Sentences with phrase «women in the story as»

You approach the women in this story as feeble, powerless, and needing men to guide them because women make poor decisions without men, and because of their beauty and charm, men make poor decisions presented to the by women.

Not exact matches

As the co-founder of the IRIS - IN program for girls in partnership with the Ghetto Film School,, Olde is nurturing the next generation of diverse women to tell the silver screen's greatest storieIN program for girls in partnership with the Ghetto Film School,, Olde is nurturing the next generation of diverse women to tell the silver screen's greatest storiein partnership with the Ghetto Film School,, Olde is nurturing the next generation of diverse women to tell the silver screen's greatest stories.

Fans reacted to the tweet by sharing their own stories and thanking the singer, just as the woman in the grocery store did.

As Hitched.com editor Steve Cooper put it in a rebuttal to the Facebook divorce stories, this has been the case since the times of our caveman friend Blaaarggg: «I'm sure at some point during the Stone Age a woman was frustrated because her mate wouldn't step away from the fire and come to bed.

Yet what some moguls might seem as liabilities DuVernay turned into strengths, using her indie training to maximize her resources, telling a black story from a black point of view, making sure that women's contributions were acknowledged and writing into the script her own passionate pleas for equality (albeit in the King style).

Instead, the ad tells a powerful story that feels as much like a recruitment effort as anything else, leveraging the topic to communicate Verizon's authority in innovation - related fields while showcasing the important role that women can have in shaping the future of the industry and, in turn, the company.

But I was just amazed by how everyone, young and old wanted to be involved... and was so deeply enriched and touched by the experience and the laughter and the love I experienced from the people I met and how women would in particular open their hearts to me and tell me the stories of where they've come from, particularly because I have the language and was coming there as a woman and just how touched they were that I was there as a woman from England who's learned the language and who's an artist and running this project and come all the way to see them so they didn't feel forgotten I think that was pretty much what they felt... that their stories were being heard so they don't feel forgotten knowing the tents would be around the world.

Not only is this unfair, but it misses the real story of how today's big philanthropy is unfolding as new mega-donors enter the scene — with women in the lead.

In a statement, Nick Denton, the founder of Gawker Media, who was also personally named in the Hogan suit, said: «Just because Peter Thiel is a Silicon Valley billionaire, his opinion does not trump our millions of readers who know us for routinely driving big news stories including Hillary Clinton's secret email account, Bill Cosby's history with women, the mayor of Toronto as a crack smoker, Tom Cruise's role within Scientology, the N.F.L. cover - up of domestic abuse by players and just this month the hidden power of Facebook to determine the news you see.&raquIn a statement, Nick Denton, the founder of Gawker Media, who was also personally named in the Hogan suit, said: «Just because Peter Thiel is a Silicon Valley billionaire, his opinion does not trump our millions of readers who know us for routinely driving big news stories including Hillary Clinton's secret email account, Bill Cosby's history with women, the mayor of Toronto as a crack smoker, Tom Cruise's role within Scientology, the N.F.L. cover - up of domestic abuse by players and just this month the hidden power of Facebook to determine the news you see.&raquin the Hogan suit, said: «Just because Peter Thiel is a Silicon Valley billionaire, his opinion does not trump our millions of readers who know us for routinely driving big news stories including Hillary Clinton's secret email account, Bill Cosby's history with women, the mayor of Toronto as a crack smoker, Tom Cruise's role within Scientology, the N.F.L. cover - up of domestic abuse by players and just this month the hidden power of Facebook to determine the news you see.»

In her 2014 essay «Cassandra Among the Creeps,» Rebecca Solnit uses the story of Cassandra, daughter of the king of Troy, as an archetypical example of a woman who was not believed even though she told the truth, in a sort of reverse parable to the Boy Who Cried WolIn her 2014 essay «Cassandra Among the Creeps,» Rebecca Solnit uses the story of Cassandra, daughter of the king of Troy, as an archetypical example of a woman who was not believed even though she told the truth, in a sort of reverse parable to the Boy Who Cried Wolin a sort of reverse parable to the Boy Who Cried Wolf.

She added that the Gamergate incidents, as well as the stories of sexism in the industry described by many female game developers, have spurred some women to tell Edwards that they're thinking about leaving the industry or discouraging their daughters from working in it.

