Advocacy In Life Quotes

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To say nothing is saying something. You must denounce things you are against or one might believe that you support things you really do not.
Germany Kent
I know you can't live on hope alone; but without hope, life is not worth living. So you, and you and you: you got to give them hope; you got to give them hope.
Harvey Milk
They want us to be afraid. They want us to be afraid of leaving our homes. They want us to barricade our doors and hide our children. Their aim is to make us fear life itself! They want us to hate. They want us to hate 'the other'. They want us to practice aggression and perfect antagonism. Their aim is to divide us all! They want us to be inhuman. They want us to throw out our kindness. They want us to bury our love and burn our hope. Their aim is to take all our light! They think their bricked walls will separate us. They think their damned bombs will defeat us. They are so ignorant they don’t understand that my soul and your soul are old friends. They are so ignorant they don’t understand that when they cut you I bleed. They are so ignorant they don’t understand that we will never be afraid, we will never hate and we will never be silent for life is ours!
Kamand Kojouri
Be nice to people... maybe it'll be unappreciated, unreciprocated, or ignored, but spread the love anyway. We rise by lifting others.
Germany Kent
It can be difficult to speak truth to power. Circumstances, however, have made doing so increasingly necessary.
Aberjhani (Splendid Literarium: A Treasury of Stories, Aphorisms, Poems, and Essays)
Obviously these are some exceptional young people, but what they have in common is that they were ordinary people who cared. They wanted to act, to do something, to make life better for other people—and they have.
Morgan Carroll (Take Back Your Government: A Citizen's Guide to Making Your Government Work For You)
As you become your own advocate and your own steward, your life will beautifully transform.
Miranda J. Barrett (A Woman's Truth: A Life Truly Worth Living)
Anger points powerfully to the denial of rights, but the exercise of rights can't life and thrive on anger. It lives and thrives on the dogged pursuit of justice.
Ursula K. Le Guin (No Time to Spare: Thinking About What Matters)
The first - the most obvious (test of a true social entrepreneur) - is are they possessed, really possessed by an idea... The idea - making it happen across society - is something they are married to in the full sense of the word. One key test of that is this: Is this an idea that you see growing out of their whole life? I get very, very suspicious when I see someone who had an idea two years ago. It just doesn't ring true. Because with the typical entrepreneur you can see the roots of the interest when they're very young. There's a real coherence to people's lives.
Bill Drayton
Do all the work you while you still have strength.
Lailah Gifty Akita (Pearls of Wisdom: Great mind)
Curiously, Chris didn’t hold everyone to the same exacting standards. One of the individuals he professed to admire greatly over the last two years of his life was a heavy drinker and incorrigible philanderer who regularly beat up his girlfriends. Chris was well aware of this man’s faults yet managed to forgive them. He was also able to forgive, or overlook, the shortcomings of his literary heroes: Jack London was a notorious drunk; Tolstoy, despite his famous advocacy of celibacy, had been an enthusiastic sexual adventurer as young man and went on to father at least thirteen children, some of whom were conceived at the same time the censorious count was thundering in print against the evils of sex.
Jon Krakauer (Into the Wild)
Though either choice was good, one was truer to myself... Ultimately, I reflected on Geothe's invocation to 'make a commitment and the forces of the universe will conspire to make it happen' and chose the uncharted path.
Jacqueline Novogratz (The Blue Sweater: Bridging the Gap Between Rich and Poor in an Interconnected World)
Most Romans believed that their system of government was the finest political invention of the human mind. Change was inconceivable. Indeed, the constitution's various parts were so mutually interdependent that reform within the rules was next to impossible. As a result, radicals found that they had little choice other than to set themselves beyond and against the law. This inflexibility had disastrous consequences as it became increasingly clear that the Roman state was incapable of responding adequately to the challenges it faced. Political debate became polarized into bitter conflicts, with radical outsiders trying to press change on conservative insiders who, in the teeth of all the evidence, believed that all was for the best under the best of all possible constitutions (16).
Anthony Everitt (Cicero: The Life and Times of Rome's Greatest Politician)
Bill McKibben named his climate change advocacy group, because 350 ppm of atmospheric carbon dioxide is what Dr. James Hansen, former head of the Goddard Institute for Space Studies and one of the most respected climatologists in the world, says is the maximum level to “preserve a planet similar to that on which civilization developed and to which life on Earth is adapted.” Tragically, we have now exceeded 400 ppm.
Bernie Sanders (Our Revolution: A Future to Believe In)
I do not write every day. I write to the questions and issues before me. I write to deadlines. I write out of my passions. And I write to make peace with my own contradictory nature. For me, writing is a spiritual practice. A small bowl of water sits on my desk, a reminder that even if nothing is happening on the page, something is happening in the room--evaporation. And I always light a candle when I begin to write, a reminder that I have now entered another realm, call it the realm of the Spirit. I am mindful that when one writes, one leaves this world and enters another. My books are collages made from journals, research, and personal experience. I love the images rendered in journal entries, the immediacy that is captured on the page, the handwritten notes. I love the depth of ideas and perspective that research brings to a story, be it biological or anthropological studies or the insights brought to the page by the scholarly work of art historians. When I go into a library, I feel like I am a sleuth looking to solve a mystery. I am completely inspired by the pursuit of knowledge through various references. I read newpapers voraciously. I love what newspapers say about contemporary culture. And then you go back to your own perceptions, your own words, and weigh them against all you have brought together. I am interested in the kaleidoscope of ideas, how you bring many strands of thought into a book and weave them together as one piece of coherent fabric, while at the same time trying to create beautiful language in the service of the story. This is the blood work of the writer. Writing is also about a life engaged. And so, for me, community work, working in the schools or with grassroots conservation organizations is another critical component of my life as a writer. I cannot separate the writing life from a spiritual life, from a life as a teacher or activist or my life intertwined with family and the responsibilities we carry within our own homes. Writing is daring to feel what nurtures and breaks our hearts. Bearing witness is its own form of advocacy. It is a dance with pain and beauty.
Terry Tempest Williams
Importantly, nothing in this book is an advocacy for one type of career, industry, set of knowledge, or field of study. The practical methods in this book are not like a map with the journey and destination laid out, but like a set of tools, helping you to be a better architect of your professional life.
Evan Thomsen (Don’t Chase The Dream Job, Build It: The unconventional guide to inventing your career and getting any job you want)
Joyfully we undertake our daily work.
Lailah Gifty Akita (Pearls of Wisdom: Great mind)
It's just as important to be around people that influence stable mental health as it is working towards it.
Kierra C.T. Banks
After a decade of all-volunteer advocacy, I have come to view every incarceration as a missed opportunity to love and transform; as a loss of time, life, and dreams of our community; and as state violence. Some of our greatest assets and resources in this struggle are exiled from our communities and languishing in this nation’s labyrinth of violent institutions.
