A Quote by Nancy Gibbs
Power is not just political. It can be cultural; it can be spiritual.
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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.
Power, after all, is not just military strength. It is the social power that comes from democracy, the cultural power that comes from freedom of expression and research, the personal power that entitles every Arab citizen to feel that he or she is in fact a citizen, and not just a sheep in some great shepherd's flock.
In America, economic, cultural and political power is dispersed. In the U.K., centralisation is a gift to the vested interests.
True Sufism is resistance: spiritual, intellectual, social, cultural, political and economic resistance. It cannot be, for sure, supporting dictators.
The body must be regarded as a site of social, political, cultural and geographical inscriptions, production or constitution. The body is not opposed to culture, a resistant throwback to a natural past; it is itself a cultural, the cultural product.
If modernist naturalism were true, there would be no objective truth outside of science. In that case right and wrong would be a matter of cultural preference, or political power, and the power already available to modernists ideologies would be overwhelming.
As a scholar who regularly surveys archival material, I think that, a century from now, cultural historians will find David Horowitz's spiritual and political odyssey paradigmatic for our time.
Museums have no political power, but they do have the possibility of influencing the political process. This is a complete change from their role in the early days of collecting and hoarding the world to one of using the collections as an archive for a changing world. This role is not merely scientifically important, but it is also a cultural necessity.
Design is both a political and cultural force for change, although most designers choose not to think about the power it has.
Living through the intersections of cultural diversity has given me an intimate understanding of the dynamics of living between the dimensions of East and West, traditional and modern, and political and spiritual.
There is not a more dangerous experiment than to place property in the hands of one class, and political power in those of another... If property cannot retain the political power, the political power will draw after it the property.
The nature of power in the modern world is that it is also constructed in relation to political, moral, intellectual, cultural, ideological, sexual questions.
The term Hispanic, coined by technomarketing experts and by the designers of political campaigns, homogenizes our cultural diversity (Chicanos, Cubans, and Puerto Ricans become indistinguishable), avoids our indigenous cultural heritage and links us directly with Spain. Worse yet, it possesses connotations of upward mobility and political obedience.
I've got three little kids at home, and I'm trying to save this country from itself. I'm not here to play political power games, and I've had enough of people playing political power games, and this has just gone on too long.
The work of God can only be carried on by the power of God. The church is a spiritual organism fighting spiritual battles: only spiritual power can make it perform as God ordained.
. . . in the spiritual life you must practice. And the only way to practice is by trying to solve your problems with prayer. This develops your spiritual power and it also trains you to use that spiritual power in the most effective way.
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