Sentences with phrase «culture of violence in»

«We need to marshal every resource at our disposal to uproot the culture of violence in the City's jails and engage stakeholders from across the country to identify and implement best practices here at home.»

The combination of a history and culture of violence in the DRC, together with an election process featuring an alarming lack of candidates running on platforms of any real political substance, seems to have resulted in an election atmosphere characterized by tactics of coercion, intimidation, and fear.

Recognizing the culture of violence in which they live, over half (53 percent) of teens say «violence on TV and in movies sends the wrong message to young people.»

Not exact matches

«In our celebrity focused culture, a young star like Emma Watson has the power to amplify important social messages,» says Katie Hood, a senior fellow at Duke University who teaches a «Women as Leaders» course and who recently became executive director of the anti-domestic violence One Love Foundation.

As Confederate statues and memorials are being removed across the U.S. following the violence at a weekend rally by white nationalists in Charlottesville, Va., President Donald Trump took to Twitter Thursday morning to complain about the actions, calling it «sad» and saying the «culture of our great country [is] being ripped apart.»

«Considering the decades - long culture of violence on Rikers, some of it perpetuated by staff, it's appalling that Mayor de Blasio and Commissioner Ponte would invest in tools that have been shown to cause death,» Glenn Martin, of the advocacy group JustLeadershipUSA, told the New York Daily News in July.

«This comprehensive framework requires the city to implement sweeping operational changes to fix a broken system and dismantle a decades - long culture of violence,» Bharara said in a statement.

Along with the possibility of raising the age for purchasing a gun, the commission will study the effects of factors such as violent video games that contribute to what DeVos called a «culture of violence» in U.S. schools.

The union took aim at «a hyper - masculine industrial camp culture, which can result in increased risk of sexual harassment, assault, increased levels of violence against women in sex work and hitchhiking and increased levels of child care and gender inequity.»

There's no love of violence in today's progressive culture warriors who want to empower the state to eliminate «homophobia» and other barriers to desire's freedom.

The religious conservatives, beset by this sea change in the secular culture, might have been expected to retrench into their conventional media stereotypes: authoritarian, emotionally uninvolved husbands and fathers, a rigidly patriarchal family style, deeply gendered domestic roles that kept women at home» plus, as Wilcox puts it, «high levels of corporal punishment and domestic violence.»

In the UK, where calls for equality are admittedly met with less resistance, in general, than in the gender minefield that is US evangelical culture, Christian advocates for equality have also been active, with the launch of gender - based violence charity Restored in 2010 and the publication of Jenny Baker's Equals (SPCK) this year, which talks about the practical outworking of equality in family life, work, and churcIn the UK, where calls for equality are admittedly met with less resistance, in general, than in the gender minefield that is US evangelical culture, Christian advocates for equality have also been active, with the launch of gender - based violence charity Restored in 2010 and the publication of Jenny Baker's Equals (SPCK) this year, which talks about the practical outworking of equality in family life, work, and churcin general, than in the gender minefield that is US evangelical culture, Christian advocates for equality have also been active, with the launch of gender - based violence charity Restored in 2010 and the publication of Jenny Baker's Equals (SPCK) this year, which talks about the practical outworking of equality in family life, work, and churcin the gender minefield that is US evangelical culture, Christian advocates for equality have also been active, with the launch of gender - based violence charity Restored in 2010 and the publication of Jenny Baker's Equals (SPCK) this year, which talks about the practical outworking of equality in family life, work, and churcin 2010 and the publication of Jenny Baker's Equals (SPCK) this year, which talks about the practical outworking of equality in family life, work, and churcin family life, work, and church.

The culture of death we see clearly in the gang violence on our streets and in the perpetual war that has ravaged homes in Iraq is just as real, though often harder to see, in the self - centeredness of our shopping malls and the loneliness of our workspaces.

His thesis, fiercely argued, and indeed with an extreme of rhetoric faintly reminiscent of Nietzsche, was that the culture of his day, both bourgeois and modernist, was in fact so thoroughly feminized as to make the redemption of masculinity impossible outside of an apocalyptic scenario; and that this, and not some alleged patriarchal bias, was the root of all modern decadence (and violence).

BLACK «CULTURE» is VIOLENCE, ABSENCE of A FATHER, RAP BULLCRAP and they GO TO CHURCH ON SUNDAY?????? I'll continue to work my ass off, better myself and they can ROT IN HELL.

Other writers have described other causes: the lobbying for same - sex marriage, the feminists» push for liberation from marriage duties, their legislative victories in getting states to adopt unilateral divorce, the culture's glorification of single moms, and the financial incentives for illegitimacy and divorce that flow from the welfare, child support, and domestic violence bureaucracies.

Watergate was in fundamental contradiction to the best in our democratic heritage and in full accord with the superbowl culture of male violence.