Alice Wong (Resistance and Hope: Essays by Disabled People)
When we violate our conscience by compromising our integrity, we put our reputation at risk. We also become our own advocate because we step outside the boundaries of God's good, pleasing, and perfect will. But when we obey God, we come under the umbrella of His protective authority. He is our Advocate. And it's His reputation that is at stake. If we don't give the Enemy a foothold, God won't let him touch a hair on our head.
Mark Batterson (All In: You Are One Decision Away From a Totally Different Life)
In all death penalty cases, spending time with clients is important. Developing the trust of clients is not only necessary to manage the complexities of the litigation & deal with the stress of a potential execution; it's also key to effective advocacy. A client's life often depends on his lawyer's ability to create a mitigation narrative that contextualizes his poor decisions or violent behavior. Uncovering things about someone's background that no one has previously discovered--things that might be hard to discuss but are critically important--requires trust. Getting someone to acknowledge he has been the victim of child sexual abuse, neglect, or abandonment won't happen without the kind of comfort that takes hours and multiple visits to develop. Talking about sports, TV, popular culture, or anything else the client wants to discuss is absolutely appropriate to building a relationship that makes effective work possible.
Bryan Stevenson (Just Mercy: A Story of Justice and Redemption)
Walk openly, Marian used to say. Love even the threat and the pain, feel yourself fully alive, cast a bold shadow, accept, accept. What we call evil is only a groping towards good, part of the trial and error by which we move toward the perfected consciousness… God is kind? Life is good? Nature never did betray the heart that loved her? Why the reward she received for living intensely and generously and trying to die with dignity? Why the horror at the bridge her last clear sight of earth?...I do not accept, I am not reconciled. But one thing she did. She taught me the stupidity of the attempt to withdraw and be free of trouble and harm... She said, “You wondered what was in whale’s milk. Now you know. Think of the force down there, just telling things to get born, just to be!” I had had no answer for her then. Now I might have one. Yes, think of it, I might say. And think how random and indiscriminate it is, think how helplessly we must submit, think how impossible it is to control or direct it. Think how often beauty and delicacy and grace are choked out by weeds. Think how endless and dubious is the progress from weed to flower. Even alive, she never convinced me with her advocacy of biological perfectionism. She never persuaded me to ignore, or look upon as merely hard pleasures, the evil that I felt in every blight and smut and pest in my garden- that I felt, for that matter, squatting like a toad on my own heart. Think of the force of life, yes, but think of the component of darkness in it. One of the things that’s in whale’s milk is the promise of pain and death. And so? Admitting what is so obvious, what then? Would I wipe Marion Catlin out of my unperfected consciousness if I could? Would I forgo the pleasure of her company to escape the bleakness of her loss? Would I go back to my own formula, which was twilight sleep, to evade the pain she brought with her? Not for a moment. And so even in the gnashing of my teeth, I acknowledge my conversion. It turns out to be for me as I once told her it would be for her daughter. I shall be richer all my life for this sorrow.
Wallace Stegner (All the Little Live Things)
I now know that surrendering, allowing, and “BE-ing” is far more productive than grasping for control. I don't know why one child is born with autism and another isn't, or why some children have to fight cancer and some don't. I have lived long enough to know that life is not fair, never will be fair, and we shouldn’t expect it to be.
Jenn Bruer (Helping Effortlessly: A Book of Inspiration and Healing)
The problem is when progress becomes its own ideology—that is, when advocacy for incrementalism is seen as the astute and preferred mode of political transformation. It is never easy to win, but progress is also never sufficient. Incremental change keeps the grinding forces of oppression—death—in place. Actively advocating for this position is a moral failure.
Mychal Denzel Smith (Stakes Is High: Life After the American Dream)
We Lesbian Avengers have built this shrine. It stands for our fear. It stands for our grief. It stands for our rage. And it enshrines our intention to live fully and completely as who we are, wherever we are. We take the fire of action into our hearts. And we take it into our bodies. And we stand, here and now, to make it known that we are here, and here we will stay. Our fear does not consume us. Their fire will not consume us. We take that fire, and we make it our own.
Kelly J. Cogswell (Eating Fire: My Life as a Lesbian Avenger)
In accepting as two primary texts, Singer's Animal Liberation and Regan's The Case for Animal Rights--texts that valorize rationality--the animal defense movement reiterates a patriarchal disavowal of emotions as having a legitimate role in theory making. The problem is that while on the one hand it articulates positions against animal suffering, on the other hand animal rights theory dispenses with the idea that caring about and emotionally responding to this suffering can be appropriate sources of knowledge. Emotions and theory are related. One does not have to eviscerate theory of emotional content and reflection to present legitimate theory. Nor does the presence of emotional content and reflection eradicate or militate against thinking theoretically. By disavowing emotional responses, two major texts of animal defense close off the intellectual space for recognizing the role of emotions in knowledge and therefore theory making. As the issue of caring about suffering is problematized, difficulties with animal rights per se become apparent. Without a gender analysis, several important issues that accompany a focus on suffering are neglected, to the detriment of the movement. Animal rights theory offers a legitimating language for animal defense without acknowledging the indebtedness of the rights-holder to caring relationships. Nor does it provide models for theoretically engaging with our own emotional responses, since emotions are seen as untrustworthy. Because the animal advocacy movement has failed to incorporate an understanding of caring as a motivation for so many animal defense activists, and because it has not addressed the gendered nature of caring--that it is woman's duty to provide service to others, while it is men's choice--it has not addressed adequately the implications that a disproportionate number of activists are women motivated because they care about animal suffering. Animal rights theory that disowns or ignores emotions mirrors on the theoretical level the gendered emotional responses inherent in a patriarchal society. In this culture, women are supposed to do the emotional work for heterosexual intimate relationships: 'a man will come to expect that a woman's role in his life is to take care of his feelings and alleviate the discomfort involved in feeling.' At the cultural level, this may mean that women are doing the emotional work for the animal defense movement. And this emotional work takes place in the context of our own oppression.
Carol J. Adams
Talking about religion becomes irrelevant when your partner is being raped or your child is dying from a disease you can cure. The old phrase applies that if we are to prove ourselves good then we must not do nothing. We must not let illness prosper when we can cure it. We must not allow abuse when we can stop it and we must not give in to a disease that may be mind numbing and leads to violence. This is an advocacy not of reason alone but faith in each other, hope for our future, and love in accomplishing these goals without sacrificing self, but rather growing self and calling ourselves to self-giving, not self-sacrifice.
