Sentences with phrase «own radical traditions»

Developments in the US also have their roots in the nation's own radical traditions, such as the labor republicanism of the Knights of Labor discussed by Alex Gourevitch in this series.

«Blue Labour» - ghastly name... BUT... in his Labour as a radical tradition I think there is a lot to Glasman's Political Economy critique.

... needs to rediscover England's radical traditions that are rooted in the long political struggle against dispossession.

But — despite the country's radical traditions — the strange death of Tory Scotland is more recent than many Scots would like to remember.

And the winner of last night's by - election in Rochester, UKIP's Mark Reckless, said the large number of Labour voters who switched their support to him showed «the radical tradition, which has stood and spoken for the working class, has found a new home in UKIP».

In his victory speech, Mark Reckless said the large number of Labour voters who switched their support to him showed «the radical tradition, which has stood and spoken for the working class, has found a new home in UKIP»

While some schools, like those in Quakertown, one of Pennsylvania's hotbeds for school / community based racism, inexplicably used this day to make up for lost school days, others took the time to reflect on the radical traditions of this civil rights leader.

leadership insisting that educational justice for Black children can not be achieved unless the elusive wholesale integration effort occurs, I know they belie Dr. King's radical traditions about economic, and thus educational justice.

, inexplicably used this day to make up for lost school days, others took the time to reflect on the radical traditions of this civil rights leader.

Martine Syms uses video and performance to examine representations of blackness and its relationship to American situation comedy, black vernacular, feminist movements and radical traditions.

«Speech / Acts», which considered six artists of colour working with poetry and the black radical tradition, was virtually monochromatic.

In his seminal theoretical text, In the Break: The Aesthetics of the Black Radical Tradition (2003), Fred Moten asks: «What are the internal relations within that experience between the intellection of the poem's meaning and the sensing of its visuality and / or aurality?

He typically gravitates toward cultural theorists, poets and critics — Stuart Hall's posthumous memoir, «Familiar Stranger: A Life Between Two Islands,» about growing up in Jamaica in the 1930s; Fred Moten's «In the Break: The Aesthetics of the Black Radical Tradition,» on the connections between jazz, sexual identity and radical black politics; Judith Butler's «Precarious Life: The Powers of Mourning and Violence,» a look at the vulnerability and aggression that followed Sept. 11.

One of great joys of «The Freedom Principle» is that it takes us back to the apex of postwar modernism, when avant - garde music was venturing into uncharted territory and the black - radical tradition in the us was figuring itself through sonic experimentation and its visual analogues.

It reconnected viewers with the lineage of the black - radical tradition and its varied methods such as afro - futurism, improvisation and superrealism.

** I want to push you a little bit more on this abstraction point, perhaps tying it to the Black Radical Tradition.

He also serves as a freelance writer and consultant on the black radical tradition and post-black art practices, writing and editing for the Smithsonian; the Vera List Center of Art and Politics at the New School; the Studio Museum in Harlem, and Galerie Myrtis in Baltimore.

He is author of consent not to be a single being, In the Break: The Aesthetics of the Black Radical Tradition, Hughson's Tavern, B. Jenkins, The Feel Trio, The Little Edges, The Service Porch and co-author, with Stefano Harney, of The Undercommons: Fugitive Planning and Black Study and A Poetics of the Undercommons, and, with Wu Tsang, of Who touched me?

Martine Syms (b. 1 988, Los Angeles) uses video and performance to examine representations of blackness and its relationship to American situation comedy, black vernacular, feminist movements, and radical traditions.

Fred Moten is a poet and literary theorist, whose book In The Break: The Aesthetics of the Black Radical Tradition (University of Minnesota Press, 2003) explored the sonic and aural lineages of the «black radical tradition.»

This exhibition explores notions of biomythography and non-traditional archiving through performance, photography, collage, video, and sound installation to collectively merge personal histories and recontextualized narratives to hold space for a queer, Black radical tradition

Martine Syms's expansive, multi-disciplinary practice, which includes film, essay, graphic design, web design, and publishing, explores representations of blackness and its relationship to narrative, black vernacular, feminist movements, and radical traditions.

Inspired by Cheryl Dunye's seminal film The Watermelon Woman and held in conjunction with the twentieth anniversary of the film's release, the exhibition looks to collectively merge personal histories and recontextualized narratives to hold space for a queer, Black radical tradition.

1992 In Good Conscience: The Radical Tradition in Twentieth - Century American Illustration, The Katonah Museum of Art, Katonah, NY; Hood Museum of Art, Dartmouth College, Hanover, NH; Montgomery Museum of Fine Arts, Montgomery AL

Not exact matches

Fast forward to the 21st century and the tradition of the coffeehouse as radical hub continues in the form of Paralelní Polis's Bitcoin Coffee in the suburb of Holešovice.

