Sentences with phrase «social oppression as»

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

Not exact matches

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.&raquAs 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.&raquas 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.»

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

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.

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.

And as soon as identity is understood as sexual rather than social, oppression becomes a psychological category, truth can be supplanted by taste, and political power becomes to a large extent the ability to manipulate aesthetics.

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

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.

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.

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

By taking this approach to understanding social forces, a way may be open for developing a social ethic and pastoral praxis that recognizes the complex character of collective power in black people's experience of oppression.2 As McClendon has made clear, the idea of a «social ethic» must not stand alone.

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.

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.

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

[9] According to Richard Niebuhr, the Wesley brothers, founders of the Wesleyan movement, replaced the concept of the Reign of God with the symbol of heaven and saw sin as laxity and individual vice, not as oppression or social breakdown.

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.

Toni Morrison «s view of motherhood as reflected in her literary works is one of motherhood as a profound act of social and political resistance in the struggle against both racism and the oppression of women.

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?

Utilising archival images and interview footage of the author and the three social - change giants, as well as historic misrepresentations of the black man in white American culture, I Am Not Your Negro offers an arcing, aching narrative that spans the centuries of abuse and oppression suffered by the African American population.

Rarely does a film blend optimism and vision with social criticism quite as skilfully as this tale of young girls acting out under the oppression of an oppressive and vengeful regime.

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.»

Her admission releases the weight of oppression of marital, social, and religious norms, and she leads her story up to the great secret that is unthinkable in a country such as Afghanistan.

Organizations like the Green Belt Movement have addressed deforestation and privatization as an environmental and a social justice issue, connecting the dots between colonization and economic inequalities, between the lack of land rights and social oppression.

Players roleplay as investigative journalists, solve puzzles, and use social media to spread awareness of racial oppression.

But there is hardly a black face to be seen here, barely a caricature, and no examination of such difficult issues as the slave trade or the oppression of Ireland or the social horror of the early Industrial Revolution.

Carmichael argues that the continued oppression of African Americans is rooted in economic and educational inequality, while de Falla's opera serves as a cautionary tale about the polarizing social implications of class distinctions.

Mona Hatoum (British / Palestinian) unites in her work an interest in aesthetics with themes that are political or social by focusing on conflicted subjects such as violence, oppression, and voyeurism, often in relation to the human...

She soon preferred performances and installations as vehicles for the expression of her views on the Vietnam War and social oppression, as seen in Construction - Destruction - Construction.

«I think social media has a great ability to change reality — we have to learn as a global culture how to mobilize it in order to overcome oppression and freely communicate.»

Valie Export, Howardena Pindell and Martha Rosler, among others, produced charged artworks that variously incorporate newly emerging art forms such as performance, language, photography and video to question underlying structures of social control and oppression.

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.

While some advanced a single principle or purpose — such as ending oppression, ensuring sufficiency, or protecting the interest of belonging and the benefits of full membership in social, economic and political lives — others took a more pluralistic approach.

Bingham quotes the legal scholar E.J. Cohn: «Just as the modern State tries to protect the poorer classes against the common dangers of life, such as unemployment, disease, old age, social oppression, etc., so it should protect them when legal difficulties arise.»

As a social worker committed and trained in social justice, addressing power and oppression was central to the work.

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 womeAs 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 womeas well as the literature around the oppression of African Americans, [11] Jewish people [12] and womeas 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,

Most of our East Bay sex and couples therapists are LGBTQ + identified, POC or part of other marginalized communities and have first - hand experience and a lived understanding of the emotional, psychological and practical ramifications of dealing with oppression, adversity, discrimination, prejudice, personal bias, social injustice & invisibility, The rest of our staff our allies and have extensive training in diversity sensitivity as it pertains to the therapeutic relationship.

Many of our Napa Valley sex and couples therapists are LGBTQ + identified, POC or part of other marginalized communities and have first - hand experience and a lived understanding of the emotional, psychological and practical ramifications of dealing with oppression, adversity, discrimination, prejudice, personal bias, social injustice & invisibility, The rest of our staff our allies and have extensive training in diversity sensitivity as it pertains to the therapeutic relationship.