Sentences with phrase «economic oppression in»

We are working to end the systemic racism and economic oppression in New York's public schools that continues to shortchange generations of Black, Brown, low - income and immigrant students.

Not exact matches

Leland describes the Chinese reform as a reversal of financial repression and this repression in the context of the Chinese economy is the oppression of consumers and households by state organizations through its economic systems.

At the same time, the NCC calls for the unification of North and South Korea, without reference to the oppression, including religious oppression, in the North, and condemns sanctions against Cuba, which it blames for the economic disappointments of Fidel's revolution.

I am repeatedly impressed how quickly I, and other well - meaning Christians, turn from impassioned statements about the evil of oppression and hunger on a global scale to talk of our need for better salaries, our hopes for economic security in retirement, and our boats or Summer cottages.

It may be liberation of Blacks from oppression by racist society in the United States or liberation of Latin American peasants and workers from the bondage of economic colonialism and class oppression.

’42 Indeed, women from all three continents, Africa, Asia and Latin America, say that «In the person and praxis of Jesus Christ, women of the three continents find the grounds of our liberation from all discrimination: sexual, racial, social, economic, political and religious... Christology is integrally linked with action on behalf of social justice and the defense of each person's right to life and to a more humane life.43 This means that Christology is about apartheid, sexual exploitation, poverty and oppression.

In the Conference on Church and Society (Geneva, 1966), considered «the first genuinely «world» conference on social issues» because of equal representation by all the continents, there were strong demands for the churches to take a more active role in «promoting a world - wide revolutionary opposition to the capitalist political and economic system being imposed on the new nations by the Western industrial countries which was leading to new types of colonialism and oppression» (Albrecht, DEM 1991: 936In the Conference on Church and Society (Geneva, 1966), considered «the first genuinely «world» conference on social issues» because of equal representation by all the continents, there were strong demands for the churches to take a more active role in «promoting a world - wide revolutionary opposition to the capitalist political and economic system being imposed on the new nations by the Western industrial countries which was leading to new types of colonialism and oppression» (Albrecht, DEM 1991: 936in «promoting a world - wide revolutionary opposition to the capitalist political and economic system being imposed on the new nations by the Western industrial countries which was leading to new types of colonialism and oppression» (Albrecht, DEM 1991: 936).

Through a series of brief questions at the end of his book, Sigmund invites liberation theologians to seek ways of fusing capitalist market «efficiency» with the «preferential love for the poor,» to consider how private property is not always oppression but may in fact free people from it, to develop liberalism's ideal of «equal treatment under the law,» to nurture the «fragile new democracies» in Latin America, and, finally, to develop «a spirituality of socially concerned democracy, whether capitalist or socialist in its economic form,» rather than «denouncing dependency, imperialism, and capitalist exploitation.»

For instance, in its first years, liberation theology was conceived as (second - order) reflection and discourse based on a (first - order) praxis of liberation from oppression, especially from social, economic and political injustice.

And one should not overlook the sustaining power of Pentecostal life and worship in maintaining identity and an alternative vision of reality in the face of racial and economic oppression and deprivation.

That place is our human condition that is spelled out in Watergate; mangled bodies and land in Indochina; dry, dusty, suffering starvation in Africa; inconceivable poverty, oppression and torture in South America; humiliation and wretchedness in the slums here «at home»: and all this supported by economic structures and a system which we have supported and which destroys human beings and rapes the good earth.

Therefore there is a new demand on liberation theology to take into account the new dimensions of oppression and subjugation brought in by economic globalization.

In them we find clearly articulated such themes as the importance of the communidades de base («grass - roots «Christian groups); Jesus as the liberator from hunger, misery, oppression and ignorance; the refusal to separate Christian sanctification from «temporal» tasks; challenges to capitalism (as well as to Marxism); the theory of «dependency» on inhuman economic systems; the need for liberation from neocolonialism; the need for «conscienticization»; the need for the church to support the downtrodden; the correlation of peace and justice; and the reality of «institutionalized violence.»

But in terms of the existential reality of increasing racism, sexism, political disfranchisement, economic exploitation, and so forth, we need to find viable models and social strategies for holding people accountable for perpetuating systemic oppression.

Hence those schooled in this tradition will be suspicious of Western cultural influence, especially when it is linked to military or economic oppression.

Daughters of Hope not only reduces poverty and injustice, but gives dignity, freedom, and hope to women who have been caught up in the cycle of economic and social oppression.

Salvation works in the struggle for economic justice against the exploitation of people by people; in the struggle for human dignity against the political oppression of human beings; in the struggle for solidarity against the alienation of person from person; and in the struggle of hope against despair in personal life.

In the United States we have been dealing with forms of oppression that are not based on economic class although they have economic consequences.

It was not our country's place to judge that, when other nations were caught in such upheavals and were moving away from both political and economic oppression, communism was worse than any available alternative.

