Civic Activism Quotes

It can be difficult to speak truth to power. Circumstances, however, have made doing so increasingly necessary.

Antidemocracy, executive predominance, and elite rule are basic elements of inverted totalitarianism. Antidemocracy does not take the form of overt attacks upon the idea of government by the people. Instead, politically it means encouraging what I have earlier dubbed “civic demobilization,” conditioning an electorate to being aroused for a brief spell, controlling its attention span, and then encouraging distraction or apathy. The intense pace of work and the extended working day, combined with job insecurity, is a formula for political demobilization, for privatizing the citizenry. It works indirectly. Citizens are encouraged to distrust their government and politicians; to concentrate upon their own interests; to begrudge their taxes; and to exchange active involvement for symbolic gratifications of patriotism, collective self-righteousness, and military prowess. Above all, depoliticization is promoted through society’s being enveloped in an atmosphere of collective fear and of individual powerlessness: fear of terrorists, loss of jobs, the uncertainties of pension plans, soaring health costs, and rising educational expenses.

If mutual aid, social co-operation, civic activism, hospitality or simply caring for others are the kind of things that really go to make civilizations, then this true history of civilization is only just starting to be written.

It is relatively easy to point fingers at political figures whose leadership tactics resulted in diminished optimism and increased despair during a time when millions of souls were starving for the exact opposite. It is not so easy to ask how one may have contributed to the creation and maintenance of the culture of disregard and discord which helped spawn the tragedy in the first place.

All of these arenas of American life are facets of the same widely discussed phenomenon: the decline of what is termed “social capital.” As defined by political scientist Robert Putnam in his book Bowling Alone, “… social capital refers to connections among individuals—social networks and the norms of reciprocity and trustworthiness that arise from them. In that sense social capital is closely related to what some have called ‘civic virtue.’” It’s the trust, friendships, group affiliations, helping, and expectation of being helped built up by actively participating in and being a member of all sorts of groups, ranging from book clubs, bowling clubs, bridge clubs, church groups, community organizations, and parent-teacher associations to political organizations, professional societies, rotary clubs, town meetings, unions, veterans associations, and others.

In our quest to become minimalists, we want to reduce the amount of things in our homes that require our care and attention. Fortunately, we have ample opportunity to do so—simply by shifting some of our pleasures and activities into the public realm. In fact, such action produces a pretty wonderful side effect. For when we hang out in parks, museums, movie houses, and coffee shops—instead of trying to create similar experiences in our own homes—we become significantly more socially active and civically engaged. By breaking down the walls of stuff around us, we’re able to get out into the world and enjoy fresher, more direct, and more rewarding experiences.

Democracy is not something we have by divine right. It is a hard-won privilege granted to us by those who came before us and fought for it. These were people who knew the tyranny and injustice of oppressive masters who would deny ordinary people a voice and basic human rights, such as freedom of expression and association. But we forget that democracy requires an active, informed, and engaged citizenry that seeks the well-being of all, not just their gang, in order to thrive.

manage to lead enriching lives, including special interests of their own. They go out to work or they study; they write or they teach; they weave or paint or play in musical groups; they are often involved in civic activities. Sometimes they do several of those things at once. Are they happy—or shall I say, happier than my generation? This is a question I cannot answer. In a sense, I think it irrelevant. Without hesitation I can affirm that they are more honest, more courageous

By deliberately withholding power, you generate more. By choosing to redirect it, you remember that the choice is yours. Such acts remind us how much dormant civic power we actually have—and how infrequently we ever activate that potential in full.

The elderly can also participate in some of these activities in senior centers, but there they can do them only with other old people, and often that makes them feel stigmatized, as if old is all they are. For many seniors, the library is the main place they interact with people from other generations.

Only the myopic magnifying lens of the television camera maintains the demonstration, march, and picketing as a modality of political expression; they have otherwise faded into meaninglessness since the end of the Vietnam War with the shift of urban form and activity. These acts and activities have been displaced over the past decade from the square and main street to the windswept emptiness of City Hall Mall or Federal Building Plaza. To encounter a ragtag mob of protesters in such places today renders them enve more pathetic, their marginality enforced by a physcial displacement into so unimportant, uninhabited, and unloved a civic location.

Like a new nation, Wikipedia inspires not only fanatic loyalty but also moral and civic dogmatism. Just as the U.S. uses its "Peace Corps" to rehabilitate imperial depredation with a bushy-tailed front group who teach ancient cultures how to take a dump, Wikipedia gives the radio-active bacteria mound of the Internet a fresh coat of paint.

Many of our most important civic institutions, from elections to jury trials to the very idea of majority rule, depend on dissenting voices. But when the group is literally capable of changing our perceptions, and when to stand alone is to activate primitive, powerful, and unconscious feelings of rejection, then the health of these institutions seems far more vulnerable than we think.

In their book American Grace: How Religion Divides and Unites Us, political scientists Robert Putnam and David Campbell analyzed a variety of data sources to describe how religious and nonreligious Americans differ. Common sense would tell you that the more time and money people give to their religious groups, the less they have left over for everything else. But common sense turns out to be wrong. Putnam and Campbell found that the more frequently people attend religious services, the more generous and charitable they become across the board.58 Of course religious people give a lot to religious charities, but they also give as much as or more than secular folk to secular charities such as the American Cancer Society.59 They spend a lot of time in service to their churches and synagogues, but they also spend more time than secular folk serving in neighborhood and civic associations of all sorts. Putnam and Campbell put their findings bluntly: By many different measures religiously observant Americans are better neighbors and better citizens than secular Americans—they are more generous with their time and money, especially in helping the needy, and they are more active in community life.60 Why are religious people better neighbors and citizens? To find out, Putnam and Campbell included on one of their surveys a long list of questions about religious beliefs (e.g., “Do you believe in hell? Do you agree that we will all be called before God to answer for our sins?”) as well as questions about religious practices (e.g., “How often do you read holy scriptures? How often do you pray?”). These beliefs and practices turned out to matter very little. Whether you believe in hell, whether you pray daily, whether you are a Catholic, Protestant, Jew, or Mormon … none of these things correlated with generosity. The only thing that was reliably and powerfully associated with the moral benefits of religion was how enmeshed people were in relationships with their co-religionists. It’s the friendships and group activities, carried out within a moral matrix that emphasizes selflessness. That’s what brings out the best in people. Putnam and Campbell reject the New Atheist emphasis on belief and reach a conclusion straight out of Durkheim: “It is religious belongingness that matters for neighborliness, not religious believing.”61

In his sermons, as in the book he published in 2005, The Myth of a Christian Nation, Boyd challenged the idea that America had been, or ever could be, a “Christian nation.” Taking his text from the Gospels, he reminded evangelicals that Christ’s kingdom was “not of this world,” and worldly kingdoms were the domain of fallen man. Evangelicals, he wrote, speak of “taking America back to God,” but the Constitution said nothing about a Christian nation, and America never remotely looked like the domain of God, certainly not in the days of slavery or of Jim Crow, and not today. A nation may have noble ideals and be committed to just principles, but of necessity it wields the “power over” of the sword, as opposed to the “power under” of the cross—which is that of Jesus’ self-sacrificial love. To identify the Kingdom of God with that of any version of the kingdom of the world is, he wrote, to engage in idolatry. The myth of a Christian nation, he continued, has led to the misconception that the American civil religion is real Christianity. Evangelicals, he wrote, spend our time striving to keep prayer in the public schools, “In God we trust” on our coins, and the Ten Commandments in public places. Might it not be, he asked, that the effort to defend prayer before civic functions reinforces the notion that prayer is a perfunctory social activity? And what if we spent all that energy serving each other with Christ-like love? We could, he wrote, feed the hungry, house the homeless, bridge the “ungodly racial gap,” and side with others whose rights are routinely trampled.

