Quotes About Communities

Writers in the nineteenth century - people like George Eliot and Flaubert - were accustomed to addressing particular communities with which they shared not only linguistic meanings but also an experience and history. Those communities have progressively split in the twentieth century, and grown more heterogeneous, and writers emerging from minority communities have found themselves addressing audiences closer to their experience and history - a phenomenon derided by conservative white men as identity politics and multiculturalism in the arts.

I don't see a direct conflict between the rights of individuals and the rights of communities, because I don't perceive of communities as having rights in a way that individuals do. Communities certainly have interests, but they don't exactly have rights.

I suppose our lives need to be more integrated. We have white communities and black communities and white country clubs and black country clubs. It's very important when we integrate ourselves, and it helps us to have a better understanding of the world, to people all over the world and this is the time in history that we have become very aware of how important that is, so I think it's just really-we have to know each other and work together and play together in order to write about each other.

We live in this culture of endless extraction and disposal: extraction from the earth, extraction from people's bodies, from communities, as if there's no limit, as if there's no consequence to how we're taking and disposing, and as if it can go on endlessly. We are reaching the breaking point on multiple levels. Communities are breaking, the planet is breaking, people's bodies are breaking. We are taking too much.

Oran Hesterman is a brilliant philanthropist. He had so many progressive ideas about shifting the way that money is given out. He wanted to focus on the creation of healthy, community-based food systems in historically excluded communities and now an advocate, an ally, and obviously lots of capital won't be able to go into these communities now.

The past year's natural disasters have highlighted the invaluable contributions of volunteers in our communities. They have volunteered their time, energy and skills to save lives and to rebuild communities. In this they joined countless people around the world who volunteer every day in response to 'silent crises'. These often unsung heroes understand all too well that poverty, disease and famine are just as deadly and destructive as earthquakes, hurricanes and tsunamis.

Young people often serve as scapegoats for the challenges communities face. At the same time, they are routinely pushed away from connecting to their communities as serious problem-solvers capable of changing the world.

I think we're going to start to see a new model of civic advocacy where people get together once in a while to protest, but it's more about an ongoing, sustained engagement in issues, networks and communities about which people care.

As the GAO report recognizes, the long-term health of our forests relies on additional fuel reduction options and funding to reduce the risks that catastrophic fire poses to our nation's ecosystems, communities and federal budgetary resources.

Trusting each other is the beginning of a certain secular faith, a faith that allows us to live in families and communities and nations. Democracy, above all other forms of government, requires this faith.

I think what Donald [Trump] is saying is that it's unacceptable to him that members of the African-American community - and I'm sure he will say this about other communities as well - who live in violence, who are subject of that, or who do not have the educational opportunities that every child in this country should have so they can reach their fullest potential, that that's unacceptable.

Because love is the great commandment, it ought to be at the center of all and everything we do in our own family, in our Church callings, and in our livelihood. Love is the healing balm that repairs rifts in personal and family relationships. It is the bond that unites families, communities, and nations. Love is the power that initiates friendship, tolerance, civility, and respect. It is the source that overcomes divisiveness and hate. Love is the fire that warms our lives with unparalleled joy and divine hope. Love should be our walk and our talk.

Apologetics has an important place in the local church as we seek to influence our communities for Christ in an increasingly skeptical culture.

No truth is more clearly taught in the Volume of Inspiration, nor any more fully demonstrated by the experience of all ages, than that a deep sense and a due acknowledgment of the governing providence of a Supreme Being and the accountableness of men to Him as the searcher of hearts and righteous distributor of rewards and punishments are conducive equally to the happiness and rectitude of individuals and to the well being of communities.

The nineteenth century will ever be known as the one in which the influences of science were first fully realised in civilised communities; the scientific progress was so gigantic that it seems rash to predict that any of its successors can be more important in the life of any nation.

In all the more advanced communities the great majority of things are worse done by the intervention of government than the individuals most interested in the matter would do them, or cause them to be done, if left to themselves.

In all highly civilised communities Pretence is prominent, and sooner or later invades the regions of Literature.

Muslim organisations tend to have a low level of organisation. The communities in Europe are quite diverse.

I realized if you can change a classroom, you can change a community, and if you change enough communities you can change the world.

I represent nine sovereign Sioux tribes. In South Dakota, some of the tribes are in the most remote, rural areas of the country. They lack essential infrastructure. Some communities don't even have clean drinking water.

The underlying issue is the system of capitalism itself, and under this system the best means for regulating or checking their power is not relying on a government which represents the interests of the rich but for millions of working people to become politically active in workplaces and communities through building unions and our own political party.

I would like to use architecture to create bonds between people who live in cities, and even use it to recover the communities that used to exist in every single city.

It is vitally important that we can continue to say, with absolute conviction, that organic farming delivers the highest quality, best-tasting food, produced without artificial chemicals or genetic modification, and with respect for animal welfare and the environment, while helping to maintain the landscape and rural communities.

I remember the president-elect [Donald Trump] saying that I`m going to do something to dramatically, positively change communities, particularly in urban areas, and I think we`ve got to hold his feet to the fire to all those issues as well as all the issues that you addressed, you and many others addressed yesterday as it relates to criminal justice, as it relates to voting oppression.

