Quotes About Community

Our lack of community is intensely painful. A TV talk show is not community. A couple of hours in a church pew each Sabbath is not community. A multinational corporation is neither a human nor a community, and in the sweatshops, defiled agribusiness fields, genetic mutation labs, ecological dead zones, the inhumanity is showing. Without genuine spiritual community, life becomes a struggle so lonely and grim that even Hillary Clinton has admitted "it takes a village".

Many of the Jews who owned the homes, the apartments in the black community, we considered them bloodsuckers because they took from our community and built their community but didn't offer anything back to our community.

There is, in fact, a paradox about working to serve the community, and it is this: that to aim directly at serving the community is to falsify the work; the only way to serve the community is to forget the community and serve the work.

The natural world is the larger sacred community to which we belong. To be alienated from this community is to become destitute in all that makes us human. To damage this community is to diminish our own existence.

Freedom or community, community or freedom. One must decide the way one wants to live. I chose community.

Even in such a time of madness as the late twenties, a great many man in Wall Street remained quite sane. But they also remained very quiet. The sense of responsibility in the financial community for the community as a whole is not small. It is nearly nil. Perhaps this is inherent. In a community where the primary concern is making money, one of the necessary rules is to live and let live. To speak out against madness may be to ruin those who have succumbed to it. So the wise in Wall Street are nearly always silent. The foolish thus have the field to themselves. None rebukes them.

Community, then, is an indispensable term in any discussion of the connection between people and land. A healthy community is a form that includes all the local things that are connected by the larger, ultimately mysterious form of the Creation. In speaking of community, then, we are speaking of a complex connection not only among human beings or between humans and their homeland but also between human economy and nature, between forest or prairie and field or orchard, and between troublesome creatures and pleasant ones. All neighbors are included.

The good things of life do not fall from the skies. They can only come by hard work and over a long time. The government cannot produce results unless the people support and sustain the work of the government. There may be times when, in the interest of the whole community, we may have to take steps that are unpopular with a section of the community. On such occasions, remember that the principle which guides our actions is that the paramount interest of the whole community must prevail.

In New Zealand, sex workers are regarded as workers, as people who are members of the community, people who have a stake in the community - not just in the workplace, but in the broader community. They aren't objects to be controlled and regulated. They are not collateral evidence of a crime. They are human beings.

I mean, I am fully aware of my influence and my responsibility to society in general representing the gay community. But in the same time, I don't represent the entire gay community because it's a vast, vast community, as one can imagine.

I have the students for six hours a day. The community has them for 18 hours, plus prenatal and early childhood. I don't believe the schools create (the achievement gap), but our responsibility is not to add to it. We won't eliminate the gap until the community makes education a priority, but the schools can't wait for the community to do its part.

One who loves his community destroys community; one who loves its members builds community.

Here's what I learned as a mayor and a governor. The way you make communities safer and the way you make police safer is through community policing. You build the bonds between the community and the police force, build bonds of understanding, and then when people feel comfortable in their communities, that gap between the police and the communities they serve narrows. And when that gap narrows, it's safer for the communities and it's safer for the police.

Government power must be dispersed. If government is to exercise power, better in the county than in the state, better in the state than in Washington. If I do not like what my local community does, be it in sewage disposal, or zoning, or schools, I can move to another local community, and though few may take this step, the mere possibility acts as a check. If I do not like what Washington imposes, I have few alternatives in this world of jealous nations.

Forgiveness flounders because I exclude the enemy from the community of humans and myself from the community of sinners.

My best audience and where I’m happiest is in the gay community. That’s where I feel the most accepted. It’s a community that appreciates pop culture like no other. For me, that’s where I’m home and I always want to come home.

When we, hijras, started our activism, we had to tell people, "We exist, we are humans. Please give us nothing but our basic dignity." The biggest misery in the world, I believe, is the feeling of being unloved, and that this community faces a lot. You're not even considered to be human. You're considered transparent. We were ignored until we started organizing, when HIV first became a factor. Even in the HIV world, people could not believe that hijras have sex. And then also we were put in the category of men having sex with men, the gay community.

Our humanist community should be thinking more about demonstrating the fundamental truth that goodness requires neither God nor the belief in God by organizing together as a community to do good. Less money spent on billboards that just make us feel good about ourselves and more on soup kitchens and organized visits to the sick and dying.

There was no private property in the past. Everything was communal property. In the Indian community where I was born, everything belonged to the community. This way of life is more equitable.

We need to build bridges between the LGBT community and the larger immigrant community. In the end, the bigger the tent we build, the more successful we'll be.

You're not going to have the police force representing the black and brown community, if they've spent the last 30 years busting every son and daughter and father and mother for every piddling drug offense that they've ever done, thus creating a mistrust in the community. But at the same time, you should be able to talk about abuses of power, and you should be able to talk about police brutality and what, in some cases, is as far as I'm concerned, outright murder and outright loss of justice without the police organization targeting you in the way that they have done me.

So we want to make sure that happens is that we build a relationship with the police department and the community that results in better policing and better cooperation with the community.

What if we choose not to do the things we are supposed to do? The principal gain is a sense of an authentic act - and an authentic life. It may be a short one, but it is an authentic one, and that's a lot better than those short lives full of boredom. The principal loss is security. Another is respect from the community. But you gain the respect of another community, the one that is worth having the respect of.

Gardening has increased, community gardens have increased significantly. There are 50 percent more community gardens right here in Washington DC.

Art doesn't have the stench of a community program. It's transcendent. It is transcendent of morality and transcendent of political position. It is absolutely free. It is the community center.

The intelligence community's 2002 National Intelligence Estimate (NIE) stated, in a formal presentation to President Bush and to Congress, its view that Saddam had weapons of mass destruction - a belief in which the NIE said it held a 90% level of confidence. That is about as certain as the intelligence community gets on any subject.