Among the women who joined us in 2016: Jewel (performing and sharing her extraordinary story with us), Apple Head of Global Consumer Marketing Bozoma Saint John, Making a Murderer filmmakers Moira Demos and Laura Ricciardi, Uber Regional General Manager Rachel Holt, Priceline EVP of Global Operations Maelle Gavet, Facebook Head of People Lori Goler, SoulCycle CEO Melanie Whelan, Accompany CEO Amy Chang, designer Rachel Roy, Girls Who Code founder Reshma Saujani, Joyus CEO Sukhinder Singh Cassidy, Hearsay Social CEO Clara Shih, WWE Chief Brand Officer Stephanie McMahon, and Lean In lead researcher Marianne Cooper, as well as top executives from leading global companies such as Airbnb, Amazon, Coca - Cola, Google, IBM, NBCUniversal, Nike, Pandora, Target, Twitter, and Walmarin 2016: Jewel (performing and sharing her extraordinary story with us), Apple Head of Global Consumer Marketing Bozoma Saint John, Making a Murderer filmmakers Moira Demos and Laura Ricciardi, Uber Regional General Manager Rachel Holt, Priceline EVP of Global Operations Maelle Gavet, Facebook Head of People Lori Goler, SoulCycle CEO Melanie Whelan, Accompany CEO Amy Chang, designer Rachel Roy, Girls Who Code founder Reshma Saujani, Joyus CEO Sukhinder Singh Cassidy, Hearsay Social CEO Clara Shih, WWE Chief Brand Officer Stephanie McMahon, and Lean In lead researcher Marianne Cooper, as well as top executives from leading global companies such as Airbnb, Amazon, Coca - Cola, Google, IBM, NBCUniversal, Nike, Pandora, Target, Twitter, and WalmarIn lead researcher Marianne Cooper, as well as top executives from leading global companies such as Airbnb, Amazon, Coca - Cola, Google, IBM, NBCUniversal, Nike, Pandora, Target, Twitter, and Walmart.

As an openly lesbian woman working for a men's professional basketball team, I'm humbled to share a unique coming out story right here in the pages of this magazine so aptly titled «Clarity.»

And McDougal's story may be an indication that in the #MeToo era, it's not as easy to buy a woman's silence as it once was, or to shield a powerful man from the scrutiny of others.

It's environmentally and community friendly: A recent story in the LA Times focused on the growing body of social science indicating that «women consistently (highly) rank values strongly linked to environmental concern — things such as altruism, personal responsibility and empathy.»

An employee of Air Bnb was on a panel in the morning and told a moving story of a women who used the extra money from air bnb to fight cancer and try to extend her life as long as possible.

The movement's website features personal stories of women who are usually the only head coverers in their churches, as well as arguments from scripture to support the practice.

Milosz does not answer this question in the poem, but his work as poet has always been to give voice to precisely this: all the sad, neglected stories of so many men and women.

They do not recognize him and he feigns ignorance as they recount the story of his death and of women encountering angels in the tomb.

he story goes that as Benjamin Franklin emerged from Independence Hall at the close of the Consti - tutional Convention in Philadelphia on September 18, 1787, a woman asked him, «Well Doctor, what have we got, a republic or a monarchy?».

The heroine remembers the time before when she and her friends had dismissed news stories of violence done to women (as readers might dismiss literary dystopias) as «too melodramatic»: «We were the people who were not in the papers.

I declined as I didn't want to profit from this gift I was given, but as I know from the story of the Samaritan woman at the well in John 4 that the Lord uses testimonies to draw others to Himself, so at my own expense I had my testimony printed at a local print shop for a few hundred dollars, and am distributing it with New Testaments to people as the Lord leads.

The purpose of my project was to unpack and explore the phrase «biblical womanhood» — mostly because, as a woman, the Bible's instructions and stories regarding womanhood have always intrigued me, but also because the phrase «biblical womanhood» is often invoked in the conservative evangelical culture to explain why women should be discouraged from working outside the home and forbidden from assuming leadership positions in the church.

I was absolutely fascinated by the fact that the stories of the women in the article, as well as the responses of most of the men, are almost identical to what we've been talking around, over here.

«Immediately I wanted to compare my hurt to his and prove to him that what I had been through was worse, but in the end, when I heard his story, I was reminded that women can be just as hurtful to people as men.

Good Night Stories for Rebel Girls by Elena Favilli and Francesca Cavallo — This is another one that could have gone on the picture book list because the paintings in here are sublime but the biographies of 100 notable women are written as bedtime fairy tales.

The stories themselves insist that Joseph was not the biological father of Jesus and there is the strange inclusion, in the genealogy of Matthew, of the four disreputable women: Tamar, who conceived twins of her father - in - law after seducing him (Gen 38); Ruth, the Moabite woman who claimed Boaz as her husband under dubious circ - umstances (Ruth 4); Rahab, the Jericho prost - itute who aided the Israelite spies when prospecting for the invasion across the Jordan (Josh 2); and Bathsheba, who was ra - ped by King David (2 Sam 11).

For centuries Eve has been blamed as the one almost solely responsible for what happens in the Eden story, and that has resulted in all kinds of oppressive policies in religious traditions and cultural stigmas against women.

Their stories often suggest the appalling extent to which the church tends not simply to ignore sexual, physical, emotional and spiritual violence against women and children as a major crisis, but actually to provide theological justification for this violence in its teachings about male headship, women's subordination, and the sinful character of sexuality.

Afterwards, as we were sitting on the couch, a little depressed from all the people who die, the women who get treated like trash, and the overall view in the movie that life is cheap, my wife said, «Of all the traditional Christmas movies, «Miracle on 34th Street,» «White Christmas,» or «A Christmas Story «why do you watch this movie?