Alexis de Tocqueville warned that as the economy and government of America got bigger, citizens could become smaller: less practiced in the forms of everyday power, more dependent on vast distant social machines, more isolated and atomized--and therefore more susceptible to despotism. He warned that if the "habits of the heart" fed by civic clubs and active self-government evaporated, citizens would regress to pure egoism. They would stop thinking about things greater than their immediate circle. Public life would disappear. And that would only accelerate their own disempowerment. This is painfully close to a description of the United States since Trump and Europe since Brexit. And the only way to reverse this vicious cycle of retreat and atrophy is to reverse it: to find a sense of purpose that is greater than the self, and to exercise power with others and for others in democratic life.

Neo-primitivism’ is an observable process of cultural involution today that consists of a return to the behaviour of primitive masses, a decline of cultural memory and the appearance of social savagery. There are countless signs of this new primitivism: the rise of illiteracy in schools, the explosion of drug use, the Afro-Americanisation of popular music, the collapse of social codes, the retreat of general culture, mastery of knowledge and historical memory among young people, the dilution of contemporary art into the nihilist brutality of less-than-nothing, brutalising the masses and stripping them of culture by audiovisual media (the ‘cathode religion’),[185] the increase in criminal activity and barbarous behaviour (social savagery), the disappearance of a civic sense, the accelerated crumbling of homogeneous social norms and collective disciplines, the impoverishment of language, the reduction of social codes, and so on.

Of course, this is not an innocent activity—even though the tech companies disavow any responsibility for the material they publish and promote. They plead that they are mere platforms, neutral utilities for everyone’s use and everyone’s benefit. When Facebook was assailed for abetting the onslaught of false news stories during the 2016 presidential campaign—a steady stream of fabricated right-wing conspiracies that boosted Donald Trump’s candidacy—Mark Zuckerberg initially disclaimed any culpability. “Our goal is to give every person a voice,” he posted on Facebook, washing his hands of the matter. It’s galling to watch Zuckerberg walk away from the catastrophic collapse of the news business and the degradation of American civic culture, because his site has played such a seminal role in both. Though Zuckerberg denies it, the process of guiding the public to information is a source of tremendous cultural and political power. In the olden days, we described that power as gatekeeping—and it was a sacred obligation.

What is most dystopian about all of the digital houses designed for customized consumption is the implication that the entire landscape could be covered with new houses lacking any social or economic neighborhood context. Designers minimize the need for family or neighborhood interaction if they plan for digital surveillance as a route to ordering mass-produced commodities as well as handling work and civic life. If many external activities, such as paid work, exercise, shopping, seeking entertainment, and voting, are able to be done in-house through the various electronic communications systems, reasons for going outside decrease. The residents become isolated, although the house continues to function as a container for mass-produced goods and electronic media. In a landscape bristling with tens of thousands of digital houses and cell towers, where the ground is laced with hundreds of thousands of miles of fiber-optic cable, neighborhoods may not exist. Car journeys involving traffic problems may disappear, although the roads will be clogged with delivery vans.

Antidemocracy, executive predominance, and elite rule are basic elements of inverted totalitarianism. Antidemocracy does not take the form of overt attacks upon the idea of government by the people. Instead, politically it means encouraging what I have earlier dubbed “civic demobilization,” conditioning an electorate to being aroused for a brief spell, controlling its attention span, and then encouraging distraction or apathy. The intense pace of work and the extended working day, combined with job insecurity, is a formula for political demobilization, for privatizing the citizenry. It works indirectly. Citizens are encouraged to distrust their government and politicians; to concentrate upon their own interests; to begrudge their taxes; and to exchange active involvement for symbolic gratifications of patriotism, collective self-righteousness, and military prowess. Above all, depoliticization is promoted through society’s being enveloped in an atmosphere of collective fear and of individual powerlessness: fear of terrorists, loss of jobs, the uncertainties of pension plans, soaring health costs, and rising educational expenses.

we have much to learn from the struggles in Alabama and Mississippi in the early 1960s. In the spring of 1963 the Southern Christian Leadership Conference led by Dr. King launched a “fill the jails” campaign to desegregate downtown department stores and schools in Birmingham. But few local blacks were coming forward. Black adults were afraid of losing their jobs, local black preachers were reluctant to accept the leadership of an “Outsider,” and city police commissioner Bull Connor had everyone intimidated. Facing a major defeat, King was persuaded by his aide, James Bevel, to allow any child old enough to belong to a church to march. So on D-day, May 2, before the eyes of the whole nation, thousands of schoolchildren, many of them first graders, joined the movement and were beaten, fire-hosed, attacked by police dogs, and herded off to jail in paddy wagons and school buses. The result was what has been called the “Children’s Miracle.” Inspired and shamed into action, thousands of adults rushed to join the movement. All over the country rallies were called to express outrage against Bull Connor’s brutality. Locally, the power structure was forced to desegregate lunch counters and dressing rooms in downtown stores, hire blacks to work downtown, and begin desegregating the schools. Nationally, the Kennedy administration, which had been trying not to alienate white Dixiecrat voters, was forced to begin drafting civil rights legislation as the only way to forestall more Birminghams. The next year as part of Mississippi Freedom Summer, activists created Freedom Schools because the existing school system (like ours today) had been organized to produce subjects, not citizens. People in the community, both children and adults, needed to be empowered to exercise their civil and voting rights. A mental revolution was needed. To bring it about, reading, writing, and speaking skills were taught through discussions of black history, the power structure, and building a movement. Everyone took this revolutionary civics course, then chose from more academic subjects such as algebra and chemistry. All over Mississippi, in church basements and parish halls, on shady lawns and in abandoned buildings, volunteer teachers empowered thousands of children and adults through this community curriculum. The Freedom Schools of 1964 demonstrated that when Education involves young people in making community changes that matter to them, when it gives meaning to their lives in the present instead of preparing them only to make a living in the future, young people begin to believe in themselves and to dream of the future.

Grace and virtue imitate the order of nature, which is established by Divine wisdom. Now the order of nature is such that every natural agent pours forth its activity first and most of all on the things which are nearest to it: thus fire heats most what is next to it. In like manner God pours forth the gifts of His goodness first and most plentifully on the substances which are nearest to Him, as Dionysius declares (On the Celestial Hierarchy, VII). But the bestowal of benefits is an act of charity towards others. Therefore we ought to be most beneficent towards those who are most closely connected with us. Now one man's connection with another may be measured in reference to the various matters in which men are engaged together; (thus the intercourse of kinsmen is in natural matters, that of fellow-citizens is in civic matters, that of the faithful is in spiritual matters, and so forth): and various benefits should be conferred in various ways according to these various connections, because we ought in preference to bestow on each one such benefits as pertain to the matter in which, speaking simply, he is most closely connected with us. And yet this may vary according to the various requirements of time, place, or matter in hand: because in certain cases one ought, for instance, to succor a stranger, in extreme necessity, rather than one's own father, if he is not in such urgent need.

