghana; and the co-founder of an online money transfer company from Poland.

Pam Locke, who serves as Askew's mentor, was one of two African - American women to graduate from West Point's first class of women in 1980.

In 2012, there were nine women in the UConn EBV class, up from five in the second year and only one in 2010.

Small business vendors, including minority or disadvantaged businesses, women - owned businesses, veteran - owned businesses and small businesses operating from HUBZone or high unemployment areas, are a vital part of our commitment to world - class customer response and will be given an equal opportunity to compete for Clean Harbors» business in this environment.

When Helen Foreman graduated with a commerce degree from the University of Calgary in 1969, she was one of only four women in her class.

I think more effort and resources would be more effectively and more critically placed into keeping our government secular, keeping Creationism out of the science class, and religious fundamentalism away from interfering with women's reproductive choices — just to name a few priorities.

It comes from all classes of people, including straight females, albeit the numbers for women are lower than either priests or gay men.

I get from David's cartoon that there are 4 distinct classes of women who have been treated badly by the bigotry so prevalent in the Christian Church.

So, unless you are willing to accept your daughters from being excluded from education, your sons from being forced to pray to Allah in school, women being second class citizens, women being sent to prison for adultery after being raped, etc., you may want to consider what it truly means to have freedom of religion.

I took from the discussion from my pastor that I was second - class because I was a woman (oh no — we TREASURE you!

I learned this not from a class in feminist studies, but from Jesus — who was brought into the world by a woman whose obedience changed everything; who revealed his identity to a scorned woman at a well; who defended Mary of Bethany as his true disciple, even though women were prohibited from studying under rabbis at the time; who obeyed his mother; who refused to condemn the woman caught in adultery to death; who looked to women for financial and moral support, even after the male disciples abandoned him; who said of the woman who anointed his feet with perfume that «wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her»; who bantered with a Syrophoenician woman, talked theology with a Samaritan woman, and healed a bleeding woman; who appeared first before women after his resurrection, despite the fact that their culture deemed them unreliable witnesses; who charged Mary Magdalene with the great responsibility of announcing the start of a new creation, of becoming the Apostle to the Apostles.

When I first heard the «binders full of women» quote it didn't feel out of place with the «cattle class» treatment from HR, just more of the «same old, same old» really.

On his first day in town, he witnesses an Islamist assassin kill a university administrator who has banned women students from wearing Islamic headscarves to class.

Women, men, children, unemployed people, excluded and oppressed people, workers, landless peasants, communities suffering from racism, impoverished city dwellers, indigenous peoples, students, intellectuals, migrants, small business people, outcasts, declining middle classes - citizens - are asserting their dignity, demanding respect for their human rights and natural heritages, and practising solidarity.

The Latin Americans were convinced that class differences were primary the blacks, that the deepest issues were those of race; and the women, that all other problems flowed first and foremost from patriarchy.

Both psychotherapy and middle - class marriage isolate women from each other; both emphasize individual rather than collective solutions to women's unhappiness; both are based on a woman's helplessness and dependence on a stronger male authority figure....

It is a commitment of men and women to the supremely worshipful reality called God, as this reality is believed to disclose itself to us, but it is not an individualistic commitment, since it demands full participation, to a greater or lesser degree, in a corporate experience conveyed through the ages by a community of men and women drawn from the most varied backgrounds and races, classes, nations, and cultures.

I have been taught this less by my feminist professional colleagues than by the students who have attended my classes on passes from hospitals or after therapy sessions, in which they are being treated for wounds inflicted by men (and sometimes women) who abused them as children or as adults.

I do indeed believe, but I believe as one of a great company of men and women, from many ages, of all races and classes, rich and poor, simple and learned, who in one way or another have been drawn to find the truest key to the meaning and purpose of human existence given focal expression in Jesus Christ.

Historically womanist theology is distinguished from feminist theology for speaking to the experiences of black women and their experiences at the intersection of race, class and gender.

The current furor, she told me in a recent e-mail, «distracts from real issues of class injustice, racial oppression, and continued discrimination and violence against women, Muslim and non-Muslim.»

Under the new French law, anyone caught purchasing sex from a prostituted woman will be fined and required to attend classes on the harms of the practice.

This brief article will be my last on the subject — at least unless or until one word of gratitude for an unprecedented share of life's blessings, along with a promise to hold themselves to a standard worthy of respect, issues from the community of America's middle - class women.

In preparing to teach a course, I looked through a folder of accumulated notes and realized that I first taught the course to an adult class consisting of three women: Jennifer, a widow of about 60 years of age with an eighth - grade schooling, whose primary occupations were keeping a brood of chickens and a goat and watching the soaps on television; Penny, 55, an army wife who treated her retired military husband and her teenage son and daughter as items of furniture in her antiseptic house, dusting them off and placing them in positions that would show them off to her best advantage, and then getting upset when they didn't stay where she put them — she was, as you can imagine, in a perpetual state of upset; and Brenda, married, mother of two teenage sons, a timid, shy, introverted hypochondriac who read her frequently updated diagnoses and prescriptions from about a dozen doctors as horoscopes — the scriptures by which she lived.