Every woman whether rich or poor, married or single, has a circle of influence within which, according to her character, she is exerting a certain amount of power for good or harm. Every woman, by her virtue or her vice, by her folly or her wisdom, by her levity or her dignity, is adding something to our national elevation or degradation. A community is not likely to be overthrown where woman fulfills her mission, for by the power of her noble heart over the hearts of others, she will raise that community from its ruins and restore it again to prosperity and joy.

I am local, rural, communal. And I find that the whole world is a community. We have made progress in asserting our local community rights globally. We shall continue to do so.

After September 11 there was feeling obligated to respond, and allow other people to set the terms of the conversation. There was this ritualistic condemnation of terrorism. I'm not saying that that's unimportant, but it became the case that the Muslim people in the United States or in other parts of the world were inclusively taking on responsibility for things that they had nothing to do with. Of course, it's very important that a community define its moral boundaries. A community also must acknowledge what it can and cannot control.

Blackness is a state of mind and I identify with the black community. Mainly, because I realized, early on, when I walk into a room, people see a black woman, they don't see a white women. So out of that reason alone, I identify more with the black community.

The idea here is for communities to decide how they meet these criteria for becoming sustainable economically, ecologically and socially.Through a community decision-making process. And exactly how that would be configured, you know, remains to be established. The process of community budgeting, participatory budgeting, is one model that's been suggested.

I engage with New York and America but my parents pretty much hang out in this radius of Long Island where their friends are and where their work is. That's why you have people who have lived in New York for like 20, 30 years who don't speak English. They just live in a Chinese community or an Indian community. More than anywhere you'll find that in Queens.

I think people should know more of Africa in terms of its joie de vivre, its feeling for life. In spite of the images that one knows about Africa - the economic poverty, the corruption - there's a joy to living and a happiness in community, living together, in community life, which may be missing here in America.

I wanted to win to feed the hungry people of my community. I didn't want to win to buy a diamond.. I didn't have no diamonds then. I didn't want to win to buy a car, I didn't want to win to bring a couple of chicks downtown to a hotel. I wanted to win to feed the poor people of the community.

One of the anomalies of modern ecology is the creation of two groups, each of which seems barely aware of the existence of the other. The one studies the human community, almost as if it were a separate entity, and calls its findings sociology, economics and history. The other studies the plant and animal community and comfortably relegates the hodge-podge of politics to the liberal arts. The inevitable fusion of these two lines of thought will, perhaps, constitute the outstanding advance of this century.

Social media is alluring, tempting, frustrating, etc. We mistake our interactions in social media as community, but is community possible when you don't even know what someone looks like or what his or her voice sounds like? I've enjoyed connecting with a lot of poets through social media, but do I truly know them if I haven't even met them yet?

The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress.

A second line is in effect a civil rights demonstration. Literally, demonstrating the civil right of the community to assemble in the street for peaceful purposes. Or, more simply, demonstrating the civil right of the community to exist.

The practice of conservation must spring from a conviction of what is ethically and aesthetically right, as well as what is economically expedient. A thing is right only when it tends to preserve the integrity, stability, and beauty of the community, and the community includes the soil, waters, fauna, and flora, as well as people.

You may say that I am just another outdated old man complaining about progress and the changes of time. But, you see, I have well considered that possibility myself, and am prepared o submit to correction by anybody who cares about a community, who can show me how the world is improved by that community's dying.

I went to this massive co-ed school for the first time when I was 16. Everyone there had been together since elementary school, and I found it quite difficult, especially when I'd never stepped into a classroom with boys. So I started looking out in the community for a social outlet. I started getting involved in student films and community theater. Acting began as a hobby.

Some people think they are in community, but they are only in proximity. True community requires commitment and openness. It is a willingness to extend yourself to encounter and know the other.

Caterpillar was quite important because that was the first manufacturing industry that used Reaganite strike-breaking techniques. They illegally called in scabs to break a major strike. It was reported pretty well in the Chicago Tribune, who pointed out something very interesting. They said that the workers got very little support in Peoria when scabs illegally broke the strike, and that was particularly striking because that whole community had been built up by the union - it was a union-based community.

Companies and their brands need to reach out and speak directly to consumers, to honor their values, and to form meaningful relationships with them. They must become architects of community, consistently demonstrating the values that their customer community expects in exchange for their loyalty and purchases.

I know my own truth. I'm in a great relationship with a woman. Maybe before it used to bother me. Then I was like, ‘This is so stupid that this bothers me. Some of my best friends in the world are gay, and if this is bothering me, then that means I have an issue with that.’ Once I figured that out for myself, I thought, ‘I don't care what anyone thinks about me.’ That's why I think I've become an ally for the gay and lesbian community. I just got [an Ally for Equality Award] the other day in Atlanta. I've very proud of my role in the community. So say what you will.

Many of the trans women who are in our world are also in Caitlyn's Jenner world. And yes I've definitely spoken to her multiple times, talked to her, socialized with her. It's a small community when all is said and done, the trans community in Los Angeles. So everybody really knows each other and everybody's in contact.

Wherever we are, we can call for and create these kinds of settings for authentic dialogue. This is the seedbed of social change. In a voiced community, we all flourish. But it's not easy. Revolutionary patience and persistence is required. It can be messy, it is unpredictable, and change, especially structural change takes time - time and leadership and the will of an engaged community. What is needed? In a word, courage.

The planet Earth in its present mode of florescence is being devastated. This devastation is being fostered and protected by legal, political and economic establishments that exalt the human community while offering no protection to the non-human modes of being. There is an urgent need for a Jurisprudence (system of governance) that recognizes that the well-being of the integral world community is primary, and that human well-being is derivative - an Earth Jurisprudence.