Foreign nongovernment organizations (NGOs) that support Russian democratic civic groups are a particular target of Russian accusations of foreign economic intrigue. In 2004, President Putin accused Russian NGOs of pursuing "dubious group and commercial interests" for taking foreign money. FSB Director Nikolai Patrushev told the Russian State Duma in 2005 that the FSB had uncovered spies working in foreign-sponsored NGOs. He further claimed, "Foreign secret services are ever more actively using non-traditional methods for their work and, with the help of different NGOs educational programs, are propagandizing their interests, particularly in the former Soviet Union." Patrushev accused the United States of placing spies undercover within the Peace Corps, which was expelled from Russia in 2002, the Saudi Red Crescent, and the Kuwaiti NGO Society for Social Reform. Patrushev attributed an economic motive to these perceived foreign plots, alleging that industrialized states did not want "a powerful economic competitor like Russia." Echoing Soviet-era accusations of nefarious Western economic intent, he claimed that Russia had lost billions of dollars per year due to U.S., EU, and Canadian "trade discrimination. Pushing for stronger regulation of NGOs, Patrushev said, "The imperfectness of legislation and lack of efficient mechanisms for state oversight creates a fertile ground for conducting intelligence operations under the guise of charity and other activities. In 2012, Putin signed the "foreign agent law," which ordered Russian civil rights organizations that received any foreign funding to register as "foreign agents.

Of course, not everyone agreed with Professor Glaude’s assessment. Joel C. Gregory, a white professor of preaching at Baylor University’s George W. Truett Theological Seminary and coauthor of What We Love about the Black Church,8 took issue with Glaude’s pronouncement of the Black Church’s death. Gregory, a self-described veteran of preaching in “more than two hundred African-American congregations, conferences, and conventions in more than twenty states each year,” found himself at a loss for an explanation of Glaude’s statements. Gregory offered six signs of vitality in the African-American church, including: thriving preaching, vitality in worship, continuing concern for social justice, active community service, high regard for education, and efforts at empowerment. Gregory contends that these signs of life can be found in African-American congregations in every historically black denomination and in varying regions across the country. He writes: Where is the obituary? I do not know any organization in America today that has the vitality of the black church. Lodges are dying, civic clubs are filled with octogenarians, volunteer organizations are languishing, and even the academy has to prove the worth of a degree. The government is divided, the schoolroom has become a war zone, mainline denominations are staggering, and evangelical megachurch juggernauts show signs of lagging. Above all this entropy stands one institution that is more vital than ever: the praising, preaching, and empowering black church.9 The back-and-forth between those pronouncing death and those highlighting life reveals the difficulty of defining “the Black Church.” In fact, we must admit that speaking of “the Black Church” remains a quixotic quest. “The Black Church” really exists as multiple black churches across denominational, theological, and regional lines. To some extent, we can define the Black Church by referring to the historically black denominations—National Baptist, Progressive Baptist, African Methodist Episcopal (AME), African Methodist Episcopal Zion (AMEZ), Church of God in Christ (COGIC), and so on. But increasingly we must recognize that one part of “the Black Church” exists as predominantly black congregations belonging to majority white denominations like the Southern Baptist Convention or even African-American members of predominantly white churches. Still, other quarters of “the Black Church” belong to nondenominational affinity groups like the many congregations involved in Word of Faith and “prosperity gospel” networks sponsored by leaders like Creflo A. Dollar Jr. and T. D. Jakes. Clearly “the Black Church” is not one thing. Black churches come in as many flavors as any other ethnic communion. Indeed, many African-Americans have experiences with many parts of the varied Black Church world.

In Micah 6:8, we find what has been called the Great Requirement: He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God. Just as the Great Commandment requires us to actively love our neighbors, the Great Requirement commands us to further the cause of justice.

Furthermore, the citizen contributed to this free self-governing community in not one but two ways. First, he practiced the virtues of the free man, including cultivating and growing the fruits of his economic freedom—something the average Florentine merchant or shopkeeper certainly understood. Second, he contributed by becoming an active part of civic life.

Yelling about justice without using common sense is just as useless as keeping quiet.

In many traditional societies, the political head is also a spiritual leader, and in others the secular leader is limited by ancient religious teachings. We Americans pride ourselves on separating church and state, rightly worried that citizens may lose freedoms if politicians mix their religious beliefs with their political agendas. But as a result we have created a wholly secular state that can't truly govern a people, because its activities ignore the needs of the soul and play out as if a human community were a mere aggregate of inanimate bodies. How could we run a country according to the most recent reckoning of pollsters unless we considered citizens as mere numbers?...If we could distinguish between a basic religious attitude and a system of beliefs, we might bring to our civic lives a spirit of reverence, an acknowledgement of mystery, and an appreciation for ritual, all in an atmosphere of tolerance.

And finally, now, to-day, when we are awakening to the fact that the perpetuity of republican institutions on this continent depends on the purification of the ballot, the civic training of voters, and the raising of voting to the plane of a solemn duty which a patriotic citizen neglects to his peril and to the peril of his children’s children,—in this day, when we are striving for a renaissance of civic virtue, what are we going to say to the black voter of the South? Are we going to tell him still that politics is a disreputable and useless form of human activity? Are we going to induce the best class of Negroes to take less and less interest in government, and to give up their right to take such an interest, without a protest? I am not saying a word against all legitimate efforts to purge the ballot of ignorance, pauperism, and crime. But few have pretended that the present movement for disfranchisement in the South is for such a purpose; it has been plainly and frankly declared in nearly every case that the object of the disfranchising laws is the elimination of the black man from politics.

Like his father, Andrew became actively involved in the civic affairs of his community. At the time, farm bureaus were forming throughout the country—cooperative organizations devoted to promoting the practical and economic interests of local farmers.10 When a national farm bureau was founded in 1919, Kehoe “volunteered to head [its] drive for membership.” Two years later, in April 1921, he was elected to the board of directors of its Bath Township unit. He did not retain that position for long. Just seven months later, he abruptly quit the organization.11 From that point on, he directed his energies toward an issue that had come to dominate the politics of his adopted hometown, one that would eventually obsess him to the point of madness.

They bought and sold in the black market—and thereby became willingly complicit in officially illegal activity. As a result of this lifestyle of defiance, any generalized sense of civic responsibility atrophied and any basic respect for the rule of law was compromised.

Another ambiguity in debates over work and welfare concerns time. Any duty to work must include a time dimension. Advocates of the new work regime often seem to assume that “workers” should always be working—occupying a full-time job (forty or more hours a week), forty-eight to fifty weeks a year (excluding leaves for illness, injury, or maternity), every year of their adult lives (excluding periods of full-time education), until retirement age. But why are these the only kind of “workers” who have fulfilled their moral or civic duties with respect to work? Arguably, we should consider someone a worker in good moral or civic standing even if he or she takes periods off from work—say, to do care work (if this is not considered “work”), to augment or develop new skills, to participate in activities that, though not considered “work,” promote social welfare, or to just take a break to do something more personally satisfying. Setting aside the details, the point is that even in a society that regards work as a duty, there can be a variety of work regimes and we should consider whether a less onerous regime, with more opportunity for leisure, would be both desirable and feasible.