Writing in the New York Times Book Review, Ms. Davidson indicates that she's glad enough that, in addition to economic oppression, some liberation theologians are beginning to take sexual oppression seriously.

In sum, we can speak of (a) a relation to nature — the animal kingdom, the calming of a storm, rain and fruitfulness of the land; (b) the social and political community — the overcoming of economic injustice, oppression, cheating or bribing, conflict and lack of compassion; (c) the wellbeing of persons in the community — an aspect assumed in the critique of things that hinder it (covetousness, anger, jealousy) and depicted as family and communal harmonIn sum, we can speak of (a) a relation to nature — the animal kingdom, the calming of a storm, rain and fruitfulness of the land; (b) the social and political community — the overcoming of economic injustice, oppression, cheating or bribing, conflict and lack of compassion; (c) the wellbeing of persons in the community — an aspect assumed in the critique of things that hinder it (covetousness, anger, jealousy) and depicted as family and communal harmonin the community — an aspect assumed in the critique of things that hinder it (covetousness, anger, jealousy) and depicted as family and communal harmonin the critique of things that hinder it (covetousness, anger, jealousy) and depicted as family and communal harmony.

First of all, we should canvass the different «names» of oppression: (i) The experience of dependence and the struggle for national determination took in the Sixties the form of creating the organizations of the Third World countries and the UN attempts to define a more just New International Economic Order.

William Jones, in «Process Theology: Guardian of the Oppressor or Goad to the Oppressed: An Interim Assessment,» uses the medical metaphor, «toxin - anti-toxin» to refer to economic, social, and political, oppression and its eradication.

This inner poisoning of life... can not... be overcome simply by victory over economic need, political oppression, cultural alienation and the ecological crisis... The absence of meaning and the corresponding consequences of an ossified and absurd life are described in theological terms as godforsakenness... Faith becomes hope for significant fulfillment.

Dr. Smith looks at process thought and black liberation from a pastoral psychology perspective and black people's experience of oppression: The struggle against oppression in black people's experience is a constant struggle against external forces as manifested in economic, social, and political exploitation.

The Cuban revolution impresses many Latin American Christians much more by its achievements in liberating the masses from economic oppression than by its suppression of political dissent of discouragement of Christianity.

Currently the most influential version, of course, is associated with movements shaped by liberation theologies: We come to understand God as we are a part of a community that is united by a common history of oppression and struggles for liberation by radically changing the arrangements of economic and social power that have made the oppression systemic in our society.

In more recent times, people often leave bad situations — war; famine; political, economic, social or religious oppression — and go to a place where they hope their lives will be better.

-- The growth drive is diminished in many persons by a variety of factors including emotional malnutrition, toxic relationships, economic deprivation, social oppression, and their own fear of and resistance to growth.

Our goal is to liberate our people from the shackles of oppression and economic seizure brought about by administrative hooliganism and brigandage in the high places.

He said Ghana could provide a model for economic growth, while in contrast Zimbabwe and Sudan have «bad government and violent oppression».

It features a strong heroine, and it deals with some pretty heavy issues of economic oppression, violence in the media and political hypocrisy.

Ladson - Billings inspires the question: how might the conversation about supporting struggling students be different if it came from a place of moral, political, and economic justice, in reparation for the historic oppression that has led to the achievement gap?

Carmichael argues that the continued oppression of African Americans is rooted in economic and educational inequality, while de Falla's opera serves as a cautionary tale about the polarizing social implications of class distinctions.

Famous for putting a human face on economic and political oppression in developing countries, Mr. Salgado is photographing the most pristine vestiges of nature he can find: pockets of the planet unspoiled by modern development.

He believed that by pointing out the cruelty, economic oppression, racism, and brutality enacted by individuals as well as governments, viewers of his work might be moved to change society or at least to consider their own role in larger systems of power.

But to be honest, I felt like the only parts of the exhibition reserved for postcolonial critique were Gordon Bennett's cutting sketches of the oppression of Australian Aboriginals (Notepad Drawings, 1992), or Gaganendranath Tagore's depiction of colonial economic misery in British India (1917 - 30)-- both now historic works, and both framed drawings.

While some advanced a single principle or purpose — such as ending oppression, ensuring sufficiency, or protecting the interest of belonging and the benefits of full membership in social, economic and political lives — others took a more pluralistic approach.

Accordingly, anti-age discrimination in employment law aims at promoting various purposes to remedy these wrongs, including preventing opportunistic behaviour by employers, who are tempted to dismiss older workers when their labour costs are higher than their marginal productivity; promoting displaced older workers who experience major challenges to reemployment; protecting against ageist stereotypes and ageism; and alleviating social isolation, oppression and economic deprivation among older workers.

Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur,

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples coeconomic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples coeconomic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples coeconomic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples coEconomic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples coeconomic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,