Sentences with phrase «of urban society»

The Chiltern Street gallery was key to the launch of the Superhumanism (or Super Humanism) movement, [6] which is defined as «art about people, people living the life of an urban society», [7] and about which Treadwell wrote the first book in 1979.

Designed to capture the light and tranquility of the American scenery, this approach dovetailed nicely with the changing aesthetic of vacationing patrons, anxious to reduce the pressures of urban society, and was enthusiastically taken up by artists like John F. Kensett (1816 — 72), Martin Johnson Heade (1819 — 1904), Worthington Whittredge (1820 — 1910), Sanford Robinson Gifford (1823 — 80), Jasper Francis Cropsey (1823 — 1900), and Jervis McEntee (1828 — 91).

Mark Bradford is the first museum survey of the work of the Los Angeles - based artist whose work explores the structures of urban society, often defined by race, gender, and class.

Reflecting on Hammons's mid-1970s sculptures made with grease, bones, hair and rubbish, curator Lowery S. Sims wrote in Art As a Verb (1988): «[He] confronts our commodity - predicated notion of the dear, the beautiful, and transforms our perception of and reception to the humble detritus of our urban society.»

His abstract paintings probe the structures of urban society often defined by race, gender, and class.

The markers of an urban society long since passed are captured in the photographs of Rudy Burckhardt.

Popularity was immediate, and the little varmint dogs became the darling of urban society as well.

Schematically constructed to represent a cross-section of urban society, the characters are divided into an equal number of males and females.

He did not suspect that under his feet was evidence of an urban society independent of ancient Sumer, and at least as old.

«Why put responsibility upon the scientific community for the decline of urban society and public morality in the United States?

This picture that God is understood by way of the affections tends to have much the same cultural location as does the view that God is understood by way of discursive reasoning or scientia: It is a culture marked by the high differentiation and specialization of social roles characteristic of urban societies and their economics, considerable pluralism of subcultures and worldviews, social fragmentation, personal anonymity, and rootlessness.

7th grade: The geographic, political, economic, religious, and social structures of the Mayan civilization; landforms and climates of the Yucatan peninsula, and their effects on economies and development of urban societies; Mayan class structures, family life, warfare, religious beliefs and practices; and Mayan achievements in astronomy and mathematics.

Not exact matches

Yet urban living offers many opportunities for society to craft a more sustainable way of living and working.

Greenchip Renewal Partners International Institute for Sustainable Development Responsible Investment Association Équiterre Nature Canada Greenpeace Canada SHARE Canada Forest Products Association of Canada Canadian Business for Social Responsibility Canadian Urban Transit Association Clean50 Climate Smart Business Genus Capital JCM Power Corporate Knights Toronto Atmospheric Fund The Asthma Society of Canada Bullfrog Power NEI Investments Sitka Foundation Alterra Power Corp. 20/20 Catalysts Program Renewable Cities VanCity Canadian Solar Industries Association Anglican Church of Canada Blue Green Canada Network for Business Sustainability Canadian Wind Energy Association Canada Quebec Employers Council Dunsky Energy Consulting NAIMA Canada Alliance québécoise de l'efficacité énergétique Marmott Énergies Biothermica Association québécoise de la production d'énergie renouvelable Enerkem Canadian Labour Congress Co-operatives and Mutuals Canada Plug» nDrive Regroupement national des conseils régionaux de l'environnement Business Council of Canada Sustainalytics Sustainability CoLab Écotech Québec National Union of Public and General Employees Insurance Bureau of Canada Centre for Indigenous Environmental Resources Iron & Earth

The bottom stratum of the black community has compelling problems that can no longer be blamed solely on white racism, that will not yield to protest marches or court orders, and that force us to confront fundamental failures in lower - class black urban society.

China's urban churches will be a major force in its democratization, for a free society requires a civil society capable of standing up to tyranny and the abuse of power.

But in present American society, etiquette rites are much more elaborate among the young and the poor (for example, in the dress codes, precedence systems, gestures of greeting, and modes of address in urban street gangs) than among the rich, who have increasingly abandoned the very aspects of etiquette that are of vital concern on the streets.

For some Wesleyans today the greatest challenge confronting the church is to respond to the diversity of cultures and ethnicities that now characterize urban American society.

And as urban neighborhoods disintegrate, the least skilled members of our society find themselves alone, deprived of a functioning community within which they can find safety, self - respect, and the challenges that are prerequisites for self - fulfillment and happiness.

In face of the urban needs too great for any single denomination, thirty - some Protestant mission societies sprang up after the war to work exclusively in the cities.

When the thickly clotted symbol system of a pre-urban society is replaced by a highly differentiated and individuated urban culture, modalities of religious experience shift.

Ministers cast about for responses to displaced farm families, to the deepening misery of the rural and urban poor, to the epidemic use of drugs in every strata of society, to half a million homeless children; they seek techniques for church growth, approaches to spiritual nurture and meaningful worship.

Cf. also above, note 15; F. Ernst Johnson, Christianity and Society (Nashville, Tenn.: Arlington Press, 1935); E. W. Burgess, The Urban Community (Chicago: University of Chicago Press, 1925); Robert E. Park, E. W. Burgess, and R. D. McKenzie, The City (Chicago: University of Chicago Press, 1925); Ezra Dwight Sanderson, Rural Sociology and Rural Social Organization (New York: John Wiley & Sons, 1942); S. C. Kincheloe, The American City and Its Church (New York: Missionary Education Movement, 1938).

As the changing socio - economic conditions of nineteenth - century urban, industrial America demanded of the church a reassessment of its understanding of people in society, it was the Social Gospel movement which arose to take seriously the reality of corporate sin and the need for corporate response.