American democracy is at risk. The risk comes not from some external threat but from disturbing internal trends: an erosion of the activities and capacities of citizenship. Americans have turned away from politics and the public sphere in large numbers, leaving our civic life impoverished. Citizens participate in public affairs less frequently, with less knowledge and enthusiasm, in fewer venues, and less equally than is healthy for a vibrant democratic polity.

The eastern English who settled New England, Fischer writes, were highly moralistic, had an acute awareness of social sin, strongly valued education, were very industrious, were highly time conscious, were emotionally buttoned up, valued town halls, and were active in civic life. That sounds a lot like New England today. Those from southern England who went to Virginia were more aristocratic. They built, when they could afford it, palatial homes, and had extended patriarchal families. They liked showy and frilly clothing, were more comfortable with class differences, and were less obsessed about staying on the clock.

Voting may or may not yield the outcome individuals want, but without it, there is no democratic society. Instead of allowing decisions to happen, be sure you take an active roll in making them. This way you don’t give up your power to make decisions. Little elections are a big deal. Voting is a key freedom of American life. Not making a choice is a choice. Letting things happen by default is a choice. If we give up our right to make a choice- we have made a choice. When we choose not to vote, we give our power away to others who will choose for us. Not voting is giving up your right to vote. Not voting is giving up your rights. Not voting is choosing to give up on a democratic society.

Let me say at once that I am no advocate for a foolish cosmopolitanism. I believe that a man must be a good patriot before he can be, and as the only possible way of being, a good citizen of the world. Experience teaches us that the average man who protests that his international feeling swamps his national feeling, that he does not care for his country because he cares so much for mankind, in actual practice proves himself the foe of mankind; that the man who says that he does not care to be a citizen of any one country, because he is the citizen of the world, is in fact usually an exceedingly undesirable citizen of whatever corner of the world he happens at the moment to be in. In the dim future all moral needs and moral standards may change; but at present, if a man can view his own country and all other countries from the same level with tepid indifference, it is wise to distrust him, just as it is wise to distrust the man who can take the same dispassionate view of his wife and mother. However broad and deep a man’s sympathies, however intense his activities, he need have no fear that they will be cramped by love of his native land. Now, this does not mean in the least that a man should not wish to do good outside of his native land. On the contrary, just as I think that the man who loves his family is more apt to be a good neighbor than the man who does not, so I think that the most useful member of the family of nations is normally a strongly patriotic nation. So far from patriotism being inconsistent with a proper regard for the rights of other nations, I hold that the true patriot, who is as jealous of national honor as a gentleman of his own honor, will be careful to see that the nations neither inflect nor suffer wrong, just as a gentleman scorns equally to wrong others or to suffer others to wrong him. I do not for one moment admit that a man should act deceitfully as a public servant in his dealing with other nations, any more than he should act deceitfully in his dealings as a private citizen with other private citizens. I do not for one moment admit that a nation should treat other nations in a different spirit from that in which an honorable man would treat other men.

Whipped or ice cream on your dumplings?" she asked them, once the crust browned and the filling bubbled. She sprinkled additional cinnamon sugar on top. Grace and Cade responded as one, "Ice cream." Cade leaned his elbows on the table, cut her a curious look. "I didn't think we had a thing in common." She gave him a repressive look. "Ice cream doesn't make us friends." Amelia scooped vanilla bean into the bowls with the dumplings. Her smile was small, secret, when she served their dessert, and she commented, "Friendships are born of likes and dislikes. Ice cream is binding." Not as far as Grace was concerned. Cade dug into his dessert. Amelia kept the conversation going. "I bet you're more alike than you realize." Why would that matter? Grace thought. She had no interest in this man. A simultaneous "doubtful" surprised them both. Amelia kept after them, Grace noted, pointing out, "You were both born, grew up, and never left Moonbright." "It's a great town," Cade said. "Family and friends are here." "You're here," Grace emphasized. Amelia patted her arm. "I'm very glad you've stayed. Cade, too. You're equally civic-minded." Grace blinked. We are? "The city council initiated Beautify Moonbright this spring, and you both volunteered." We did? Grace was surprised. Cade scratched his stubbled chin, said, "Mondays, I transport trees and mulch from Wholesale Gardens to grassy medians between roadways. Flower beds were planted along the nature trails to the public park." Grace hadn't realized he was part of the community effort. "I help with the planting. Most Wednesdays." Amelia was thoughtful. "You're both active at the senior center." Cade acknowledged, "I've thrown evening horseshoes against the Benson brothers. Lost. Turned around and beat them at cards." "I've never seen you there," Grace puzzled. "I stop by in the afternoons, drop off large-print library books and set up audio cassettes for those unable to read because of poor eyesight." "There's also Build a Future," Amelia went on to say. "Cade recently hauled scaffolding and worked on the roof at the latest home for single parents. Grace painted the bedrooms in record time." "The Sutter House," they said together. Once again. "Like minds," Amelia mused, as she sipped her sparkling water.

The problem with these top-down accounts of political change is that they privilege institutions over citizen agency and thus understate the role of civil society and different forms of civic activity. This is unfortunate because civil society, by making the exercise of state power more accountable to the public, can help to make state institutions more democratic.

The civic space is full of hidden agendas and corrupt activity; it’s no place to timidly accept the assertions of others. It’s intellectually lazy to agree with the same political party on every single issue. That’s a clear indication that we’ve been indoctrinated, which should never be an option for Christians.

Get so drunk with incorruptibility, you emerge a walking Wardencliffe. Get so drunk with accountability, no Rorschach can analyze your spirit.

Keep struggling, o brave soldier - keep struggling till politicians become an extinct species and politics an extinct profession.

We cannot stand accountable without offending a few pricks.

There's a small handful of very wealthy and powerful people who actively strategize and spend a lot of money (numbers with multiple commas) to make sure that you ignore politics and neglect your privileges that come with being an American citizen.

Beyond the Nature of Truth (The Sonnet) Do you realize how serious the situation is, Are you aware of the lives ruined by cruelty? Because if you stay aloof in your cloud castle, All talk of humanity is but a tale of fantasy. Can you tell the real from the unreal, Can you tell facts from fantasy? I am not talkin' in terms of neuroscience, I am askin' you as a human, of human responsibility. We can argue about the nature of truth all we want, But that won't alleviate the suffering of society. So the question is, do you know the worth of life, How far will you go to preserve another's serenity! Does human welfare overpower your insecurity? Or is the self still separate from society?

Solomon Cordwell Buenz has become Oakland’s most active designer of towers, thanks to its cost-conscious design approach and relationship with developers. Oz Erickson, principal of the Emerald Fund, liked SCB’s work so much that he hired them for two nearby projects in the Civic Center area. He credits SCB for both its aesthetics and its cost-conscious approach.