Whether he dealt with women, children, or slaves, whether the persons in need were Jew, Roman, Syro - Phoenician, or Samaritan, whether he associated with «respectable» people or social outcasts, whether he was illustrating true neighborliness by the story of the good Samaritan or declaring the principle of divine judgment on the basis of «as you did it to one of the least of these my brethren» — all persons were of equal and supreme worth to him because he saw them through the eyes of God.

The main biblical evidence is (1) the stories of the creation (Gen.I: 26 - 27 with 5:1 - 2; 2:18 - 25) and the fall (3:16 - 20); (2) Jesus» respect for women, whom he consistently treated as men's equals (Luke 8:1 - 3; 10:38 - 42; 11:28 - 28; 13:10 - 17; 21:1 - 4; Mark 5:22 - 42; John 4:7 - 38; 8:3 - 11; 12:1 - 8; (3) references to women ministering in the apostolic church by prophesying, leading in prayer, teaching, practicing Samaritanship both informally and as widows and deacons, and laboring in the gospel with Apostles (Acts 2:17 - 21; 9:36 - 42; 18:24 - 26; 21:9 Rom.

Maybe during the time the story was written that was OK, I mean it's only an incredibly recent phenomenon that women have equal rights as men, and only in certain places.

You seem to have highlighted particular sins as though some are worse than others all sin leads to death not just the big ones because we all are sinners.All have gone astray none are righteous.I believe the worst sin is pride idolatry is the first commandment we set ourselves as Gods.Regardless of what the sin is, our hearts are condemned by our pride.It wasnt the sin of homosexuality or sexual deviance that destroyed sodom.It was there pride and it is one of our biggest stumbling blocks in our christian walk or it certainly was for me.We look at the story of the adulterous woman and we think adultery is a terrible crime but the story is for our benefit to show that we all are sinners that Jesus does nt condemn us but came to save us.And when Jesus says go and sin no more he was not only talking to the woman but everyone else that was around judging her for her sin its a universal message that we all need to see that we all are condemned because of our sin that Jesus came to save us and that we turn from our sin and follow him.Because he is the way the truth and the life.brentnz

This is a wonderful story and Jesus made here a generous challenge to a woman who had been raised in a culture that thought of her as mere chattel: show me who you are, he said.

I. H. Marshall goes so far as to suggest, following E. Laland, that the story was used in the early church to give instruction to women entertaining travelers.80 Hospitality should involve more than a sumptuous banquet.

But this was a dim and vague affair, presumably taken to be a way in which the «spirit» breathed into human life when God shaped the «dust of the earth,» as the legend in Genesis tells the story, would never be utterly destroyed — after all, it had been breathed by God and hence must be indestructible even if largely irrelevant to whatever the future, beyond death, held for men and women.

We owe the verses about women as well as the relevant verses in Leviticus [18:22 and 20:13] and Romans [1:26 - 27], and the story of Sodom and Gomorrah [Genesis 19] a deeper look...

Not too many women have a story of how their church community called them out as a leader long before they saw that gift in themselves.

«I'm in a really privileged position as a woman filmmaker, as a black filmmaker because at the current moment there's not a shortage of opportunity to tell the stories and that's not something that I was able to say even two years ago, three years ago,» she says.

Everyday Dress Up by Selina Alko — We grabbed this from the library shelf when my eldest was a toddler and all my girls have loved this story of a girl who dresses up as great women in history.

The dramatic story of Mary's encounter with Jesus outside the tomb in John 20:11 - 18 probably circulated orally among women, as Hearon suggests.

While Marvel's earlier films dazzled with stories of great power from great men, women acted merely as props, but Marvel has taken a giant leap forward in female representation.

Brock focuses on disputes over women as leaders; Hearon, on the possibility that the canonical traditions reflect the activity of women story - tellers in the earliest communities.

The use of the women as the characters and the mention of the anointing of the body may be elements suggested to the author of this legend by the story in Mark 14:3 - 9, in which an unknown woman, and the only woman «disciple» mentioned elsewhere in Mark's Gospel, anointed the feet of Jesus with costly perfume.

As we trace back through the creation story, we understand God created man and woman in His image, charged them to multiply and be fruitful, and then blessed the first birth.

We have already seen in Chapter 3 that there are grounds for thinking that the burial pericope was originally transmitted as an independent piece of tradition, and that the account of the women's discovery of the empty tomb was added to the burial story at a later stage, around about the time of the writing of the Gospel of Mark.

Once the tomb pericope is separated from the rest of the Gospel it is seen that it could not have existed in this form as an independent tradition, for the mention of the women with which it begins has had to take the form it does in order to link what follows with the preceding Passion story.

Von Campenhausen believes that if the story were simply a legend «it would not have specified three women (who, by Jewish law, were not competent to testify) as the decisive witnesses ’25 and he is supported at this point by H. H. Rex who claimed that «This is in itself a point in favor of the authenticity of the tradition.

If the story had an historical foundation, and if the women had been regarded as witnesses to something vital, they would have found a place in the Pauline tradition.