Sentences with phrase «cultural power in»

Other works, such as Antônio Henrique Amaral «s Homenagem ao Século XX / XXI (20th / 21stCentury Tribute), 1967, suggest that such an image could not be separated from the dominance of America as a cultural power in Brazil at this time.

According to Levinson, it is this kind of knowledge that is empowering, especially given the unequal distribution of economic, political, and cultural power in the United States.

It seems obvious to me that cultural power in our society has become far too concentrated in super-rich institutions with skewed priorities.

Not least, the US was the greatest economic and cultural power in the world after 1918 - dynamic, modern, wealthy.

Not exact matches

Writing in the Independent, Eliza Anyangwe wrote that «the debate [Daum's] prom pictures have prompted is justified,» and that «cultural appropriation is about power, and to many she's the embodiment of a system that empowers white people to take whatever they want.»

That's no longer the case, as social movements like Black Lives Matter and #MeToo have thrust the power dynamics that she highlights in her own New York City classroom onto a cultural main stage, and made her work more accessible and understandable.

It's no coincidence that the era in which Nike was at the height of its cultural power was also the one in which the Niketown retail experience verged on the sacred.

Perhaps if Mao hadn't struck down an entire generation in the Cultural Revolution and China had started integrating its economy and ambitions 20 years earlier, that hard and soft power might have been assembled.

But we are interested in the power of data to illuminate cultural trends.

But are classes like «The Material Culture in the Victorian Novel» or «The Power of Ornament: Roman Imperial Imagery and Its Reception» really more practical than studying gender politics through our cultural reaction to the VMAs?

But extending such power - sharing solutions to the Sunni Arab areas of Iraq, and eventually to ethnic and religious groups in Syria, will require internal cultural change, international guarantees, and an outside monitoring force.

But in a sign of the film's power and place in the cultural debate, Apple Inc said on Sunday it plans to carry the movie for rental and purchase on iTunes, the biggest and most - popular online content store.

After devastating famine in the late 1950s followed by social upheavals of the Cultural Revolution in the»60s and»70s, China turned to a more pragmatic approach to economic development when Deng Xiaoping ascended to power at the end of that period.

Amazon Editorial reviews Product Description How China's ascendance as an economic superpower will alter the cultural, political, social, and ethnic balance of global power in the twenty - first century, unseating the West and in the process creating a whole new world...

It's dated, but worth reading as it helps Christians understand the power of humor in doing all the things listed above: embracing spiritual correction, speaking truth to power, eliminating cultural prejudice and deconstructing religious cliques.

If God gave our first parents a cultural mandate in the first chapter of Genesis, we are painfully aware that by the third chapter that they have messed up, claiming the power to become gods.

It is a Kingdom without borders whose values often run in direct opposition to many of our cultural values of acquisition, power, prestige, control, peace through violence or winning at any cost.

The history of Italian unification» Italian fascism having more than a decade's existence as a special place in radicalism; the role of the papacy in severely constraining manifest forms of statist rule; the cultural tradition of Italian major cities, which had autonomous forms of city development; and the weaknesses of Italy with respect to economic concentrations of power in the early twentieth century» all argue against a muscular totalitarianism.

The military powers are not power realities in themselves, but they influence every aspect of the human life in a given society and in the world, for militarization of politics, economic structures, and cultural values is the pervasive phenomenon.

Instead, if we understand the culture in which John wrote, the issues that the early church was facing under the Roman Empire, and all of the hundreds of allusions to Old Testament themes and prophetic expectations, the Book of Revelation can have a significant message for followers of Jesus today, who also deal with similar cultural issues as we try to live like Jesus in a world dominated by powers and authority that live in rebellion to the Kingdom of God.

Complaints about the cultural «imposition» of ideas about universal human rights are, more often than not, in the service of nationalism, racism, ideology, or power politics - or all of these in combination.

All cultural creation in some measure bears the mark of spirit, for it proceeds from the projecting, initiating power of free self - transcendence.

The transition from a superpower duopoly, in terms of military power, to a world monopoly, however, has had, among other effects during the 1990s, that of destabilising the fragile balance upon which the international multilateralism of the United Nations had been able to function, well or badly, during the 1960s and 1970s (following the «defrosting» and decolonisation, both the results of social, cultural, democratic and national struggle).

And second — and consequently — in practice the interpretation and application of the law become a function of whatever happens to suit the tastes of those who determine cultural values and wield judicial power.

For instance, inasmuch as the founders» notion of free self - government rests on an essentially Lockean conception of freedom as power outside and prior to truth (however much God or truth imposes an extrinsic obligation to obey, and however reasonable it is to do so in view of future rewards and punishments), then American liberty will eventually erode the moral and cultural foundations of civil society inherited from Protestant Christianity.

Yet, though the absolute future is not in human hands, precisely its hopeful expectation becomes the driving power in man's cultural activities: the Christian hopes through creating culture and vice versa.

And Paul is making claims about «all flesh» and «every person» and about the «power of the gospel to save» that go beyond the specific cultural conditions of Jews and gentiles in the first century — his language demands to be engaged with at the anthropological / theological level.