Tea Party Patriots, Inc., as an organization, believes in Fiscal Responsibility, Constitutionally Limited Government, and Free Markets. Tea Party Patriots, Inc. is a non-partisan grassroots organization of individuals united by our core values, which derive from the Declaration of Independence, the Constitution of the United States of America, and the Bill of Rights as explained in The Federalist Papers. We recognize and support the strength of a grassroots organization powered by activism and civic responsibility at a local level. We hold that the United States is a republic conceived by its architects as a nation whose people were granted “unalienable rights” by our Creator. Chief among these are the rights to “life, liberty and the pursuit of happiness.” The Tea Party Patriots stand with our Founders, as heirs to the Republic, to claim our rights and duties which preserve their legacy and our own. We hold, as did the Founders, that there exists an inherent benefit to our country when private property and prosperity are secured by natural law and the rights of the individual. As an organization we do not take stances on social issues. We urge members to engage fully on the social issues they consider important and aligned with their beliefs.

Once a country is included on the “counterinsurgency” list, or any other such category, a move is made to develop a CIA echelon, usually within the structure of whatever U.S. military organization exists there at the time. Then the CIA operation begins Phase I by proposing the introduction of some rather conventional aircraft. No developing country can resist such an offer, and this serves to create a base of operations, usually in a remote and potentially hostile area. While the aircraft program is getting started the Agency will set up a high frequency radio network, using radios positioned in villages throughout the host country. The local inhabitants are told that these radios will provide a warning of guerrilla activity. Phase II of such a project calls for the introduction of medium transport type aircraft that meet anti-guerrilla warfare support requirements. The crew training program continues, and every effort is made to develop an in-house maintenance capability. As the level of this activity increases, more and more Americans are brought in, ostensibly as instructors and advisers; at this phase many of the Americans are Army Special Forces personnel who begin civic action programs. The country is sold the idea that it is the Army in most developing nations that is the usual stabilizing influence and that it is the Army that can be trusted. This is the American doctrine; promoting the same idea, but in other words, it is a near paraphrase of the words of Chairman Mao. In the final phase of this effort, light transports and liaison type aircraft are introduced to be used for border surveillance, landing in remote areas, and for resupplying small groups of anti-guerrilla warfare troops who are operating away from fixed bases. These small specialized aircraft are usually augmented by helicopters. When the plan has developed this far, efforts are made to spread the program throughout the frontier area of the country. Villagers are encouraged to clear off small runways or helicopter landing pads, and more warning network radios are brought into remote areas. While this work is continuing, the government is told that these activities will develop their own military capability and that there will be a bonus economic benefit from such development, each complementing the other. It also makes the central government able to contact areas in which it may never have been able to operate before, and it will serve as a tripwire warning system for any real guerrilla activities that may arise in the area. There is no question that this whole political economic social program sounds very nice, and most host governments have taken the bait eagerly. What they do not realize, and in many cases what most of the U.S. Government does not realize, is that this is a CIA program, and it exists to develop intelligence. If it stopped there, it might be acceptable but intelligence serves as its own propellant, and before long the agents working on this type of project see, or perhaps are a factor in creating, internal dissension.

An innocent girl died because she happened to be in the wrong place at the wrong time when a monster needed to vent his rage. But on another level, it accomplished a tremendous amount. It caused us to become much better people, more caring and compassionate. It also inspired us to become active in a civic and political way—fighting for justice for crime victims and their families. It made us reach out to help others whom we might never have helped before.

The most important part of civics education is to turn students into active citizens.

Having a free press doesn’t mean anyone cares.

Civility is the everyday ethic of honoring the dignity of others as we would wish our own to be honored—an active commitment to justice, respect, and mutual responsibility in shared civic life.

As far as other important people go, university president Richard Levin believes “there are many ways to contribute to the well-being of society, and there are many forms of public service.” He rejects the notion that “people who choose a business career aren’t interested in being public-spirited,” asserting that “what’s outstanding about Yale graduates is that whatever career they choose, they end up being active participants in the civic life of the communities in which they live.

Civic imagination and innovation and creativity are emerging from local ecosystems now and radiating outward, and this great innovation, this great wave of localism that's now arriving, and you see it in how people eat and work and share and buy and move and live their everyday lives, this isn't some precious parochialism, this isn't some retreat into insularity, no. This is emergent. The localism of our time is networked powerfully. And so, for instance, consider the ways that strategies for making cities more bike-friendly have spread so rapidly from Copenhagen to New York to Austin to Boston to Seattle. Think about how experiments in participatory budgeting, where everyday citizens get a chance to allocate and decide upon the allocation of city funds. Those experiments have spread from Porto Alegre, Brazil to here in New York City, to the wards of Chicago. Migrant workers from Rome to Los Angeles and many cities between are now organizing to stage strikes to remind the people who live in their cities what a day without immigrants would look like. In China, all across that country, members of the New Citizens' Movement are beginning to activate and organize to fight official corruption and graft, and they're drawing the ire of officials there, but they're also drawing the attention of anti-corruption activists all around the world. In Seattle, where I'm from, we've become part of a great global array of cities that are now working together bypassing government altogether, national government altogether, in order to try to meet the carbon reduction goals of the Kyoto Protocol. All of these citizens, united, are forming a web, a great archipelago of power that allows us to bypass brokenness and monopolies of control.

In their authoritative 1995 work, Voice and Equality, political scientists Sidney Verba, Kay Lehman Schlozman, and Henry E. Brady demonstrated that political activity varied by class. Their study found that 86 percent of high-income people reported having voted, but only 52 percent of low-income people said they voted. And 73 percent of high-income people were involved with a political organization, compared to 29 percent of low-income people. A 2012 sequel by the same authors showed a widening of these patterns, as institutions of working-class participation such as trade unions continued to decline, while the influence of the wealthy concentrated. The affluent go to meetings, are active members of groups concerned with public issues, and develop “civic skills” far more than the poor do—and that disparity has been widening. The iconic Norman Rockwell painting of an ordinary working fellow standing up to speak his mind at a town meeting, meant to depict one of FDR’s Four Freedoms, belongs to another era. And yet, in the Trump rebellion, regular working people who had little regard for civic norms abruptly recovered their voices in a fashion characteristic of mass society—disaffected people sharing not always rational rage with an irrational leader. They even formed new, Tocqueville-style associations, the Tea Parties. Voice and Equality concluded that lower-income people participate at lower rates for three reasons: “they can’t” (because they lack the time or money); “they don’t want to” (because they don’t believe that politics will make a positive difference in their lives); and “nobody asked them” (the political system has few avenues of recruitment for lower-income people). In a survey of why so many people avoided politics, one key reason was that politics felt irrelevant. This view, of course, was also correlated by social class. Nobody in large corporations believes that politics is irrelevant. Trust in government—and in all major institutions—has been falling for half a century. When the American National Election Study first asked the question in 1958, 73 percent of Americans said they trusted the federal government to do the right thing “just about always” or “most of the time.” That sense of trust peaked in 1964, at 78 percent, and has been steadily dropping ever since. By 2015, it was down to just 19 percent. The

Judge Chin found no mitigating factors. “In a white-collar fraud case such as this, I would expect to see letters from family and friends and colleagues. But not a single letter has been submitted attesting to Mr. Madoff’s good deeds or good character or civic or charitable activities. The absence of such support is telling.” Given Madoff’s age, Judge Chin acknowledged that any sentence above twenty years was effectively a life sentence.

