Sentences with phrase «of social oppression»

In his essay Fassbinder noted: «After Douglas Sirk's film, love seems to me even more to be the best, most sneaky and effective instrument of social oppression.»

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.

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

She once gave shelter to Trotsky (and is said to have argued him into the ground over the nature of social oppression), was a soldier at the front in the Spanish Civil War, sought dangerous service in World War II and served with the Free French in London.

She argued that the idea of revolution has blocked sober, hardheaded study of the nature and causes of social oppression, prevented the realization that some social oppression is probably inevitable, and tended to hide the fact that our subjection to the natural world can be mitigated but never wholly overcome.

Not exact matches

We do not know whether persons in this group, while moved by the presence and claims of individuals with whom they are in face - to - face relations, may, on another level, be oblivious to and unmoved by more impersonal social structures and practices that consistently put and keep persons in situations of oppression and deprivation.

This social biography is the story of broken lives in terms of spirit, body, coqunity and history — the heritages of oppression and exploitation of the Yi dynasty rule, the destructive power of brutal colonialism, the horror of the atomic bomb.

As a process theologian, he knows that process theology, if it is to be creditable, must identify oppression «as among the most important, if not the most important of the relevant empirical facts used to illuminate the value problems of personal and social life.»

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

Oppression Claimed to be systemic and part of group consciousness, as well as individual acts, that disadvantage certain social groups.

Dalits, who have been subjected to social and cultural oppression for generations are facing new threats to them by the wanton destruction of the natural environment.

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.

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).

By working in factories and on farms she sought to understand how the oppression of work could be alleviated and the social hierarchy dismantled.

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.»

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.

Generalization is dangerous here too, but it is safe to say that liberation theology is characterized by an emphasis on the experience of oppression and a Marxist - inspired social analysis that divides society into oppressor and oppressed.

They insisted that the starting point for reading and interpreting the Bible be the experience of the crushing poverty and oppression of the lowest social classes.

Thus, the central challenge posed by black theology is that neoclassical metaphysics consider the realities of oppression as among the most important, if not the most important of the relevant empirical facts to be used together with non-empirical principles for the illumination of value problems of personal and social life.

Black theology teaches self - respect and self - esteem in spite of social and political condescension to and oppression of blacks.

Many evangelicals are beginning to grasp the fact, that certain ways of reading the Scriptures and certain doctrines about the Scriptures may actually become the means of oppression of modern women by the imposition of first century social patterns.

«I became convinced after my study of the subject in Abolitionists Abroad,» says Sanneh, «that 18th - century evangelical Christianity represented a social revolution of enormous import for the New World and for Africa by offering outcasts, slaves and captives a moral perspective on their oppression and exclusion....

Poverty, social oppression, war and violence in society, and the polluted, barren, hostile face of nature — both express this violation of the covenant.

The plain truth is that white theologians, even those of the social gospel period, ignored the situation of oppression suffered by blacks and made few and superficial connections between their theology and the egregious evils of slavery and segregation.

Christian activity has been responsible for introducing new concepts of social responsibility, while at the same time alleviating some of the suffering, injustice, and oppression caused by society.

The social principles of Christianity justified the slavery of Antiquity, glorified the serfdom of the Middle Ages and equally know, when necessary, how to defend the oppression of the proletariat, although they make a pitiful face over it.

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.

The issue of social justice here is the eradication of exploitive and oppressive structures of class oppression (classism).

To take the position that somehow the social malfunctioning and many forms of systemic suffering are continually being overcome in God's consequent nature comes short of speaking effectively to the immediate need of victims of oppression.

Many who did not go this far stressed the need of human effort to build the kingdom, with a strong emphasis on the need to attack and eliminate the social evils of war, injustice, and 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.

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.

What it could offer was an education in inward happiness in the midst of outer social and political oppression and conflict.

This new critical awareness of society on the part of oppressed peoples previously restricted to the status of victims brings them to a fresh reading of scripture in which the word of God is heard speaking clearly to their situation of structural oppression, and they are moved to deep reflection (theology) directed to a new praxis of social transformation.

Social oppression and deprivation deplete the ego resources of many women and members of minority groups in our sexist and racist culture.

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.

Informed by contemporary experience of the apparent eclipse of mystery, by the sorrow and oppression in much social existence, by the horrors of genocide, and by the modern threat of meaninglessness to the individual's existence, we now seem to be noticing more explicitly than ever before the image of God's self - emptying, or kenosis, that has always been present in Christian tradition.

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

Jesus knew that his people were being crushed under the weight of a heavy yoke of social and political oppression.

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

Some of their findings are as follows: class struggle is an objective situation of oppression and conflict starting with the existence of social classes.

But the fact that technological and social revolutions which did have the potential and promise of producing a world community with richer and filler human life for all humanity, resulted in the intensification of mass poverty, social oppression, war and ecological destruction, have led many to consider self - sufficient Secular Humanism as inadequate to understand or deal with the tragic dimensions of the human selfhood and social existence.

Not surprising, it has taken the Church a long time to develop a critical and prophetic theology with which to confront the social evils and oppression which have condemned the majority of the human family to abject poverty and dehumanizing life.

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.

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

Rooted as it is in male sexism, homophobia undermines male friendships, bolsters the oppression of women and contributes fearsomely to our social violence.

Before we do that we need to remember many other things, especially the way the passion of Jesus has been employed through millennia by Christian believers for the oppression of Jews.17 We should consider also the need of a people for a homeland, an issue poorly illumined by either the memory of the passion of Jesus alone or contemporary social sciences.

There are easily recognized violations of social justice — failures to abide by the law, oppression of the weaker elements in society, the shedding of innocent blood.