Sentences with phrase «of economic oppression»

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

«I'm proud to endorse John because he has the experience, character and sound judgement to make tough decisions that break the chains of economic oppression that have prevented the kind of growth and opportunity that will bring more citizens into New York, rather than drive them out of our state.»

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

This would mean an economic system that is free of oppression.

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.

The search for a just economic order is not only a matter of relief, it needs «conscientization», or making people aware of the oppression that they suffer or cause.

’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: 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.

The three continents of South America, Africa and Asia share liberation theology's public enemy number one: the appalling political, social and economic oppression which has led to extreme human degradation.

Slavery and the system of racial oppression engendered it, and poverty, economic insecurity, and lingering racism sustain it.

At the other extreme, many variants of world - system theory and some variants of the other perspectives regard economic development as inherently productive of conflict, oppression, and exploitation.

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.»

Latin Americans seek liberation from the oppression of economic exploitation, blacks from racism, feminists from sexism.

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.

Acts of oppression are caused by political and economic institutions.

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.

such as the structures of social oppression, economic structures, and structures of sexism.

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.

Unless, that is, our essentially middle - class life style is challenged by the poverty and oppression which is the lot of most of humankind, and we confront the hard truth that the issue is not reform of the welfare system, no matter how much that is needed, but the end of a capitalist economic order which increasingly divides the world into those who have and those who have not.

This is a double injustice: they are victims of the oppression of an unjust economic order or an unjust political distribution of power, and at the same time they are deprived of the knowledge of God's special care for them.

A second general category of oppression, distinct from though not ultimately unrelated to women's sexual role, is the political, cultural and economic oppression of women — again, especially of poor women.

Jesus» response to such a situation of economic exploitation and social oppression as part of his good news is important for us.

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 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.

Firsthand confrontation with the victims of social and economic oppression can awaken this crucial awareness.

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.

Recognition of economic, social, and political oppression requires some analysis of the principalities and powers.

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.

-- 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.

The Bible is filled with examples of God's fury over economic oppression of the poor, which Christians should regard as scandalous, he says.

As international politics is all about public perception - India actually has more to gain by leaving the commonwealth as commonwealth has less to do with democratic nations and more to do with nations who were formerly colonized by UK and represents a disdained look towards nations which were formerly colonized - It's not a symbol of freedom, it's a symbol of oppression and leaving commonwealth is a symbol that we have outgrown our former colonial masters and we don't need their support anymore as we are a bigger economic power than UK.

@Nebr As international politics is all about public perception - India actually has more to gain by leaving the commonwealth as commonwealth has less to do with democratic nations and more to do with nations who were formerly colonized by UK and represents a disdained look towards nations which were formerly colonized - It's not a symbol of freedom, it's a symbol of oppression and leaving commonwealth is a symbol that we have outgrown our former colonial masters and we don't need their support anymore as we are a bigger economic power than UK.

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.

Favouring the people always entails punitive policies directed at elites who too readily convert their socio - economic advantages into political oppressions; policies ranging from publically conducted, popularly judged criminal trials to the violent, wholesale elimination of the nobility.

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.

New York Communities for change is a multi-racial membership based organization of working families fighting against economic and racial oppression.

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.

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.