Sentences with phrase «from social oppression»

For Marx, concentrating on atheism distracts us from the positive task of liberating humanity from social oppression.

Not exact matches

It can cement women into situations of suffering, rather than releasing them from the bondage of social and economic oppression.

The confines of individualism, the closed world of consumption, the supremacy of productivism - and, for many, an obsessive struggle for sheer daily survival obscure humanity's larger objectives: the right to live liberated from oppression and exploitation, the right to equal opportunities, social justice, peace, spiritual fulfillment and solidarity.

’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.

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.

He would like to see liberation theology take its cues from base communities» populist «grass - roots communitarian democracy» and then extend this «populism» into a liberalism that, contra Marx, offers «democracy and equality to all human beings, regardless of sex, race or social class (Rousseau)» Sigmund's agenda would purge liberation theology of much of its «early revolutionary fervor,» but in its dialogue with liberalism it would still perform «a radical «prophetic» role in reminding complacent elites of the religious obligation of social solidarity, and in combating oppression.»

He learned from the social sciences how to «read» the environment of Faith Church, all the way from discovering the social networks and patterns in downtown Metro City to learning how such configurations connect with the wars, poverty, political oppression, and inflationary economies that mark the globe.

Liberation theology is conducted in a hermeneutical circle which can be entered only in an act of solidarity with the oppressed of the world, an act of such immediacy and commitment that it circumvents the danger of ideological bias normally inherent in political choices.2 From this hermeneutically privileged standpoint, liberation theology proceeds to a social scientific analysis of the situation, which is intended to uncover the structures of oppression and the extensive ideological biases both of the oppressors and of their attendant theologies.

The church has much to learn here from lesbians and gays, for when they affirm themselves in the face of social oppression they affirm the basic goodness of human sexuality and of our embodiedness.

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.

Social forces hover behind all our conceptualizations and efforts to liberate blacks and others from the bonds of oppression.

Those locations that result from a history of suffering under oppression are seen as privileged in comparison with the social locations of the oppressors.

Yet its alienation from other radical movements, especially black liberation, and its recourse to a kind of «separatist» ideology — that talks about the oppression of women as more basic than any other form of oppression in a way that makes women a separate cause unrelated to other kinds of oppression — may be working its own kind of subtle social encapsulation.

I find the theme of agency a particularly fruitful way of addressing this concern with the day - to - day reality of oppression: what are the underlying social conditions that enable or prevent individuals from acting as autonomous political subjects?

Government officials, Shell employees and the co-called «international community» create a complex web of complicity, silence, oppression and exploitation that deprives the peoples of the Niger Delta from reaping any economic or social reward from the enormous resource wealth of their lands.

Outwardly, the two men are on different sides of a great racial divide that stems not only from personal animus (though there is plenty of that to go around), but also from an entrenched system of social, psychological and economic oppression.

Finally, it became the authority of the man from the family to society moreover the social are respect the masculinity It makes disparities between female and male because they believe the male were oppression against to female clearly.

It is contingent on... seeing cultural differences as assets; creating caring learning communities where culturally different individuals and heritages are valued; using cultural knowledge of ethnically diverse cultures, families, and communities to guide curriculum development, classroom climates, instructional strategies, and relationships with students; challenging racial and cultural stereotypes, prejudices, racism, and other forms of intolerance, injustice, and oppression; being change agents for social justice and academic equity; mediating power imbalances in classrooms based on race, culture, ethnicity, and class; and accepting cultural responsiveness as endemic to educational effectiveness in all areas of learning for students from all ethnic groups.»

Our previous issues have featured works of poetry, fiction, and nonfiction that grapple with harsh realities of everything from social media to systemic oppression and inspire us to fight against these barriers.

While Ligon in the course of his career has drawn from a variety of writers, critics and theorists, including Gertrude Stein, Ralph Ellison, Zora Neale Hurston, and Richard Dyer, he has been particularly drawn to the African American writer and social critic Baldwin for his exploration of black, gay and bisexual identity, as well as his emphasis on the power of language as a structural tool of oppression.

As I discuss in the Social Justice Report 2011, the concept of lateral violence has its origins in the literature on colonialism from Africa [9] and Latin America, [10] as well as the literature around the oppression of African Americans, [11] Jewish people [12] and women.

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 concsocial 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 concsocial 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 concsocial 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 concSocial 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 concsocial 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,