As the city developed, the democratic habits of the village would be often carried into its heretofore specialized activities, with a constant rotation of human functions and civic duties, and with a full participation by each citizen in every aspect of the common life. This sparse material culture, in many places little better than a subsistence regimen, gave rise to a new kind of economy of abundance, for it opened up virgin territories of mind and spirit that had hardly been explored, let alone cultivated. The result was not merely a torrential outpouring of ideas and images in drama, poetry, sculpture, painting, logic, mathematics, and philosophy; but a collective life more highly energized, more heightened in its capacity for esthetic expression and rational evaluation, than had ever been achieved before. Within a couple of centuries the Greeks discovered more about the nature and potentialities of man than the Egyptians or the Sumerians seem to have discovered in as many millenia. All these achievements were concentrated in the Greek polis, and in particular, in the greatest of these cities, Athens.

Across the ancient Roman Empire there were only four chariot teams, each designated by a color. By the fifth century, those had been reduced to two, the Blues and the Greens. At least once a week the gates of the Hippodrome would open, allowing thousands of Constantinople’s citizens to file in. To the left were the seats reserved for aristocrats and governmental officials. The closer that one could sit to the imperial loge, of course, the better. To the right were the sections for the regular citizens. Here, too, there were sharp divisions, first by team supporters and then by social status. And the divisions went deeper than that. The Blues and the Greens were not simply teams, but highly competitive clubs of sports fans, whose activities extended well beyond the games. They were, as historians refer to them, circus factions, and they had a clear organization. The faction leaders sat directly opposite the emperor; they were present for the award ceremonies and, in later centuries, took part in virtually all civic ceremonies inside and outside the Hippodrome. Emperors usually expressed a preference for one faction or the other (usually the Blues), and in later years the favored faction could occasionally provide an emperor with armed support against urban insurrections. It is not true, as one sometimes reads, that the factions were political parties. Instead, they were extremely enthusiastic fan clubs whose members, when unhappy, could become very, very dangerous.

Both of them knew that the Christian Civic League of Maine was not only vehemently anti-gay and anti-transgender, they were politically active and media savvy.

He gave active encouragement to every religious and civic society in the city and had a special interest in the Patriotic Junta, composed of politically disinterested influential citizens who urged governments and local businesses to adopt progressive ideas that were too daring for the time.

in countries where control of corruption works we find numerous political and civic associations as well as an active media,

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Christian faith is intrinsically political. But it cannot be identified with any specific politics. Christian theology endorses no particular model of politics. But it stands in critical judgment over all models. The human person is an essentially political being. But politics is not the end of human striving. The Church and government have distinct social roles. But those roles are necessarily interrelated. Christians have a duty to obey the laws of their nation. But they do not justify those laws by the laws’ own terms, and they may be obligated to disobey them. Christians may be loyal to their homeland. But that loyalty is subordinated to Christian discipleship. Christians have a mandate to participate in civic life. But that mandate may require abstaining from political activity. Christian faith is the leaven of political life. But Christian faith is always subversive of any regnant politics.

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【V信83113305】：Tufts University, located in Medford, Massachusetts, is a prestigious private research institution renowned for its academic excellence and vibrant campus life. Founded in 1852, Tufts offers a diverse range of undergraduate and graduate programs, with particular strengths in international relations, engineering, and the health sciences. The university's Fletcher School of Law and Diplomacy is one of the world's leading institutions for global affairs. Tufts emphasizes interdisciplinary learning, encouraging students to explore connections across fields. Its commitment to civic engagement and active citizenship is reflected in initiatives like the Tisch College of Civic Life. With a student body known for its intellectual curiosity and collaborative spirit, Tufts fosters a supportive yet challenging environment. The picturesque campus, just outside Boston, provides access to rich cultural and professional opportunities. Tufts' motto, "Peace and Light," underscores its dedication to knowledge and positive global impact.，申请学校!Tufts University成绩单塔夫茨大学成绩单Tufts University改成绩, 塔夫茨大学-大学毕业证成绩单, 塔夫茨大学学位证毕业证, Tufts毕业证定制, 申请学校!成绩单塔夫茨大学成绩单改成绩, 办理塔夫茨大学毕业证成绩单办理, 极速办塔夫茨大学毕业证Tufts University文凭学历制作, 学历证书!学历证书塔夫茨大学学历证书假文凭, 办理美国大学毕业证书

【V信83113305】：The University of Virginia (UVA), founded by Thomas Jefferson in 1819, is a prestigious public research university located in Charlottesville, Virginia. Renowned for its historic architecture, including the iconic Rotunda designed by Jefferson himself, UVA blends tradition with academic excellence. As a UNESCO World Heritage Site, its campus reflects Jefferson’s vision of an "Academical Village" fostering intellectual exchange. UVA offers top-ranked programs in law, business, medicine, and liberal arts, attracting students globally. Its strong emphasis on research and public service aligns with Jefferson’s ideals of leadership and civic engagement. The university’s vibrant student life, NCAA Division I athletics (the Cavaliers), and active Greek community contribute to a dynamic campus culture. Consistently ranked among the best public universities in the U.S., UVA combines rigorous academics with a commitment to honor and integrity, embodied in its student-run Honor System. A symbol of innovation and tradition, UVA continues to shape future leaders.，弗吉尼亚大学挂科了怎么办？UVA毕业证成绩单专业服务, 美国留学成绩单毕业证, 专业办理UVA弗吉尼亚大学成绩单高质学位证书服务, 办弗吉尼亚大学毕业证学位证书文凭认证-可查, UVA毕业证认证, 办理University of Virginia大学毕业证-弗吉尼亚大学, 办弗吉尼亚大学毕业证认证学历认证使馆认证, 弗吉尼亚大学留学成绩单毕业证

【V信83113305】：Chadron State College, located in the scenic town of Chadron, Nebraska, is a public liberal arts institution known for its strong academic programs and close-knit community. Founded in 1911, the college offers over 50 undergraduate and graduate degrees, with notable strengths in education, business, and criminal justice. Its small class sizes foster personalized learning, while its affordable tuition makes higher education accessible. The campus blends modern facilities with natural beauty, nestled near the Pine Ridge region, offering outdoor activities like hiking and camping. Students enjoy a vibrant campus life, with over 60 clubs, NCAA Division II athletics, and a supportive environment. Chadron State College prides itself on preparing graduates for successful careers and civic engagement, embodying its motto, "Teaching Tomorrow's Leaders."，CSC文凭制作, 购买查德隆州立学院成绩单, 办理美国大学毕业证书, 办理大学毕业证-查德隆州立学院, 查德隆州立学院毕业证成绩单在哪里能办理, 定制CSC毕业证, 查德隆州立学院文凭复刻

【V信83113305】：American University, located in Washington, D.C., is a prestigious private institution renowned for its strong emphasis on global engagement, public service, and interdisciplinary education. Founded in 1893, the university offers a diverse range of undergraduate, graduate, and professional programs, with notable strengths in international relations, political science, business, and communications. Its prime location in the nation’s capital provides students unparalleled access to internships, networking opportunities, and cultural experiences. AU is committed to fostering social responsibility and civic engagement, reflected in its vibrant campus life and active student organizations. With a focus on inclusivity and innovation, American University prepares graduates to become leaders in their fields, equipped with the skills to address complex global challenges. The university’s beautiful 90-acre campus and dedicated faculty further enhance its dynamic academic environment.，办理美利坚大学毕业证, 美国买文凭办理美利坚大学毕业证成绩单, 办理American University学历与学位证书投资未来的途径, 办理AU美利坚大学毕业证文凭, 美国毕业证办理, 想要真实感受AU美利坚大学版毕业证图片的品质点击查看详解, American University文凭制作流程确保学历真实性, 美利坚大学毕业证制作代办流程, Offer(American University成绩单)American University美利坚大学如何办理?