When I'm not governing my country any more, I'll go back to taking care of children. Or else I'll start studying anthropology - it's a science that's always interested me very much, also in relation to the problem of poverty. Or else I'll go back to studying history - at Oxford I took my degree in history. Or else...I don't know, I'm fascinated by the tribal communities. I might busy myself with them.

To my mind, you cannot speak about the need for leadership within our communities without being prepared to take on responsibility yourself. It's not enough to point the finger at those who have let us down and to expect others to come forward and fix our problems. Nor can anyone afford to call themselves a leader unless they truly have the interests of our community at heart. Too many people like to think they are leaders and too many are identified by the media as leaders who are not really leaders at all.

The Amish communities of Pennsylvania, despite the retro image of horse-drawn buggies and straw hats, have long been engaged in a productive debate about the consequences of technology.

Heroes are not giant statues framed against a red sky. They are people who say: This is my community, and it is my responsibility to make it better. Interweave all these communities and you really have an America that is back on its feet again. I really think we are gonna have to reassess what constitutes a 'hero'.

We eat as sons and daughters, as families, as communities, as generations, as nations, and increasingly as a globe. We can't stop our eating from radiating influence even if we want to.

In the old days of America when communities were separated by hundreds of miles, why were they able to thrive? Because if it was harvest time and the farmer was up in the tree picking apples and fell down and broke his leg, everybody pitched in and harvested his crops for him. If somebody got killed by a bear, everybody took care of their family.

If you look at suburban education in New Jersey and New York, it's pretty strong, intact, doing a pretty good job. You cap taxes for those communities, can we reasonably predict it's going to be as strong 20 years from now?

There are big surfing communities in every country with an ocean coast that I know in Central and South America. Same with Mexico, Bali, and nearly every island nation that gets waves in the Pacific and Indian Oceans. But that's a relatively recent development in most places.

I use images as signifiers that point to layers of history, lost communities or a latent collective whispering within a certain context.

I think that for those of us who come from oppressed backgrounds and who do our work in marginalized communities, recovering our innocence is one of the most important acts of self-liberation and de-colonization. Not letting the requirement that we adapt to impossible circumstances and unconscionable crimes leave us shackled to the kind of cynicism and armor such that we can't breathe and laugh and magnetize to ourselves all the genius and love and support that we need to transform the situation. That's probably the biggest challenge, is to recover our innocence.

We need not be afraid of the future, for the future will be in our own hands. We shall need courage, energy and determination, but above all, we shall need faith-faith in ourselves, in our communities and in our country.

Inside the modern city, in spite of its nominal political unity, there are probably more communities, more differing customs, traditions, aspirations, and forms of government or control, than existed in an entire continent at an earlier epoch.

Civilization does not engross all the virtues of humanity: she has not even her full share of them. They flourish in greater abundance and attain greater strength among many barbarous people. The hospitality of the wild Arab, the courage of the North American Indian, and the faithful friendships of some of the Polynesian nations, far surpass any thing of a similar kind among the polished communities of Europe.

Do we open ourselves to the Holy Spirit, so as to be an active part of our communities, or do we close in on ourselves, saying 'I have so many things to do, that's not my job'?

It is tempting to call for better leadership, but we probably expect too much from the leaders of the nations. Those nations are too big, the connections not strong enough, the commitment to the future not long enough. It is better to look smaller, to our now-smaller organisations, to local communities and cities, to families and clusters of friends, to small networks of portfolio people with time to give to something bigger than themselves. We have to fashion our own directions in our own places.

I think it's important for us to recognize that although historically black communities have been very progressive with respect to issues of race and with respect to struggles for racial equality, that does not necessarily translate into progressive positions on gender issues, progressive positions on issues of sexuality and in the latter 1990s we have to recognize the intersectionality, the interconnectedness of all of these institutions and attitudes.

I am the greatest advocate of the Constitution....The only fault I find with the Constitution is, it is not broad enough to cover the whole ground. Although it provides that all men shall enjoy religious freedom, yet it does not provide the manner by which that freedom can be preserved, nor for the punishment of Government officers who refuse to protect the people in their religious rights, punish those mobs, states, or communities who interfere with the rights of the people on account of their religion. Its sentiments are good, but it provides no means of enforcing them.

Fascism is a system of political authority and social order intended to reinforce the unity, energy, and purity of communities in which liberal democracy stands accused of producing division and decline.

Wherever I am in the world I want to be creating new projects and innovations, which are exciting and make a difference to communities.

A people who have suffered so much for so long at hands of a racist society must draw the line somewhere.... the black communities of America must rise up as one man to halt the progression of a trend that leads inevitably to their total destruction.

We need community action and policies to support healthy communities.

The desire not to be impinged upon, to be left to oneself, has been the markof high civilisation both on the part of individuals and communities.

We all grew up in communities with grandmothers who cooked two, three vegetables that you had to eat. There was no ifs, ands or buts about it. But that's because many of our grandparents, they had community gardens; there was the vegetable man that came around. There were many other resources that allowed them to have access. So it's not that people don't know or don't want to do the right thing; they just have to have access to the foods that they know will make their families healthier.

We don't necessarily need so many artists. I recommend that many of the people who think they want to be artists should go into the American Friends Service Committee, or do government outreach to communities that don't have water, or that need seeds or ecological assistance. It would create a system in which people with engaged sensibilities and potential insight assist instead of imposing. I think it could leap right out of the art world into wonderful community action.