A Quote by Gar Alperovitz

I am interested in the political economy of institutional power relationships in transition. The question is one of "reconstructive" communities as a cultural, as well as a political, fact: how geographic communities are structured to move in the direction of the next vision, along with the question of how a larger system - given the power and cultural relationships - can move toward managing the connections between the developing communities. There are many, many hard questions here - including, obviously, ones related to ecological sustainability and climate change.
One key question for the United States in the 21st century is whether noncoastal towns and rural communities, including many communities of color, will be able to participate in the digital revolution.
In my writing, I want to address all communities, you know. I've spent many years talking about Chicano culture, Chicano history, and at the same time, I've also been in many communities and presented my work in many communities, in many classrooms, and that's where my vision is and my delight is and my heart is.
I have strong interests in supporting sport, primarily football, and also in developing cultural relationships within national communities and their diasporas, with special reference to Ethiopia.
While the national highway system connects cities and facilitates economic activity across the nation, it's construction historically has been deeply destructive for many communities, particularly low-income communities and communities of color.
I want to see us push for economical and educational advancement in communities of color and low-income communities, and I want to see our relationships between our communities and our law enforcement be advanced.
The anarchist philosophy is that the new social order is to be built up by groupings of men together in communities - whether in communities of work or communities of culture or communities of artists - but in communities.
We are working with the communities in building institutional relationships with local governments and businesses to create ways to get value from the Amazonian area in order to keep the forest as the forest. This makes sense for us from the perspective of climate change and of poverty.
It seems to me that our problem has a lot less to do with the mechanics of solar power than the politics of human power—specifically whether there can be a shift in who wields it, a shift away from corporations and toward communities, which in turn depends on whether or not the great many people who are getting a rotten deal under our current system can build a determined and diverse enough social force to change the balance of power.
Any country is hard to govern, even a very small country. It's not a question of whether the country is large or small. It's a question of how you relate to the work, to what extent you feel responsible for it. Russia is also hard to govern. Russia is at the development stage of both its political system and the creation of a market-based economy. It's a complicated process, but very interesting. Russia, actually, is not just a large country, it's a great country. I mean its traditions, and its cultural particularities.
Part of the power of having startup communities is it continues to challenge the status quo. So for many of these cities that were once very important and powerful that today are struggling, startup communities are a way for them to rejuvenate themselves.
Latino actors and actresses have had to struggle for decades, but when I came around with Real Women Have Curves, attitudes were starting to change. We screened the film all over the world - in Jewish communities, black communities, Greek communities, German communities - and people across the board said, "That's my family."
I do want to write about social/cultural/historical context. I'm interested in relationships, in character, but within a specific social context. Which is kind of a political thing, I admit that. But it's what I'm interested in, and it's how I believe human behavior is legible.
In today's Britain, the weakest among us are often assumed to be minority communities. In fact, the weakest are those minorities-within-minorities for whom the legal right to exit from their communities' constraints amounts to nothing before the enforcement of cultural and religious shaming.
Regular, everyday working people in my state recognize that communities are going to have crime. They know that. The question is what do communities do about it?
There are many, many communities, many ethnic minorities, many civilizations that have been brutalised by others and you have to move on. You cannot perpetually stay in that place of blame, otherwise it's just a downward spiral.
We need to do a better job of working, again, with the communities, faith communities, business communities, as well as the police to try to deal with this problem.
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