Leviak B. Kelly (Religion: The Ultimate STD: Living a Spiritual Life without Dogmatics or Cultural Destruction)
Buried within the canon of philosophy are the histories of numerous other philosophies, repressed systems of thought that sometimes emerge like cerebral ghosts to haunt the rational, daylight world of the lumen naturale. Plato’s transmigration of souls, Descartes’ pineal gland, Berkeley’s tar water, Nietzsche’s eternal return—these are the notions that embarrass philosophy, that are explained away with reference to ignorance of the times or idiosyncrasies of the thinker. But sometimes these cryptophilosophies refuse to go away: they appear again and again, in the work of thinker after thinker, a mass hallucination that occurs not in a crowd in space but in a series over time. Such is the case of exophilosophy. What is it? Like its peer exobiology, exophilosophy is the study of life beyond earth—specifically the philosophical study of life beyond earth. In the broadest sense its objects include all theological entities (gods and angels and demons as extraterrestrial life forms) and the thousand other alien figures that populate philosophy: the daemon of Socrates, the Übermensch of Nietzsche, the Other of phenomenology. Not only advocacy but also the critical analysis of supramundane entities pertains as well, and thus the ghosts scorned by Spinoza and the spiritualists exposed by Schopenhauer also take their rightful place in the history of exophilosophy.
Supervert (Extraterrestrial Sex Fetish)
Generally speaking a view of the available economic systems that have been tested historically must acknowledge the immense power of capitalism to generate living standards food housing education the amenities to a degree unprecedented in human civilization. The benefits of such a system while occasionally random and unpredictable with periods of undeniable stress and misery depression starvation and degradation are inevitably distributed to a greater and greater percentage of the population. The periods of economic stability also ensure a greater degree of popular political freedom and among the industrial Western democracies today despite occasional suppression of free speech quashing of dissent corruption of public officials and despite the tendency of legislation to serve the interests of the ruling business oligarchy the poisoning of the air water the chemical adulteration of food the obscene development of hideous weaponry the increased costs of simple survival the waste of human resources the ruin of cities the servitude of backward foreign populations the standards of life under capitalism by any criterion are far greater than under state socialism in whatever forms it is found British Swedish Cuban Soviet or Chinese. Thus the good that fierce advocacy of personal wealth accomplishes in the historical run of things outweighs the bad. And while we may not admire always the personal motives of our business leaders we can appreciate the inevitable percolation of the good life as it comes down through our native American soil. You cannot observe the bounteous beauty of our county nor take pleasure in its most ordinary institutions in peace and safety without acknowledging the extraordinary achievement of American civilization. There are no Japanese bandits lying in wait on the Tokaidoways after all. Drive down the turnpike past the pretty painted pipes of the oil refineries and no one will hurt you.
E.L. Doctorow
When she’s in a courtroom, Wendy Patrick, a deputy district attorney for San Diego, uses some of the roughest words in the English language. She has to, given that she prosecutes sex crimes. Yet just repeating the words is a challenge for a woman who not only holds a law degree but also degrees in theology and is an ordained Baptist minister. “I have to say (a particularly vulgar expletive) in court when I’m quoting other people, usually the defendants,” she admitted. There’s an important reason Patrick has to repeat vile language in court. “My job is to prove a case, to prove that a crime occurred,” she explained. “There’s often an element of coercion, of threat, (and) of fear. Colorful language and context is very relevant to proving the kind of emotional persuasion, the menacing, a flavor of how scary these guys are. The jury has to be made aware of how bad the situation was. Those words are disgusting.” It’s so bad, Patrick said, that on occasion a judge will ask her to tone things down, fearing a jury’s emotions will be improperly swayed. And yet Patrick continues to be surprised when she heads over to San Diego State University for her part-time work of teaching business ethics. “My students have no qualms about dropping the ‘F-bomb’ in class,” she said. “The culture in college campuses is that unless they’re disruptive or violating the rules, that’s (just) the way kids talk.” Experts say people swear for impact, but the widespread use of strong language may in fact lessen that impact, as well as lessen society’s ability to set apart certain ideas and words as sacred. . . . [C]onsider the now-conversational use of the texting abbreviation “OMG,” for “Oh, My God,” and how the full phrase often shows up in settings as benign as home-design shows without any recognition of its meaning by the speakers. . . . Diane Gottsman, an etiquette expert in San Antonio, in a blog about workers cleaning up their language, cited a 2012 Career Builder survey in which 57 percent of employers say they wouldn’t hire a candidate who used profanity. . . . She added, “It all comes down to respect: if you wouldn’t say it to your grandmother, you shouldn’t say it to your client, your boss, your girlfriend or your wife.” And what about Hollywood, which is often blamed for coarsening the language? According to Barbara Nicolosi, a Hollywood script consultant and film professor at Azusa Pacific University, an evangelical Christian school, lazy script writing is part of the explanation for the blue tide on television and in the movies. . . . By contrast, she said, “Bad writers go for the emotional punch of crass language,” hence the fire-hose spray of obscenities [in] some modern films, almost regardless of whether or not the subject demands it. . . . Nicolosi, who noted that “nobody misses the bad language” when it’s omitted from a script, said any change in the industry has to come from among its ranks: “Writers need to have a conversation among themselves and in the industry where we popularize much more responsible methods in storytelling,” she said. . . . That change can’t come quickly enough for Melissa Henson, director of grass-roots education and advocacy for the Parents Television Council, a pro-decency group. While conceding there is a market for “adult-themed” films and language, Henson said it may be smaller than some in the industry want to admit. “The volume of R-rated stuff that we’re seeing probably far outpaces what the market would support,” she said. By contrast, she added, “the rate of G-rated stuff is hardly sufficient to meet market demands.” . . . Henson believes arguments about an “artistic need” for profanity are disingenuous. “You often hear people try to make the argument that art reflects life,” Henson said. “I don’t hold to that. More often than not, ‘art’ shapes the way we live our lives, and it skews our perceptions of the kind of life we're supposed to live." [DN, Apr. 13, 2014]
Mark A. Kellner
[F]ollowers of Christ think differently than others. . . . Where do we look for the premises with which we begin our reasoning on the truth or acceptability of various proposals? We anchor ourselves to the word of God, as contained in the scriptures and in the teachings of modern prophets. Unless we are anchored to these truths as our major premises and assumptions, we cannot be sure that our conclusions are true. Being anchored to eternal truth will not protect us from the tribulation and persecution Jesus predicted (Matthew 13:21), but it will give us the peace that comes from faith in Jesus Christ and the knowledge that we are on the pathway to eternal life. . . . We oppose moral relativism, and we must help our youth avoid being deceived and persuaded by reasoning and conclusions based on its false premises. . . . We reject the modern idea that marriage is a relationship that exists primarily for the fulfillment of the individuals who enter into it, with either one of them being able to terminate it at will. We focus on the well-being of children, not just ourselves. . . . “God has commanded that the sacred powers of procreation are to be employed only between man and woman, lawfully wedded as husband and wife.” That declaration is not politically correct but it is true, and we are responsible to teach and practice its truth. That obviously sets us against many assumptions and practices in today’s world--the birth of millions of innocent children to unwed mothers being only one illustration. . . . Of course, we see the need to correct some long-standing deficiencies in legal protections and opportunities for women. But in our private behavior, as President Gordon B. Hinckley taught many years ago about the public sector, we believe that any effort “to create neuter gender of that which God created male and female will bring more problems than benefits.” . . . When we begin by measuring modern practices and proposals against what we know of God’s Plan and the premises given in the word of God and the teachings of His living prophets, we must anticipate that our conclusions will differ from persons who do not think in that way. But we are firm in this because we know that this puts us on safe ground, eternally. . . . [Some] persons . . . mistakenly believe that God’s love is so great and so unconditional that it will mercifully excuse them from obeying His laws or the conditions of His Plan. They reason backward from their desired conclusion, and assume that the fundamentals of God’s eternal law must adhere to their concepts. But this thinking is confused. The love of God does not supersede His commandments or His Plan. . . . The kingdom of glory to which we are assigned in the final judgment is not determined by love but by the law that God has given us--because of His love--to qualify us for eternal life, “the greatest of all the gifts of God” (D&C 14:7). Those who know that truth will surely think differently about many things than those who do not. . . . We cannot escape the conclusions, teachings, and advocacy of modern Pharisees. We must live in the world. But the teaching that we not be “of the world” (John 15:19; 17:14, 16) requires us to identify error and exclude it from our thinking, our desires, and our actions. [CES Evening with a General Authority, Feb. 8, 2013]
Dallin H. Oaks
The most important lesson to learn about devil’s advocacy isn’t the need for a formal contrarian position; it’s the need to interpret criticism as a noble function. An effective promotor fidei is not a token argumentative smarty-pants; it’s someone who deeply respects the Catholic Church and is trying to defend the faith by surfacing contrary arguments in situations where skepticism is unlikely to surface naturally.