【V信83113305】：Tufts University, located in Medford, Massachusetts, is a prestigious private research institution renowned for its academic excellence and vibrant campus life. Founded in 1852, Tufts offers a diverse range of undergraduate and graduate programs, with strengths in international relations, engineering, and the health sciences. The university fosters a collaborative and interdisciplinary environment, encouraging students to engage in cutting-edge research and global initiatives. Its Fletcher School of Law and Diplomacy is one of the world's leading institutions for international affairs. Tufts' commitment to civic engagement and social responsibility is reflected in its active community partnerships and emphasis on public service. With a picturesque campus near Boston, students benefit from both a tight-knit community and access to urban opportunities. Tufts' innovative spirit and inclusive culture make it a standout choice for aspiring leaders.，1:1原版Tufts塔夫茨大学毕业证+Tufts成绩单, 购买塔夫茨大学文凭, 挂科办理Tufts University塔夫茨大学学历学位证, 学历证书!Tufts University学历证书塔夫茨大学学历证书Tufts University假文凭, 办理塔夫茨大学学历认证回国人员证明, 一流Tufts University塔夫茨大学学历精仿高质, Offer(Tufts成绩单)Tufts塔夫茨大学如何办理?, 办理塔夫茨大学文凭

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【V信83113305】：Presbyterian College, located in Clinton, South Carolina, is a private liberal arts institution rooted in the Presbyterian tradition. Founded in 1880, the college emphasizes academic excellence, spiritual growth, and community service. With a student-to-faculty ratio of 12:1, Presbyterian offers personalized education across 30 majors, including strong programs in business, sciences, and the humanities. The campus fosters a close-knit community, blending rigorous academics with a vibrant student life featuring NCAA Division I athletics, clubs, and faith-based activities. The college’s honor code reflects its commitment to integrity, while its global study programs encourage cultural engagement. Presbyterian’s mission—to develop leaders with moral courage and intellectual curiosity—shapes graduates who excel in careers and civic life, upholding values of service and lifelong learning.，一比一原版长老会学院毕业证购买, 1:1原版PC长老会学院毕业证+PC成绩单, 长老会学院毕业证成绩单在哪里能办理, 原版复刻美国长老会学院毕业证办理成绩单修改, 制作文凭长老会学院毕业证-PC毕业证书-毕业证, 美国Presbyterian College长老会学院毕业证成绩单在线制作办理, 高仿长老会学院文凭

【V信83113305】：The University of Maine at Farmington (UMF) is a public liberal arts college located in Farmington, Maine. Established in 1864, it is part of the University of Maine System and is known for its strong emphasis on undergraduate education, small class sizes, and a close-knit community. UMF offers a range of programs in arts, sciences, education, and professional studies, with a focus on personalized learning and student-faculty collaboration. The campus features historic buildings alongside modern facilities, creating a vibrant academic environment. Surrounded by the scenic beauty of western Maine, the university provides ample opportunities for outdoor activities, fostering a balanced lifestyle. UMF is committed to sustainability, diversity, and civic engagement, preparing students to become thoughtful leaders in their fields. With its supportive atmosphere and rigorous academics, UMF stands out as a top choice for students seeking a transformative educational experience.，美国University of Maine at Farmington缅因大学法明顿分校毕业证成绩单在线制作办理, 一比一原版UOMAF缅因大学法明顿分校毕业证购买, 想要真实感受缅因大学法明顿分校版毕业证图片的品质点击查看详解, 办理缅因大学法明顿分校毕业证, 如何获取缅因大学法明顿分校--毕业证本科学位证书, 哪里买缅因大学法明顿分校毕业证|UOMAF成绩单, University of Maine at Farmington缅因大学法明顿分校学位证书快速办理

【V信83113305】：Indiana University Northwest (IU Northwest) is a public university located in Gary, Indiana, as part of the Indiana University system. Established in 1963, it serves the diverse population of Northwest Indiana with a strong emphasis on community engagement, academic excellence, and student success. The university offers over 70 degree programs across various disciplines, including business, education, health sciences, and liberal arts. Known for its supportive learning environment, IU Northwest provides small class sizes, personalized attention, and opportunities for research and internships. The campus features modern facilities, including a state-of-the-art library and wellness center. Committed to inclusivity, the university fosters a vibrant multicultural community and actively promotes social mobility. With its focus on regional impact, IU Northwest plays a key role in workforce development and civic leadership in the area.，办理印第安纳大学西北分校学历认证回国人员证明, 正版-美国毕业证文凭学历证书, 修改印第安纳大学西北分校成绩单电子版gpa让学历更出色, IUN印第安纳大学西北分校毕业证制作代办流程, 办印第安纳大学西北分校毕业证学位证书文凭认证-可查, 办美国印第安纳大学西北分校文凭学历证书, 购买印第安纳大学西北分校毕业证, 原版定制印第安纳大学西北分校毕业证-IUN毕业证书-一比一制作, IUN印第安纳大学西北分校学位证书快速办理

【V信83113305】：The University of Pennsylvania, commonly known as Penn, is a prestigious Ivy League institution located in Philadelphia, Pennsylvania. Founded in 1740 by Benjamin Franklin, Penn is renowned for its rigorous academic programs, cutting-edge research, and vibrant campus life. It offers a wide range of undergraduate, graduate, and professional degrees across disciplines such as business, law, medicine, and engineering. The Wharton School, one of the world's top business schools, is a standout feature of the university. Penn's historic campus blends colonial architecture with modern facilities, fostering a dynamic learning environment. Known for its interdisciplinary approach, Penn encourages collaboration between schools and research centers. With a strong emphasis on innovation and civic engagement, the university continues to shape global leaders and groundbreaking discoveries. Its diverse student body and active alumni network further enhance its global reputation.，办宾夕法尼亚大学文凭学位证书成绩单GPA修改, University of Pennsylvania学位证书办理打开职业机遇之门, 宾夕法尼亚大学文凭复刻, 一比一原版宾夕法尼亚大学毕业证购买, 办理UOP大学毕业证-宾夕法尼亚大学, 哪里买宾夕法尼亚大学毕业证|University of Pennsylvania成绩单, 宾夕法尼亚大学文凭-University of Pennsylvania, 原版定制宾夕法尼亚大学毕业证-UOP毕业证书-一比一制作, 购买宾夕法尼亚大学毕业证