Contending that the empire option dramatically compromises the gospel vision of peace, Nelson - Pallmeyer jettisons just - war theory and advocates reclaiming Jesus» radical model of nonviolence, He challenges Christians to reject militarism and those aspects of their religious tradition that encourage or endorse violence, and he presents nonviolent alternatives that refuse to sanction violence as part of Cod's providential care of the world.

Almost forgotten in the last two decades of his life and completely forgotten today except by students of American religious history, Ward was a nationally prominent radical in the early twentieth - century tradition of Walter Rauschenbusch's Social Gospel movement.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

He did not know how to go on as a Jew until he met such Christians as Roy Eckhardt and Paul van Buren, who modeled for him both radical faith in God and critical fidelity to tradition.

What made St. Francis so influential was his extraordinary originality: the son of a rich businessman who renounced his wealth and slept in pigstys while retaining the courtliness and gentility that were noble attributes of his era; the anti-establishment figure who founded a great religious institution; the man of radical poverty whose followers were not permitted (even if they had wanted) to imitate his utter rejection of worldly goods; the man of the Bible who never owned a complete one; the author of the first great literary work in Italian dialect, the «Canticle of the Sun,» who was steeped in the jongleur tradition of French poetry and song; the naïf who moved the heart and enriched the religious imagination of that great realist and exponent of papal power, Innocent III; the child of the age of Crusades who sought not the conquest of the Muslims but their conversion.

If radical dialectical thinking was reborn in Kierkegaard, it was consummated in Friedrich Nietzsche: the thinker who, in Martin Heidegger's words, brought to an end the metaphysical tradition of the West.

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

Nevertheless, the usual understanding and application of the dialectic do not lead to the radical openness that is needed, the readiness to encounter the simply unexpected or the tradition that has developed out of quite alien assumptions.

Inevitably, the orthodox expressions of Christianity abandoned an eschatological ground, and no doubt the radical Christian's recovery of an apocalyptic faith and vision was in part occasioned by his own estrangement from the dominant and established forms of the Christian tradition.

Yet he combines this radical reformation vision of a church living the costly life of discipleship with a Roman Catholic emphasis on tradition, sacraments, and the importance of the virtues to the moral life.

To warrant this radical revision — one might almost say reversal — of the Catholic tradition, Father Concetti and others explain that the Church from biblical times until our own day has failed to perceive the true significance of the image of God in man, which implies that even the terrestrial life of each individual person is sacred and inviolable.

Locke seems to miss what so many miss today — the extent to which his radical shift is still parasitic on a notion of individuality, equality, and later in the tradition, individual conscience, that never really frees itself from its Christian origins.

Of course I am aware that there are other Christian theological traditions than the radical Augustinian, most notably the Thomist, but I confess my doubts as to whether natural law can withstand the depreciation of the political.

More radical feminists, however, have attempted to show that the biblical traditions are thoroughly and irredeemably antifeminist.

The radical rupture of this world that took place in ancient Israel and is at the root of the biblical tradition almost certainly served to reinforce these boundaries.

In the case of the religious traditions of South and East Asia, they precisely represent challenges to the radical monotheism of the West.

Even the independent churches and radical evangelical groups remain recognizably within the tradition and usually preach a «strong and even pristine Christian message.»

Being persuaded that Barth abandoned the Bible by surrendering to the authority of the church, he is determined to realize the meaning of the Bible apart from the church and its tradition, and under the impact of what he would like to identify as the radical Christian tradition.

His desertion of experience in favor of «pure reason» thus sets Kant in opposition to both Tradition and Radical Contingency.

It is a theology purporting to be the expression of a radical Christian tradition — a tradition unknown to the world of Christian theology, because that world is irredeemably satanic insofar as it is bound to the dead body of that God negated and left behind by the forward and apocalyptic movement of the incarnation.

What distinguishes Hobbes from the classical and Christian traditions and their modern continuers is the absence of any notion of God or the Good and a corresponding radical theoretical individualism.

The only alternatives seemed to be either a return to the pre-modern form of the religious tradition that ends in fundamentalism, or the radical shift to secularism which, seeing no possible re-interpretation of the tradition, rejects the tradition in toto.

«It is hardly an exaggeration,» Taylor writes, «to say that it was Augustine who introduced the inwardness of radical reflexivity and bequeathed it to the Western tradition of thought.»

The magazines move from the strongly traditional viewpoint of Moody Monthly (a viewpoint carrying on the social ethic of late nineteenth century American revivalism), through the moderately conservative stance of Christianity Today (a stance that seeks perhaps unconsciously to revive the social activism of American fundamentalism prior to the repeal of Prohibition and the Scopes trail), to the socially liberal commitment of The Reformed Journal (a position seeking to be contemporary, and yet faithful to Calvin's thought) and the socially radical perspective of Sojourners (a perspective molded in the Anabaptist tradition).

But today there is developing a certain discontent with our culture and its tradition, and a certain suspicion regarding its capacity for radical change.