Yesterday, when I spotted Jennifer Lawrence as Katniss Everdene on the cover of People Magazine with the headline «THE HUNGER GAMES» in bold white letters, I couldn't help but wonder if Suzanne Collins set all of this up to remind us of how closely our culture can resemble that of The Capitol — what with our excess, our reality shows, our glorification of violence, and our compulsive need to shove every good story through our celebrity - obsessed media machine.

From a gang culture that has gone mainstream to the impact of drugs, from mental health issues to the exploitation of vulnerable children, there isn't one reason for the rise in violence and there's certainly not one solution.

In these last years, scarred by AIDS, by the dominant culture of greed and violence, and by personal loss and pain, I have come to see more distinctly the vital link between the healing process (traditionally the prerogative of religious and medical traditions) and the work of liberation (assumed to be the business of revolutionary movements for justice).

In these last years scarred by AIDS, by the dominant culture of greed and violence, and by personal loss and pain, the author has come to see more distinctly the vital link between the healing process (traditionally the prerogative of religious and medical traditions) and the work of liberation (assumed to be the business of revolutionary movements for justice).

They were caught up in a barbaric culture of violence and in an absolutist theory of political power, both handed down from the ancient world.

It also laments the failure of the church to teach its members the basic stories of the gospel, and refers to the difficulty of raising children in a culture of consumerism and violence.

... I can not say it any better than John Piper «True Christianity — which is radically different from Western culture, and may not be found in many «Christian» churches — renounces the advance of religion by means of violence.

Shared silence in peace and solidarity in the context of a jail is possibly the most subversive act of resistance to the jail's culture of terrorization and violence that one might devise.

«Good and evil appear to be joined in every culture at the spine,» she observed, and violence is «strangely capable» of returning her characters «to reality and preparing them to accept their moments of grace.»

This essay was published in Contagion: A Journal of Violence, Mimesis, and Culture 3 (1996): 103 - 119.

«We must retake the discourse among religions and cultures from the hands of the extremists around the world who benefit from hatred and violence,» Rauf said in the statement.

I believe people in the US are confusing the violence that is epidemic in certain middle - eastern cultures as being a part of the Islamic religion which is think is an error.

In this situation of worsening communal disturbances, increasing violence and marginalisation of the weaker section and disintegration of Indian culture and personality, we try to reflect on the tradition of our faith.

Those cultures in prolonged, intimate contact with it gradually lose the effectiveness of their sacred violence to act as an immunity to profane violence.

The Bible has absolutely no references to violence towards non-believers at all and the Catholic church doesn't have a tarnished history of slaughtered indigenous cultures and different religious groups in record numbers...

This causes further tensions in relations with the Canadian public and the perception of Sikhs, what we see as taking a stand and fighting what is wrong, many see as causing uneeded violence, it's a huge culture clash.

I'm not opposed to shows depicting sexual violence, but rape - as - prop is always distressing, particularly in a show like this, where that disregard echoes the kinds of ideas that foster rape culture in the first place: that women's feelings don't matter, that sexual agency isn't a big deal, that rape is something that just kind of happens and that healthy people simply move on.

There are parts of our culture that I don't appreciate or want to emulate in our home but those aren't limited to sex and violence, it's often also the consumerism or materialism, the prideful arrogance.

But my pacifism is uneasy because I don't know how it looks all the time, how best to live an ethic of life, peace and love in a culture of violence and war.

Without the scapegoat mechanism, human culture would collapse upon itself in a never - ending cycle of progressive violence.

The glorification of violence as a means to solve conflict is everywhere in our culture and I was that lame person that couldn't stand mixed - martial - arts battles and railed against video games and movies that depicted war or crime as an adventure, even arguing we are «a generation of virtual sociopaths.»

In the Middle Ages, when the papacy abused its power by waging the Crusades, selling indulgences, and issuing simony, church leaders had accommodated to a culture of greed and violence.

In the culture of the Bible, it was the one who lost the battle of words who would resort to violence.

Now, thankfully we do not see people beating each other up at the grocery store for the last package of Oreos on a regular basis (only on Black Friday sales for cheap TVs), but we can see in our movies, television shows, books, and overarching culture that violence is still seen as a somewhat legitimate — often glamorous — method for achieving one's goals, whether it be overt or covert in nature.

To the credit of the authorities, and in part because of the international sympathy aroused by an unusual amount of publicity, significant steps were taken to, ameliorate the plight of the victimized women; nevertheless, the incident clearly dramatizes not only the vulnerability of women to this particular form of violence but also the injustice of a culture, sanctioned by religion, which regards the woman's sexual integrity as primarily the concern of husbands and male relatives whose honor is at stake: bluntly, she is property, not a full person in her own right.