Chip Heath (Decisive: How to Make Better Choices in Life and Work)
The kingdom of God is built on all that the kingdom of Satan is opposed to. Instead of rivalry, there is to be love. Instead of accusation, there is to be advocacy. Instead of violence, there is to be peace. Instead of domination, there is to be liberation. Instead of maintaining the vicious cycle of beastly empire, Jesus comes to establish the humane kingdom come from heaven. This is the gospel! The demonic is all that is negation, pro-death, and anti-human. Jesus brings all that is flourishing, life-affirming, and truly pro-life.
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
She viewed her advocacy not as a crusade for abstract principles but as a fight for justice for individual men and women disadvantaged by laws that discriminated on the basis of sex.
Jeffrey Rosen (Conversations with RBG: Ruth Bader Ginsburg on Life, Love, Liberty, and Law)
What good came of all this exploration? It was a question philosophes found irresistable. Progress was their almost irresistable answer. But Diderot, the secular pontiff of the Enlightenment, the editor of the Encyclopédie, did not agree. In 1773 he wrote a denunciation of explorers as agents of a new kind of barbarism. Base motives drove them: 'tyranny, crime, ambition, misery, curiousity, I know not what restlessness of spirit, the desire to know and the desire to see, boredom, the dislike of familiar pleasures' - all the baggage of the restless temperament. Lust for discovery was a new form of fanaticism on the part of men seeking 'islands to ravage, people to despoil, subjugate and massacre.' The explorers discovered people morally superior to themselves, because more natural or more civilized, while they, on their side, grew in savagery, far from the polite restraints that reined them in at home. 'All the long-range expeditions,' Diderot insisted, 'have reared a new generation of nomadic savages ... men who visit so many countries that they end by belonging to none ... amphibians who live on the surface of the waters,' deracinated, and, in the strictest sense of the word, demoralized. Certainly, the excesses explorers committed - of arrogance, of egotism, of exploitation - showed the folly of supposing that travel necessarily broadens the mind or improves the character. But Diderot exaggerated. Even as he wrote, the cases of disinterested exploration - for scientific or altruistic purposes - were multiplying. If the eighteenth century rediscovered the beauties of nature and the wonders of the picturesque, it was in part because explorers alerted domestic publics to the grandeurs of the world they discovered. If the conservation of species and landscape became, for the first time in Western history, an objective of imperial policy, it was because of what the historian Richard Grove has called 'green imperialism' - the awakened sense of stewardship inspired by the discovery of new Edens in remote oceans. If philosophers enlarged their view of human nature, and grappled earnestly and, on the whole, inclusively with questions about the admissability of formerly excluded humans - blacks, 'Hottentots,' Australian Aboriginals, and all other people estranged by their appearance or culture - to full membership of the moral community, it was because exploration made these brethren increasingly familiar. If critics of Western institutions were fortified in their strictures and encouraged in their advocacy of popular sovreignty, 'enlightened despotism,' 'free thinking,' civil liberties, and human 'rights,' it was, in part, because exploration acquainted them with challenging models from around the world of how society could be organized and life lived.
Felipe Fernández-Armesto (Pathfinders: A Global History of Exploration)
The best advocacy is always storytelling.
Willie Parker (Life's Work: A Moral Argument for Choice)
A college student who wants to file a complaint of sexual assault within the campus disciplinary system informs a university employee such as an assistant dean for student life, or perhaps the Title IX coordinator. That person eventually forwards the complaint to a university disciplinary panel that may be composed of, for example, an associate dean with a master's degree in English literature, a professor of chemistry, and a senior majoring in anthropology. Unlike criminal prosecutors, members of the disciplinary panels do not have access to subpoena powers or to crime labs. They often have no experience in fact-finding, arbitration, conflict resolution, or any other relevant skill set. There is, to put it mildly, little reason to expect such panels to have the experience, expertise, and resources necessary to adjudicate a contested claim of sexual assault. Making matters worse, most campus tribunals ban attorneys for the parties (even in an advisory capacity), rules of procedure and evidence are typically ad hoc, and no one can consult precedents because records of previous disputes are sealed due to privacy considerations. Campus "courts" therefore have an inherently kangoorish nature. Even trained police officers and prosecutors too often mishandle sexual assault cases, so it's not surprising that the amateurs running the show at universities tend to have a poor record. And indeed, some victims' advocacy groups, such as the Rape, Abuse and Incest National Network (RAINN), oppose having the government further encourage the campus judicial system to primarily handle campus sexual assault claims, because that means not treating rape as a serious crime. A logical solution, if federal intervention is indeed necessary, would be for OCR [US Department of Education's Office of Civil Rights] to mandate that universities encourage students who complain of sexual assault to report the assault immediately to the police, and that universities develop procedures to cooperate with police investigations. Concerns about victims' well-being when prosecutors decline to pursue a case could also be adjudicated in a real court, as a student could seek a civil protective order against her alleged assailant. OCR could have mandated or encouraged universities to cooperate with those civil proceedings, which in some cases might warrant excluding an alleged assailant from campus.