That a congregation is constituted by publicly enacting a more universally practiced worship that generates a distinctive social form implies study of that public form: What are the social, cultural, and political locations of congregations of Christians and how do those locations shape congregations» social form today (synchronic inquiry); what have been the characteristic social, cultural, and political locations of congregations historically and how have those locations shaped congregations» social forms (diachronic study); in what ways do congregations engage in the public arena as one type of institutionalized center of power among others?

A failure to explore how the activity of theological inquiry is located in and inescapably shaped by patterns of activity that are dictated by its social and cultural setting and, just as important, patterns that are dictated by institutional power arrangements, deprives theological inquiry of the means for its self - criticism and correction.

And cultural hermeneutics, though not uninterested in historical reconstruction, also focuses on the ways in which access to the power to interpret the text and construe its meaning serves to empower those who have traditionally been marginalized.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

He then goes on to praise E. D. Hirsch's Cultural Literacy as a more useful critique of current educational practices because it works in «the framework of a Deweyan understanding of democracy» in which students are to be made better citizens by preparing them to «recognize more allusions, and thereby be able to take part in more conversations, read more, have more sense of what those in power are up to, cast better - informed votes.

The hi - tech multimedia, dictated by the corporate powers and agencies of the global market, subjugate cultural subjecthood, cultural values, style of life, perceptions of beauty, and religious mystery in life, as well as ethnic, national identities of persons and community to the market wasteland of cultural life.

Fundamentalist broadcasters have greatly leverage their cultural and political power in the U.S. due to the failure of the FCC to require their radio and television stations to meet the public interest standard.

But since the rich powers and their academia and media condition the cultural framework of thinking on such issues, the just interests of the poor are not taken into account in the discussion of the rich as at the summit conferences of the G 8, but is not highlighted even in the discourse among the governments of the poor peoples as in the Non - Aligned Movement.

But since the rich powers and their academia and media condition the cultural framework of thinking on such issues, the just interests of the poor are not taken into account in the discussion among the rich as at the summit conferences of the G 8.

In 1878 Emerson stated the cultural assumption well when he said, «Opportunity of civil rights, of education, of personal power, and not less of wealth; doors wide open invitation to every nation, to every race and skin, hospitality of fair field and equal laws to all.

In our reach for cultural respectability and power, we oldline Protestants have acquiesced in the golden - calf vision of Christendom, becoming warp and woof of the reigning political and social fabric rather than becoming weavers of a new kingdom communitIn our reach for cultural respectability and power, we oldline Protestants have acquiesced in the golden - calf vision of Christendom, becoming warp and woof of the reigning political and social fabric rather than becoming weavers of a new kingdom communitin the golden - calf vision of Christendom, becoming warp and woof of the reigning political and social fabric rather than becoming weavers of a new kingdom community.

They are unhappy with developments in America, but rather than direct their anger against the corporate economic powers that are doing them dirt, they have instead been diverted to conservative cultural issues» race, crime, moral decay, homosexuality, guns, abortion, feminism, anti-Americanism, and on into infinity» that are largely irrelevant to their lives.

Jesus knew heart change didn't come through political power, cultural pressure, or zealotry, so he was keenly disinterested in those things.

Reading them in this way does not diminish their authority or power, but simply helps us understand them better when our own cultural and hermeneutical assumptions may get in the way.

Black Christians, Beaty wrote in The Washington Post, «are generally not mourning the loss of cultural power, and entertaining withdrawal, because they have never enjoyed much cultural power to begin with.»

But they all presupposed its cultural authority in the colonies and the power of its pages to promote a «providential» war.

From the 16th century when Francis Xavier decided to cast his lot with the East against his own Western culture, to the 19th century when Christaller singlehandedly promoted Akan culture, to the 20th when Frank Laubach inveighed against the encroachments of American power in the Philippines, missionaries in the field have helped to promote indigenous self - awareness as a counterforce to Western cultural importation.

Over the course of cultural evolution, due to an impotence at the heart of the will and to recurrent failures in ever - renewed struggles for ascendency, human will to power lost its good cheer and creatively turned against itself.

Donald T. Critchlow's impressively researched Phyllis Schlafly and Grassroots Conservatism, a narrative of Schlafly's political career, explains that it was this unyielding quality of hers — her resolute refusal to cultivate the intellectual and cultural elites of either coast, even the conservative intellectual and cultural elites who were her natural ideological allies — that provided the astonishing power that she managed to wield in American politics for more than three decades.

In this politics of freedom, religion figures as a cultural power, a recognized public force; and the freedom that one claims for it is the more legitimate as religion is not its exclusive beneficiary.

Thus understood, the doctrine of radical evil can furnish a receptive structure for new figures of alienation besides the speculative illusion or even the desire for consolation — of alienation in the cultural powers, such as the church and the state; it is indeed at the heart of these powers that a falsified expression of the synthesis can take place; when Kant speaks of «servile faith,» of «false cult,» of a «false Church,» he completes at the same time his theory of radical evil.

My own desperate clinging to the tattered label evangelical has less to do with any political or cultural uniformity as it does to these core convictions, or rather, the core conviction that the good news of Jesus Christ's death and resurrection for sinners and a broken world is the mightiest power set loose in the history of the world.

The cultural power of science comes from its ability to explain many of the observable workings of reality, and also from the technology it creates, which can be very useful in humanity's service.