The conquest of the political culture of the black community by the culture of the left has allowed someone like Farrakhan to gain an acceptance and support that far exceeds that of any comparable black demagogue in the past including Malcolm X, who in his lifetime, it should be remembered, was condemned and isolated by the leadership of the black civil rights movement precisely because of his rhetorical violence and racial politics.

David G. Roskie's compelling study Against the Apocalypse: Responses to Catastrophe in Modem Jewish Culture discusses the cross symbol's use not only in Chagall's painting, but in the literary work of Der Nister, Lamed Shapiro, Sholem Asch, S. Y. Agnon and the poet Uri Zvi Greenberg (Harvard University Press, 1984 [pp. 258 - 310]-RRB- In literature written before World War II (and under the influence of biblical criticism that had emancipated Jesus» image from its doctrinal Christian vesture), these authors used the cross symbol variously; for Asch, the crucified figure in all his Jewishness symbolized universal suffering; for Shapiro and Agnon, on the other hand, the cross remained an emblem of violence and a reminder of Christian enmity against Jewin Modem Jewish Culture discusses the cross symbol's use not only in Chagall's painting, but in the literary work of Der Nister, Lamed Shapiro, Sholem Asch, S. Y. Agnon and the poet Uri Zvi Greenberg (Harvard University Press, 1984 [pp. 258 - 310]-RRB- In literature written before World War II (and under the influence of biblical criticism that had emancipated Jesus» image from its doctrinal Christian vesture), these authors used the cross symbol variously; for Asch, the crucified figure in all his Jewishness symbolized universal suffering; for Shapiro and Agnon, on the other hand, the cross remained an emblem of violence and a reminder of Christian enmity against Jewin Chagall's painting, but in the literary work of Der Nister, Lamed Shapiro, Sholem Asch, S. Y. Agnon and the poet Uri Zvi Greenberg (Harvard University Press, 1984 [pp. 258 - 310]-RRB- In literature written before World War II (and under the influence of biblical criticism that had emancipated Jesus» image from its doctrinal Christian vesture), these authors used the cross symbol variously; for Asch, the crucified figure in all his Jewishness symbolized universal suffering; for Shapiro and Agnon, on the other hand, the cross remained an emblem of violence and a reminder of Christian enmity against Jewin the literary work of Der Nister, Lamed Shapiro, Sholem Asch, S. Y. Agnon and the poet Uri Zvi Greenberg (Harvard University Press, 1984 [pp. 258 - 310]-RRB- In literature written before World War II (and under the influence of biblical criticism that had emancipated Jesus» image from its doctrinal Christian vesture), these authors used the cross symbol variously; for Asch, the crucified figure in all his Jewishness symbolized universal suffering; for Shapiro and Agnon, on the other hand, the cross remained an emblem of violence and a reminder of Christian enmity against JewIn literature written before World War II (and under the influence of biblical criticism that had emancipated Jesus» image from its doctrinal Christian vesture), these authors used the cross symbol variously; for Asch, the crucified figure in all his Jewishness symbolized universal suffering; for Shapiro and Agnon, on the other hand, the cross remained an emblem of violence and a reminder of Christian enmity against Jewin all his Jewishness symbolized universal suffering; for Shapiro and Agnon, on the other hand, the cross remained an emblem of violence and a reminder of Christian enmity against Jews.

Another thought to throw in the mix: a friend of mine is an OT prof, and having chatted with him about God and violence in the OT, he said it could be because if God wasn't authorizing warfare, then Israel would have rejected Him because it was preposterous for a god to NOT be like that in their culture.

They draw their symbols of violence — and in the case of news their incidents of violence — from within the host culture.

Sociologist and theologian Elaine Storkey, author of Scars Across Humanity: Understanding and Overcoming Violence Against Women, explains that a global pandemic affects women regardless of culture, region or country, or even to particular groups of women in a society.

Those are strong words, written by the Czech activist Václav Havel in his essay «The Power of the Powerless,» one of the twentieth century's great calls to «living in the truth» against a culture based on violence, manipulation, and lies.

For example, the Bible is frequently quoted in support of opposition to portrayals of sex and violence in the media but not often to challenge the practice of western media corporations destroying poorer indigenous cultures by selling cheap western entertainment that under - cuts local programming, even though protection of the poor is a strong biblical message.

Looking primarily to models based on quantitative research methodologies to provide a clear direction for policy in regulating media and violence can also distract policy makers from coming to grips with other difficult but more important value questions that impinge on the issue of media and violence, such as the purpose of broadcasting, issues of ownership and control of media, the international context of Australian media, the dominant economic nature of most of Australia's social communications, the distinctive ways in which the media reproduce and reconstruct myths and symbols of violence from within the culture, and how audiences use and respond to media myths and symbols.