David E. Bernstein (Lawless: The Obama Administration's Unprecedented Assault on the Constitution and the Rule of Law)
There are people that are to champion the campaign and advocacy against the cycle of ungodliness and injustice in every nation.
Sunday Adelaja (The Mountain of Ignorance)
[T]he DSM alone does not establish standards. Physicians, other mental health workers, drug companies, advocacy groups, school systems, the courts, the Internet, and cable TV all get to vote on how the written word will actually be used and misused.
Allen Frances (Saving Normal: An Insider's Revolt Against Out-Of-Control Psychiatric Diagnosis, DSM-5, Big Pharma, and the Medicalization of Ordinary Life)
I have no scenery to help me and no words are written for me to speak. There is no curtain. But out of the vivid dream of somebody else’s life I have to create an atmosphere—for that is advocacy.
P.D. James (A Certain Justice (Adam Dalgliesh, #10))
Studies confirm a troubling, deeply-entrenched systematic and insidious problem, one which will not easily be redressed. Congress passed in 2003 the Prison Rape Elimination Act (PREA), but it was not set into action until midway through the administration of President Barack Obama in 2012. In spite of the delayed implementation—and advocacy groups for the sexually violated played a key role in the struggle to enforce it[112]—sexual violence is still an entrenched feature of U.S. mass incarceration and its social life. David
Mark Lewis Taylor (The Executed God: The Way of the Cross in Lockdown America)
Grace unfolds on every page [of Scripture]: God’s long march through the history of human rebellion and ruin to reach us with the love of his Son; the Savior’s humble service, sinless life, sacrificial death, victorious resurrection, and promised return; the Holy Spirit’s indwelling witness, power, and advocacy—all unswerving despite our wayward ways and hard hearts.
Bryan Chapell (Unlimited Grace: The Heart Chemistry That Frees from Sin and Fuels the Christian Life)
This psychology crap? I can guess where you're going with this tantrum, and in the interest of saving time — which seems to be an imperative for you — I would say that what is bullshit to you is a field of disciple that I've got a PhD is and will spend the rest of my life further researching, participating in, and advocating for. So if you're looking to persuade me that there isn't value in what I do, you're pushing water uphill.
J.R. Ward (Consumed (Firefighters, #1))
In almost every instance, it is better to ask clarifying questions first and to argue second. Before you advocate for a position, be sure to ask “Wait, what?” Inquiry, in other words, should always precede advocacy.
James E. Ryan (Wait, What?: And Life's Other Essential Questions)
One of the most accomplished experimental population geneticists today, Jerry Coyne, writes: "Evolutionary psychologists routinely confuse theory with idle speculation. Evolutionary psychology is utterly lacking in sound scientific grounding. Its stories do not qualify as science and they do not deserve the ascent or even the respect of the public." What provoked suck an unusual declaration? The recent publication of yet another theory of the "naturalness" of rape supposedly based on evolutionary biology. The idea is that men unable to find mates in the "usual way" can reproduce through rape; genes for rape then increase leading to the brain's acquisition of a "rape chip". All men are therefore potential rapists although they do not necessarily act on this potential depending on external circumstances. Coyne points out that this "I can't fight evolution" theory is falsified by the facts that 1/3rd of all rapes are of women too young or too old to reproduce, 20% do not involve vaginal penetration, 50% do not include ejaculation in the vagina, 22% involve violence in excess of that needed to force copulation, 10% of peace-time rapes are in gangs thus diluting each man's chance of reproducing, war-time rapes usually culminate in the murder and sexual mutilation of the victim, some rapists are wealthy giving them access to women without coercion, and many rapes are homosexual. So many rapes are non-reproductive that rape can't plausibly be viewed as a means of sperm transfer for disadvantaged men to achieve reproduction. Like all other mating acts, rape is about relationships; in this case domination. The assertion that all men are potential rapists is offensive enough to make men angry about the misuse of sexual selection theory as women and others outside of the sexual selection templates have been for years. Coyne has been prompted to say publicly what many have already observed: that evolutionary psychology is not science but advocacy; that evolutionary psychologists are guilty of indifference to scientific standards. They buttress strong claims with weak reasoning, weak data, and finagled statistics, and choose ideology over knowledge. Coyne points out "Freud's views lost credibility when people realized that they were not based on science, but were actually an ideological ediface; a myth about human life that was utterly resistant to scientific refutation. Evolutionary psychologists are now building a similar ediface. They too deal in dogmas rather than propositions of science." Worse even than being theorized as a latent rapist, the misuse of science offends Coyne. To a scientist, the scientific errors are far more inflammatory than its ideological implications.
Joan Roughgarden (Evolution's Rainbow: Diversity, Gender, and Sexuality in Nature and People)
Roume learned of the agreement nonetheless and warned Louverture that he was veering dangerously close to high treason. Louverture’s retaliation was swift. Within days, Stevens wrote, Roume was “no better than a dignified prisoner at the Cap.” From then on, Louverture only kept him as agent so that he could sign his decrees in France’s name and write sycophantic reports to Paris. In case his forceful advocacy on behalf of Louverture seemed suspicious, Roume’s reports ended with mentions that he had written them “entirely in my hand,” with “my handwriting,” and “my signature.
Philippe Girard (Toussaint Louverture: A Revolutionary Life)
Many autistic people have differences in sensory perception. Noises, sounds, textures, or other sensory input unremarkable to others can be painful or aversive to us.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
And that’s when we will finally seek the answer to a question that’s been at the back of our minds for most of our lives: exactly why am I different from those other people?
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
don’t know an age in which the Court has really led. Let’s return to Brown v. Board, probably the most celebrated decision of the twentieth century, and rightly so. But it wasn’t just Thurgood Marshall’s great advocacy and his careful plan working up to Brown. It was the aftermath of World War II; we had just fought a war against odious racism, and yet our own troops were separated by race.