So we may agree that women now have influence, and from this we deduce that they should be admitted within that class to which direct political teaching is addressed.

If taken by themselves, some of these verses indicate that the apostle deviated from Jesus» example and had a bias against women, and even suggested that women should be treated as second - class Christians — submissive to their husbands, attired and coifed demurely and silent in church.

These people would not allow any religion but Christianity to be seen in a good light if taught in classes in the USA, when history proves that, Christianity is the reason so many people in the USA have been motivated to lynch black people, make gays second class citizens, fought against woman being allowed to vote, hunted down and killed others from different denominations, force all other's to pay for their «work» whether in the USA or around the world through tax exempt status, gifts or «Faith - based initiatives».

People having choices taken away from them, freedom of and from religion completely gone, women being bumped down to near second class citizens, religious wars with and against other theocracys.

White males may not actively decide to exclude women, racial minorities or those from different cultural or class backgrounds, but they simply do what is easy and natural and surround themselves with those that look, think and relate like them.

And for all its claim to fashionable multiculturalism («Women from the dominant culture, class, and ethnic group — especially in the United States — need to be careful not to generalize our experience as that of all women,» writes Ringe), the book is laughably parochial, designed strictly for AmeriWomen from the dominant culture, class, and ethnic group — especially in the United States — need to be careful not to generalize our experience as that of all women,» writes Ringe), the book is laughably parochial, designed strictly for Ameriwomen,» writes Ringe), the book is laughably parochial, designed strictly for Americans.

Jesus referred him to the classes of those who customarily didn't want to marry or couldn't marry - monks (for the sake of the kingdom of heaven - men damaged by the practice of making eunuchs for use as governmental servants (Egypt generally) and the class of people who «from their mother's womb «are not suited (for women?)

Examples are teaching from the pulpit, teaching Sunday School classes, teaching at Bible conferences, Bible colleges & on the radio, TV or internet (which is by far the greatest way that Woman preachers reach not only women but other men as well).

Women, said the movement, were an oppressed class, oppressed (in a range of formulations from the so - called «moderate» to the honestly radical) by men, by society, or by the species itself.

This was, if anything, even farther from the truth about the special problem of the modern middle - class American woman than the Freudian - type psychologizing, and even less helpful in offering her an understanding of it.

It is harder to distance oneself from the impact of the women's movement, for women are a part of all races and classes.

Biblically literate women looked to scripture to justify their changing situation, especially in the churches.25 Gabriele Dietrich emphasizes three points which are important in our context from the Jesus Movement26: firstly, the Jesus Movement was critical of the existing patriarchal family structure and created new forms of community; secondly, it was egalitarian in terms of class with a bias in favor of the poor; and, thirdly, it provided for a participation of women which was far reaching and unusual under the conditions of the time.27

There is indeed some truth to the charge that the women's movement is a middle - class phenomenon, but it is a charge most validly stated from within the movement, not by outsiders wishing to discredit it.

Such awareness will include a prophetic criticism of American feminism when it is too narrow in scope, when it demands that the power of determining and directing social goals and structures be shared with middle - and upper - class American women while other women and groups are still excluded from that realization.

From what I can tell, they aren't too worried about these women who have been underpaid for years and often bought supplies for their own classes.

Lasch supports his periodization by reminding us that the period from 1890 to 1920 was a time of intense participation by middle - class women in civic life.

The essay begins by challenging a standard historical narrative according to which industrialization forced middle - class women into the role of full - time housewives, a prison from which they were freed only by the glorious revolution of the 1960s.

It is Lasch's contention that when one takes all this civic activity into account, and adds the wage work of lower - class women, one has to move the appearance of full - time homemaking on a broad scale from the late nineteenth century to the post-World War II period.

Activists usually are from the middle class; in the United States they tend to be white, from the northeast or from large cities in the west and midwest; women, college students and «modernist» Protestant clergy have been conspicuously represented.

No woman of an oppressed class and race, therefore, can separate her female struggle from its context in the liberation of her own community.

There was in the years from perhaps the seventh century B.C. the beginning of reflection by non-Brahmins and in particular by men and women of the Kshatriya or warrior - ruler caste concerning the great questions of God, the world, and man's origin and final destiny, and Gautama himself was, according to tradition, of that class, and was not out of character in seeking the way out of the round of rebirth, which by his time had become a matter of common belief.

Thereafter they acquiesced in the increasing drift of the women's movement away from equalitarian views toward a racist and class bias.

While I was there, my husband and I took a cooking class from an Indian woman named Nimmy Paul in her home in Kerala, India.