A Quote by Michelle Bachelet
As a vibrant force in civil society, women continue to press for their rights, equal participation in decision-making, and the upholding of the principles of the revolution by the highest levels of leadership in Egypt.
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Women in the Arab world have a rich history in their active participation in political change from the Algeria revolution against the French occupation to the most recent revolution in Tunisia, Egypt, Libya among other countries. The question is not their participation. Their question is the incorporation of women's voices fully in the new definitions of the countries where change has happened.
Many Americans who supported the initial thrust of civil rights, as represented by the Brown v. Board of Education decision and the Civil Rights Act of 1964, later felt betrayed as the original concept of equal individual opportunity evolved toward the concept of equal group results.
The highest glory of the American Revolution was this: it connected in one indissoluble bond the principles of civil government with the principles of Christianity.
The demands of leadership have changed. The highest levels if leadership require mastery of a new task: job creation. Traditional leadership through politics, military force, religion, or personal values won't work in the future like it has in the past.
Even into the 20th century, women were still struggling in the Western world for rights that Islam had granted women in the 7th century: equal rights to education; the right to own and inherit property; to have a voice in the decisions affecting their lives; to be active, engaged, and valued members of society at all levels.
The young intellectuals are all chanting, "Revolution, Revolution," but I say the revolution will have to start in our homes, by achieving equal rights for women.
[T]here are, at bottom, basically two ways to order social affairs, Coercively, through the mechanisms of the state - what we can call political society. And voluntarily, through the private interaction of individuals and associations - what we can call civil society. ... In a civil society, you make the decision. In a political society, someone else does. ... Civil society is based on reason, eloquence, and persuasion, which is to say voluntarism. Political society, on the other hand, is based on force.
I think in a society where you can't even pass the Equal Rights Amendment, it's very difficult to women make a progress. Incidentally, we are exactly 160 years after the very first women's public rights convention in Seneca Falls, New York, when a handful of women started it all and began the movement to make women equal.
An important part of my job is listening to diverse points of view at all levels - from Millennials starting their careers... to women at the highest levels of leadership... to my own wife and daughter.
In the women's movement, women needed men to stand up and say, 'This isn't right.' In the civil rights of the '60s, it took people of all color to demand equal rights.
The great paradox of the civil rights revolution is that instead of enforcing and expanding equality before the law, the revolution created differential rights based on race, gender and, any day now, sexual orientation. The great liberal revolution, centuries in the making, that brought forth equality in law has been overthrown. In its place we see rising a new feudal legal order of status-based rights.
We wish for a broad-based government with the active participation of women, which will promote freedom and equal rights for women
For Indigenous Australians, equal rights and citizenship have not always translated into full participation in Australian society. All Indigenous Australians have only been counted in the census since the 1967 Referendum. Even so, State protection and welfare laws continued to control the lives of Indigenous Australians and denied them equal rights, well into the 1970's.
Too often, advances in civil rights or women's rights are undermined by wrong-headed legislation or weak-kneed political leadership.
Production of identity is a resistance element, an aggressive element. Both a refusal and an affirmation and an assertion, and certainly, we in Jamaica were talking about black art. And the idea that there is a role for art in the civil rights revolution and in the successor to the civil rights revolution.
It is impossible to struggle for civil rights, equal rights for blacks, without including whites. Because equal rights, fair play, justice, are all like the air: we all have it, or none of us has it. That is the truth of it.
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