Jeffrey Rosen (Conversations with RBG: Ruth Bader Ginsburg on Life, Love, Liberty, and Law)
Rather than seeking legal equality, MacKinnon argued, feminists should target instead the broader evil of social structures that “devalue” women. Accordingly, the feminists of the 1980s sought to resurrect many of the special protections for women that Ginsburg had opposed, from sweeping bans on pornography to child-rearing benefits for mothers but not fathers. The unexpected debate among feminists about whether Ginsburg’s advocacy hurt more than it helped women brings to mind Malcolm X’s attacks on Thurgood Marshall for being insufficiently black. It also explained some of the ambivalence within the women’s movement when Ginsburg was nominated to the Court.5
Jeffrey Rosen (Conversations with RBG: Ruth Bader Ginsburg on Life, Love, Liberty, and Law)
When I’m not “productive” (according to my own harsh standards), I struggle with guilt and a wilting sense of self worth. I often have to remind myself that this attitude is actually ableism, embedded deep in my thoughts—that I would never be so hard on an autistic friend as I am on myself.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
My interest in learning the names of things in the world has been with me for as long as I can remember.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
The names of things, specificity, mattered to me more than it seemed to matter to most other people I knew, and it was puzzling.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
the threat of life, so palpable among us, is a threat that can and will be countered by the Creator who continues the work of governance, order, and sustenance. Creation faith is the summons and invitation to trust the Subject of these verbs, even in the face of day-to-day, palpable incursions of chaos. The testimony of Israel pushes toward a verdict that the One embedded in these doxological statements can be trusted in the midst of any chaos, even that of exile and finally that of death.
Walter Brueggemann (Theology of the Old Testament: Testimony, Dispute, Advocacy)
our difficulty interpreting social cues as maliciousness, our sensory sensitivities as pickiness, or our difficulty with eye contact as disrespect, they are likely to mistreat us—especially if our explanations are then treated as evidence that we can’t be trusted to report accurately on our own experiences.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
To avert some of that mistreatment, we often spend major effort to appear more superficially “normal,” which can be necessary, but passing (or attempting to pass) as neurotypical in this way carries its own kind of damage.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
You spend a lot of time wondering what’s wrong without ever knowing why.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
Many adult autistic people come to a diagnosis or self-diagnosis due to burnout—a period when, after many years of struggling to cope, the demands of everyday life become increasingly difficult or impossible.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
People often wonder what the point is of identifying oneself as autistic in adulthood. The way they see it is, you’ve made it this far, what difference does it make now? What they don’t understand is how autistic people like me have only made it that far by clawing our way there, by struggling in silence, by turning ourselves inside out, and we can’t do it anymore.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
I’ve been surprised at how many autistic people I’ve chatted with who have had similar experiences with meditation, and I wonder if this is because of the way the autistic mind experiences the sensory world. Perhaps for us, to focus our attention on the present moment means that we let in a rush of unfiltered sensory information that is simply too much to endure...
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
often have somewhat delayed interoception, meaning that I may not realize I am hungry or tired or cold or hot until I am so hungry/tired/cold/hot that I am on the very brink of a breakdown.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
You spend a lot of time wondering what’s wrong without ever knowing why—and, for someone who values specificity? It produces the worst anxiety you can imagine.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
I still preferred the company of names, of fascinating things in the world, of words. I learned with the advent of universal internet access that my ideal medium for communication, for initial connection, was through written correspondence and chat interfaces.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
Not everyone is prepared for exchanges as intense and earnest as the ones I prefer. Not everyone sees hyperfocus to the exclusion of nearly all else as a strength. Not everyone considers encyclopedic memory an advantage, and not everyone regards passion for forms of writing that aren’t guaranteed to earn a fortune as admirable.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
What I’ve come to realize is that most people seem to like an exhausting array of things in a general sense, whereas I love a specific and carefully-curated array of things with all my heart.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
What are your interests, and why do you take pride in them? Why do they bring you pleasure, or a sense of security, or whatever benefit it is that they happen to bring you? How do these pursuits help you to feel more secure in who you are, and how do you feel about yourself when you have the chance to share them with others?
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
We construct systems, whether entirely of thought or by using some combination of thought and external manifestation, that help us to interpret data the world throws at us and also to find our place in relation to it.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
These are examples, however, of how we can sometimes be taken advantage of. Our loyalty and strong work ethic, combined with not always being able to read people, mean that we can end up in situations where we get saddled with more than our fair share and are overworked and underpaid.
Autistic Self Advocacy Network (Knowing Why: Adult-Diagnosed Autistic People on Life and Autism)
The most important lesson to learn about devil’s advocacy isn’t the need for a formal contrarian position; it’s the need to interpret criticism as a noble function.
Chip Heath (Decisive: How to Make Better Choices in Life and Work)
1.    Define and articulate the role and functions of social work in end-of-life care in a consistent manner across all settings. 2.    Address negative public and professional perceptions of social work internally and externally. 3.    Identify and articulate specific and unique contributions of the social work profession in end-of-life care. 4.    Facilitate and promote end-of-life social work research that demonstrates the utility and efficiency of social work in hospice. 5.    Facilitate collaborative advocacy at the macro level to ensure access to quality interdisciplinary end-of-life care for all people. 6.    Actively challenge shortsighted cost-saving initiatives that minimize the psychosocial and spiritual components of care for patients and families. 7.    Develop standards for effective models of practice in end-of-life care.
Joan N. Berzoff (Living With Dying: A Handbook for End-of-Life Healthcare Practitioners (End of Life Care: A Series))
Life's true value and meaning can only be known if we speak for the truth, not for our advocacy, but for the truth itself.
Kasey Collin P. Dumdum
Charles is difficult to pigeonhole politically. Tony Blair wrote that he considered him a “curious mixture of the traditional and the radical (at one level he was quite New Labour, at another definitely not) and of the princely and insecure.” He is certainly conservative in his old-fashioned dress and manners, his advocacy of traditional education in the arts and humanities, his reverence for classical architecture and the seventeenth-century Book of Common Prayer. But his forays into mysticism and his jeremiads against scientific progress, industrial development, and globalization give him an eccentric air. “One of the main purposes of the monarchy is to unite the country and not divide it,” said Kenneth Rose. When the Queen took the throne at age twenty-five, she was a blank slate, which gave her a great advantage in maintaining the neutrality necessary to preserve that unity. It was a gentler time, and she could develop her leadership style quietly. But it has also taken vigilance and discipline for her to keep her views private over so many decades. Charles has the disadvantage of a substantial public record of strong and sometimes contentious opinions, not to mention the private correspondence with government ministers protected by exemptions in the Freedom of Information Act that could come back to haunt him if any of it is made public. One letter that did leak was written in 1997 to a group of friends after a visit to Hong Kong and described the country’s leaders as “appalling old waxworks.