The human species could survive without the city, and indeed a less urban and less industrial society would have a more promising relationship to the rest of nature.

The pressures for efficient collection and distribution of foods in urban society and the demand for short cuts in food preparation in high - speed civilization have brought into being a vast food - processing industry.

Instead of teaching their own positive convictions, which can help overcome a dehumanizing orthodoxy and so transform the life of the church, these schools seem to think that they will transform society and church by offering this or that course in urban studies, by relocating the setting of education to the places «where people live,» and by increased field experiences.

One was the work of a sociologist, Earl Brewer, who, with the aid of a theologian and a ministries specialist, sought by an extensive content analysis of sermons and other addresses given in a rural and an urban church to differentiate the patterns of belief and value constituting those two parishes.67 The second was the inquiry of a religious educator, C. Ellis Nelson, who departed from a curricular definition of education to envision the congregation as a «primary society» whose integral culture conditions its young and old members.68 James Dittes, the third author, described more fully the nature of the culture encountered in the local church.

Technological pessimists see this simple mechanical invention as the forerunner of all the machines and organizations that make up urban, industrialized, bureaucratic society.

The complex and pressing demands made upon Protestantism by the rising industrial and urban society have brought with them a renewed awareness of the role of the church as a ministering body in which both lay and ordained ministers are called as servants of the gospel, not only in the church but also in the world.

Basic theology for the laity, the nature and mission of the church in an urban society, social ethics, ecumenics, and approaches to Christian social action are some of these.

With such a moral heritage, combining both high value and narrow limitation, the tribes of Israel entered Palestine and, after a long conflict with the previous inhabitants, settled down to adjust and synthesize their cultural traditions in the midst of the much more complicated agricultural and urban society which they had conquered.

Most damning of all, America has become the very embodiment of that alienation, anomie, and dehumanization which is the curse of existence in a highly technological and urban society (Heidegger has remarked that, metaphysically speaking, America and Russia are the same, for here «time as history» has vanished from human life).

We can divide most of contemporary global society into two parts: rural and urban.

The foreign debt continues to be an issue and new voices have began to sound the need to look for ways to face it; (ii) At the national level two questions are concentrating increasing attention: one is the reassessment of the necessary role of the state to correct the distortions of a runaway market (currently discussed in Europe and in the discussions about the role the initiatives of «an active state has played in the economic development of Asian countries); the other is the need for a «participative democracy over against a purely representative formal democracy: in this sense the need to strengthen civil society with its intermediate organizations becomes an important concern; (iii) the struggle for collective and personal identity in a society in which forced immigration, dehumanizing conditions in urban marginal situations, and foreign cultural aggression and massification in many forms produce a degrading type of poverty where communal, family and personal identity are eroded and even destroyed.

The group has a strong sense of being in a particular place, urban America, and at a particular time; born in the twenties, just old enough [usually] to get into World War II, products of the affluent society, very conscious of being white.

This is important for a number of reasons, such as overturning the predominate idea that only a small segment of society in certain urban areas could have been involved in such literary activities, but for believers today my book helps us understand why there was such an emphasis on reading communally in the New Testament (1 Tim 4:13; Col 4:16; 1 Thess 5:27; Rev. 1:3; etc.).

Perhaps the current dissolution of democratic patterns in our industrial and urban society can be checked by shifting our ideology away from rationalism to biblical realism.

As Schreiter has pointed out in his reflections on the sociology of theology, [13] such a picture of what it is to understand God tends to predominate in cultural situations marked by high specialization and differentiation, like urban societies and their economies, and marked by a plurality of competing worldviews.

These three in combination can move modern land - users and linked urban societies to the idea of all Countries being «nourishing terrains»; of «Land Care» in perpetuity.

He is one of the now numberless dropouts from urban society, part of a new agrarian movement, the «back to the land» bit that seems to be sweeping young writers.

There are precious few schools following this model, but American society would benefit from more of them, and from their being more accessible to a wider socioeconomic demographic range in urban, suburban, and rural settings.»

In today's urban lifestyle everyone is going techno friendly or what to upgrade their self with latest technology to enhance the standard of living in society, so why not you can give a hi - tech stroller to your baby?

Residents» capacity to produce their community by defining the meanings of their urban habitat is one of the most crucial — and yet highly overlooked — rights to be exercised in current society.

Given that American society is one of the most urbanized in the world — 82 percent of Americans live in cities or in the suburbs (a number on the rise)-- the slump in urban population support should be a wake - up call for the GOP to immediately change direction.

This localisation (or, urbanisation) of citizenship may be expected to correlate more closely with the increasingly more place - specific nature of civil society in urban areas, offering better scope for «getting involved» in governance than at the more distant, «homogenised» notion of national level.

This seems surprising when one looks at the statistics — after all, the developing middle class, an indicator of a more urban and modernizing society, is still a minority (perhaps 300 million of China's 1.3 billion population), albeit a fast - growing one, and China remains a very poor country in terms of per capita GDP, as well as substantially rural.

They reflect the reality of what the UK has been becoming for some time - a more urban, educated and cosmopolitan society but also one that is more unequal and socially unjust.

He is currently in the process of completing comprehensives in the areas of «State - civil society in the global South», «Theories of class and class formation», and «Labour movements and urban space».

This growing emergence of an urban (metropolitan) dimension to national (and international) discourses on shared values, imaginations and common purpose has come to challenge the nationalisation thesis formulated as part of «political modernisation» (Hofferbert and Sharkansky, 1971), and its primary focus on territorial states as expressions of an existing and cohesive civil society, or as «nationalisers» seeking to shape a national identity (Brubaker, 1995).