Sally Bedell Smith (Elizabeth the Queen: The Life of a Modern Monarch)
Persons such as Isaac Asimov and Carl Sagan say that tens of thousands (maybe tens of millions) of planets will fulfill the conditions for the support of life. And then they take the rather deceptive step from the ‘possibility of life’ to the ‘inevitability of life’ by such connivance as would shame a crooked gambler. They posit towering numbers of ‘civilizations’ on those ‘possibility-of-life planets’, at least half of them to be more advanced than the Civilization of Earth and Humankind. But there is a strong element of Advocacy Science in this. There is a great and powerful lobby advocating the existence of great numbers of superior civilizations. One reason for this is that the secular-liberal-agnostic-relativistic faction of scientists cannot allow the uniqueness of anything, not of Earth, not of Life, certainly not of Human Life, most certainly not of existing Human Civilization. To allow the uniqueness of any of these things, they would have to cease to be secular-liberal-agnostic-relativistic persons. And the shock of changing their style would kill all of them. Science Fiction also has a vested interest in there being a multiplicity of inhabited worlds and civilizations. That is one of the small number of things that Science Fiction is about. But Science Fiction is, after all, only a fiction.
R.A. Lafferty (It's Down the Slippery Cellar Stairs (Essays on Fantastic Literature 1))
My own job in Kenya was to help the refugees who had settled in the sprawling slums of Nairobi start their own businesses so they could support themselves and their families. Much of the work consisted of visiting the refugees in their small shacks, which often contained nothing more than a mattress, a kerosene lantern, a cooking pot, some boxes, and a few plastic pails to hold water and food. This kind of poverty—in which human beings are unable to satisfy their basic needs—is not something to which Jesuits, or anyone, aspires. Dehumanizing poverty is something that many Jesuits spend their entire lives combating, whether through direct work with the poor or advocacy on their behalf. The Jesuit goal of voluntary poverty in imitation of Christ is different from the involuntary poverty that is a scourge for billions across the globe. But the two are inextricably connected: living simply means that one needs less and takes less from the world, and is therefore more able to give to those who live in poverty. Living simply can aid the poor.
James Martin (The Jesuit Guide to (Almost) Everything: A Spirituality for Real Life)
There is an overflowing grace, for every great work.
Lailah Gifty Akita (Think Great: Be Great! (Beautiful Quotes, #1))
The early Methodist societies were in many ways semimonastic communities for ordinary lay people. The emphasis was on holiness of heart and life, a combination of personal piety and social activism, which was essentially a posture of kenosis. Methodism became the largest Christian movement in North America by the mid-nineteenth century because of the power of its class and band meetings to form Christian disciples. Class and band leaders were unpaid laity. Many holiness Methodists were unpaid lay leaders whose social justice advocacy reformed American culture. Palmer, for example, never received payment for her ministry, not even for travel expenses. This was a historic Methodist model of kenosis.
Elaine A. Heath (The Mystic Way of Evangelism: A Contemplative Vision for Christian Outreach)
If he could be hard on kings and cabinets, he was invariably kind to his colleagues.
John Taliaferro (All the Great Prizes : The Life of John Hay, from Lincoln to Roosevelt)
[I]n 1955, Klaus Koch proposed a construct of “deeds-consequences,” wherein he argued that the very structure of most sayings in the Book of Proverbs (and elsewhere in the Old Testament) assumed and affirmed that human deeds have automatic and inescapable consequences, so that acts for good or for ill produce their own “spheres of destiny.” The critical point in Koch’s argument is that in “foolish acts” - acts that violate Yahweh’s righteousness - Yahweh does not need to intervene directly in order to punish or reward, as in the covenant blessings and curses of Sinai. Rather, the deed carries within it the seed of its own consequence, punishment or reward, which is not imposed by an outside agent (Yahweh). Thus, for example, a lazy person suffers the consequence of poverty, without the instrusion of any punishing agent; likewise, carelessness in choosing friends will produce a life of dissolution, all on its own. Consequently, “responsible acts” - those that cohere with Yahweh’s ordering of creation - will result in good for self and for community. Yahweh is not at all visible in this process. But, according to Israel, Yahweh is nonetheless indispensable for the process. This is not, in Israel’s horizon, a self-propelled system of sanctions, but it is an enactment of Yahweh’s sovereign, faithful intentionality.
Walter Brueggemann (Theology of The Old Testament: Testimony, Dispute, Advocacy)
Mara Foundation is the nonprofit side of Mara’s business, a social enterprise focused on emerging entrepreneurs. We have myriad programs designed to address the complete life cycle of an entrepreneur’s business idea, from start-up advice right through to venture capital. My sister Rona, the foundation director, has been a dynamic force in ongoing advocacy for youth and women in business. Always someone with a keen eye for detail, she has secured partnerships for the Foundation with Ernst & Young to nurture and develop small and medium entrepreneurs (SMEs) in Africa and with UN Women, whose UN Women’s Knowledge Gateway for Women’s Economic Empowerment has operations in 80 countries. A spin-off of this is a program called Mara Mentor—tagline: Enable, Empower and Inspire—an online community that connects budding entrepreneurs with experienced and inspiring business leaders around the world.
Ashish J. Thakkar (The Lion Awakes: Adventures in Africa's Economic Miracle)
For the next quarters of a century, spiritualism, with its benevolent view of the soul and advocacy of social reform, was a serious concern for many suffragists.
Nancy Rubin Stuart (The Reluctant Spiritualist: The Life of Maggie Fox)
The Stoics’ advocacy of sexual reserve will sound prudish to modern readers, but they had a point. We live in an age of sexual indulgence, and for many people the consequences of this indulgence have been catastrophic in terms of their peace of mind.
William B. Irvine (A Guide to the Good Life: The Ancient Art of Stoic Joy)
Do I regret working 3000+ hours a year during the economic downturn, almost getting divorced, and almost missing the first 5 years of my child’s life? No.
Heidi K Brown (Untangling Fear in Lawyering: A Four-Step Journey Toward Powerful Advocacy)
EVOLUTION, ALTRUISM AND GENETIC SIMILARITY THEORY by J. PHILIPPE RUSHTON The reason people give preferential treatment to genetically similar others is both simple and profound: they thereby replicate their genes more effectively. Altruism is a very interesting phenomenon, even recognized by Darwin as an anomaly for his theory. How could it evolve through his hypothesized "survival of the fittest" individual when such behavior would appear to diminish personal fitness? If the most altruistic members of a group sacrificed themselves for others, they ran the risk of leaving fewer offspring to carry forward their genes for altruistic behavior? Hence altruism would be selected out, and indeed, selfishness would be selected in. Altruistic behaviors, however, occur in many animal species, some to the point of self-sacrifice (Wilson, 1975). For example, honey bees die when they sting in the process of protecting their nests. Darwin proposed the competition of "tribe with tribe" to explain altruism (1871, p. 179). Thus, a tribe of people willing to cooperate and, if necessary, sacrifice themselves for the common good would be victorious over tribes made up of those less willing or able. Subsequently Herbert Spencer (1892/93) extended this, suggesting that the operation of a 'code of amity' towards the members of their own group, and a 'code of enmity' toward those of out-groups prevailed in successful groups. In non-elaborated forms, some version of "group-selection" was held by most evolutionists for several decades. A degree of polarization followed [Wynne-Edwards' advocacy of group selection] As D. S. Wilson put it, "For the next decade, group selection rivaled Lamarkianism as the most thoroughly repudiated idea in evolutionary theory" Essentially, there did not seem to exist a mechanism by which altruistic individuals would leave more genes than individuals who cheated. The solution to this paradox is one of the triumphs that led to the new synthesis of sociobiology. Following Hamilton (1964) the answer proposed was that individuals behave so as to maximize their "inclusive fitness" rather than only their individual fitness by increasing the production of successful offspring by both themselves and their relatives, a process that has become known as kin selection. This formulation provided a conceptual breakthrough, redirecting the unit of analysis from the individual organism to his or her genes, for it is these which survive and are passed on. Some of the same genes will be found in siblings, nephews and nieces, grandchildren, cousins, etc., as well as offspring. If an animal sacrifices its life for its siblings' offspring, it ensures the survival of shared genes for, by common descent, it shares 50% of its genes with each sibling and 25% with each siblings' offspring. …the makeup of a gene pool causally affects the probability of any particular ideology being adopted, which subsequently affects relative gene frequencies. Religious, political, and other ideological battles may become as heated as they do because they have implications for genetic fitness; genotypes will thrive more in some cultures than others. … Obviously causation is complex, and it is not intended to reduce relationships between ethnic groups to a single cause. Fellow ethnics will not always stick together, nor is conflict inevitable between groups any more than it is between genetically distinct individuals. Behavioral outcomes are always mediated by multiple causes.
J. Philippe Rushton
Just as his own life had been a struggle, with pain that he recognized and had to tolerate and contain, Lincoln viewed all of American history as a struggle—one that the Founders foresaw and made contingencies for. “The assertion that ‘all men are created equal’ was of no practical use in effecting our separation from Great Britain,” Lincoln explained, “and it was placed in the Declaration, not for that, but for future use. Its authors meant it to be, thank God, it is now proving itself, a stumbling block to those who in after times might seek to turn a free people back into the hateful paths of despotism. They knew the proneness of prosperity to breed tyrants, and they meant when such should re-appear in this fair land and commence their vocation they should find left for them at least one hard nut to crack.” Slavery, Lincoln argued, presented just such a temptation, “now when we have grown fat, and have lost all dread of being slaves ourselves.” He argued that the South, in its advocacy of slavery, and the Douglas Democrats, in their apology for it, followed the same logic as that of kings and despots throughout the world who said that one group should work and another should benefit from it.
Joshua Wolf Shenk (Lincoln's Melancholy: How Depression Challenged a President and Fueled His Greatness)
It seems that we are caught in a big, self-perpetuating celebrity-fueled cycle that goes something like this: declining social mobility and diminishing life options lead to increasing dreams of celebrity fame and fortune. This, in turn, enhances the power and allure of celebrity, which cause a focus (perhaps with an ever-increasing narcissistic resolve) on extrinsic aspirations that leads to less happiness and distracts us (and society more generally) from actions that may enhance social mobility, such as education and advocacy for social change.
Timothy Caulfield (Is Gwyneth Paltrow Wrong About Everything?: When Celebrity Culture and Science Clash)
In all death penalty cases, spending time with clients is important. Developing the trust of clients is not only necessary to manage the complexities of the litigation and deal with the stress of a potential execution; it’s also key to effective advocacy. A client’s life often depends on his lawyer’s ability to create a mitigation narrative that contextualizes his poor decisions or violent behavior. Uncovering things about someone’s background that no one has previously discovered—things that might be hard to discuss but are critically important—requires trust.
Bryan Stevenson (Just Mercy: A Story of Justice and Redemption)
1) “How did I end up down this rabbit hole of being obsessed with men on the DL (down-low)? Why did I prefer playing more in the straight arena with the closet cases (as they were called in my day) and the bisexual men over the gay ones?” 2) “We didn’t identify in my day; you were either gay, bisexual, or straight. People will always label others or pigeonhole them without even knowing for sure who they really are. They presumably stereotype and judge just by your outward appearance.” 3) “It wasn't until the seventh grade that Sister Gloria would be my social studies teacher, and I began leaning more towards being an extrovert than the anxious introvert that I was. All the accolades go to her. She lit the flame under my ass that would be the catalyst for my advocacy. Her podium, located front and center of the classroom, became ground zero for me and where I found my voice.” 4) “Their taunting was my kryptonite. My peers hated me for no other reason than the fact that they thought I was gay. I was only thirteen and often wondered how they knew who I was before I did.” 5) “Evangelical Christian Anita Bryant (First Lady of Religious Bigotry), along with her minions, led a crusade against the LGBTQ community back in 1977 and said we were trying to recruit children and that ‘Homosexuals are human garbage.’ My first thoughts were, how unchristian and deplorable of her to even say something like that, not to mention, to make it her life’s mission promoting hate.” 6) “Are there any more Rev. Dr. Martin Luther King, Jr. kind of Christians in this country today? Dr. King knew about his friend’s homosexuality and arrest. Being a religious man and a pastor, Dr. King could have cast judgment and shunned Bayard Rustin like so many other religious leaders did at the time. But he didn’t. That, to me, is the true meaning of being a Christian. He loved Bayard unconditionally and was unbiased towards his sexual orientation. Dr. King was not a counterfeit Christian and practiced what he preached—and that, along with remembering what Jesus had said, ‘Love your neighbor as yourself,’ is the bottom line to Christianity and all faiths.” 7) “We are all God’s children! That is what I was taught in Catholic school. God doesn’t make mistakes—it’s as simple as that. Love is love—period! I don’t need anyone’s validation or approval, I define myself.” 8) “You will bake our cakes, you will provide us our due healthcare, you will do our joint tax returns, and yes, you will bless our unions, too. Otherwise, you cannot call yourselves Christians or even Americans, for that matter.” 9) “The torch has been passed. But we must never forget the LGBT pioneers that have come before and how they fought in the streets for our lives. Never forget the Stonewall riots of 1969 nor the social stigma put upon us during the HIV/AIDS epidemic from its onset in the early 1980s. Remember how many died alone because nobody cared. Finally, keep in mind how we were all pathologized and labeled in the medical books until 1973.
Michael Caputo
shared with me the vision for America that has guided him through five decades of advocacy. Ron said that, in his vision, “nobody in this country is deprived of the necessities of life—whether it’s food, whether it’s healthcare, whether it’s housing—in a country that’s as wealthy as ours.” To realize this vision, he said, “I wish there was a greater consciousness about how we’re all in this together. For those people who are opposed to [government aid] out of an animus to people who look different than they are…that lack of social solidarity causes harm to their own communities.
Heather McGhee (The Sum of Us: What Racism Costs Everyone and How We Can Prosper Together)