【V信83113305】：Saint Michael's College, located in Colchester, Vermont, is a private liberal arts college founded in 1904 by the Society of Saint Edmund. Known for its strong commitment to academic excellence and community service, the college offers a vibrant learning environment rooted in Catholic values. With a student-to-faculty ratio of 11:1, Saint Michael's emphasizes personalized education, fostering close relationships between students and professors. The curriculum blends liberal arts with professional programs, including notable majors in environmental studies, neuroscience, and journalism. Beyond academics, the college encourages civic engagement through initiatives like the Mobilization of Volunteer Efforts (MOVE). Its picturesque campus, nestled near the Green Mountains and Lake Champlain, provides a stunning backdrop for outdoor activities. Saint Michael's cultivates leaders who are intellectually curious, ethically grounded, and dedicated to making a positive impact in the world.，办理SMC大学毕业证-圣迈克尔学院, SMC留学成绩单毕业证, SMC圣迈克尔学院学位证书快速办理, 购买SMC毕业证, 圣迈克尔学院文凭复刻, 美国大学毕业证定制, 圣迈克尔学院-Saint Michael's College大学毕业证成绩单, 正版-美国Saint Michael's College毕业证文凭学历证书

【V信83113305】：Located in the charming town of Slippery Rock, Pennsylvania, Slippery Rock University (SRU) is a public liberal arts institution known for its strong academic programs and vibrant campus life. Founded in 1889 as a teacher's college, SRU has evolved into a comprehensive university offering over 150 undergraduate and graduate programs across fields like education, business, health sciences, and the arts. The university prides itself on small class sizes, hands-on learning, and a supportive community. Its scenic 660-acre campus features modern facilities, including state-of-the-art labs and recreational spaces. SRU also emphasizes sustainability and outdoor activities, leveraging its proximity to parks and trails. With a diverse student body and a commitment to student success, Slippery Rock University blends tradition with innovation, preparing graduates for meaningful careers and civic engagement.，宾夕法尼亚滑石大学毕业证, 正版-美国Slippery Rock University of Pennsylvania毕业证文凭学历证书, 办理宾夕法尼亚滑石大学毕业证-SRUOP毕业证书-毕业证, Slippery Rock University of Pennsylvania宾夕法尼亚滑石大学原版购买, SRUOP留学成绩单毕业证, 办理真实SRUOP毕业证成绩单留信网认证, Slippery Rock University of Pennsylvania文凭制作流程学术背后的努力, Slippery Rock University of Pennsylvania文凭毕业证丢失怎么购买, 美国办宾夕法尼亚滑石大学毕业证办成绩单购买

【V信83113305】：William Woods University is a private institution located in Fulton, Missouri, known for its strong emphasis on liberal arts and professional education. Founded in 1870, the university offers a range of undergraduate and graduate programs, including business, education, and equestrian studies, the latter being one of its most distinctive offerings. With a student-centered approach, William Woods fosters a close-knit community, providing personalized attention and hands-on learning opportunities. The campus features modern facilities, such as the McNutt Campus Center and the Cutlip Auditorium, alongside historic buildings that reflect its rich heritage. The university also emphasizes leadership development, integrating it into curricula and extracurricular activities. Accredited by the Higher Learning Commission, William Woods is committed to academic excellence, preparing students for successful careers and civic engagement. Its scenic campus and supportive environment make it a unique choice for higher education.，WWU毕业证文凭-威廉伍德大学毕业证, 极速办William Woods University威廉伍德大学毕业证William Woods University文凭学历制作, 美国本科毕业证, William Woods University威廉伍德大学颁发典礼学术荣誉颁奖感受博士生的光荣时刻, 如何办理威廉伍德大学学历学位证, 【美国篇】威廉伍德大学毕业证成绩单, 专业办理William Woods University威廉伍德大学成绩单高质学位证书服务, 高质WWU威廉伍德大学成绩单办理安全可靠的文凭服务

【V信83113305】：Winthrop University, located in Rock Hill, South Carolina, is a distinguished public liberal arts institution known for its commitment to academic excellence and student success. Founded in 1886, the university offers a vibrant learning environment with over 100 undergraduate and graduate programs across disciplines such as business, education, fine arts, and sciences. Winthrop emphasizes personalized education, fostering close faculty-student interactions and hands-on learning opportunities. Its picturesque campus blends historic architecture with modern facilities, creating an inspiring atmosphere for intellectual growth. Recognized for its diversity and inclusive community, Winthrop actively promotes leadership development and civic engagement. With a strong alumni network and a reputation for producing career-ready graduates, the university continues to uphold its motto, "Live, Learn, Lead," shaping future leaders for a global society.，温斯洛普大学学位证毕业证, Winthrop UniversitydiplomaWinthrop University温斯洛普大学挂科处理解决方案, 美国WU毕业证仪式感|购买WU温斯洛普大学学位证, 一流WU温斯洛普大学学历精仿高质, 一比一原版温斯洛普大学毕业证购买, 购买温斯洛普大学成绩单, 申请学校!WU成绩单温斯洛普大学成绩单WU改成绩, 极速办WU温斯洛普大学毕业证WU文凭学历制作, 温斯洛普大学原版购买

【V信83113305】：Keene State College, located in the picturesque town of Keene, New Hampshire, is a public liberal arts institution known for its strong academic programs and vibrant campus life. Founded in 1909, the college offers a diverse range of undergraduate and graduate degrees, with notable strengths in education, health sciences, and the arts. Its small class sizes foster close student-faculty interactions, emphasizing hands-on learning and research opportunities. The campus features modern facilities, including the state-of-the-art Science Center and the Redfern Arts Center, which hosts cultural events. Students enjoy a lively community with over 80 clubs, NCAA Division III athletics, and outdoor recreational activities in the nearby Monadnock region. Committed to sustainability, Keene State integrates eco-friendly practices into campus operations. With a focus on civic engagement, the college encourages students to participate in service-learning and global initiatives, preparing them for meaningful careers and responsible citizenship. Keene State’s blend of academic rigor and community spirit makes it a distinctive choice for higher education.，留学生买毕业证毕业证文凭成绩单办理, 挂科办理基恩州立学院毕业证文凭, 学历证书!学历证书基恩州立学院学历证书假文凭, 办基恩州立学院成绩单, KSC基恩州立学院颁发典礼学术荣誉颁奖感受博士生的光荣时刻, 原版定制基恩州立学院毕业证-KSC毕业证书-一比一制作, 美国大学文凭购买

【V信83113305】：Brandeis University, located in Waltham, Massachusetts, is a prestigious private research institution known for its strong emphasis on social justice, liberal arts, and interdisciplinary learning. Founded in 1948 and named after Supreme Court Justice Louis D. Brandeis, the university reflects his values of academic excellence and civic engagement. With a mid-sized student body, Brandeis fosters a close-knit community while offering rigorous programs across humanities, sciences, and business. Its Heller School for Social Policy and Management is particularly renowned. The campus blends modern facilities with green spaces, creating an inspiring environment. Committed to diversity and inclusion, Brandeis attracts students globally, encouraging critical thinking and activism. Its vibrant campus life, combined with proximity to Boston, enriches both academic and cultural experiences.，如何办理Brandeis University布兰戴斯大学学历学位证, 一比一原版Brandeis University布兰戴斯大学毕业证购买, 办理美国Brandeis University本科学历, 高仿布兰戴斯大学文凭, 办理布兰戴斯大学成绩单高质量保密的个性化服务, Offer(BU成绩单)布兰戴斯大学如何办理?, 高质BU布兰戴斯大学成绩单办理安全可靠的文凭服务, 购买布兰戴斯大学毕业证, 办理布兰戴斯大学学历认证回国人员证明

【V信83113305】：Chadron State College, located in the scenic Pine Ridge region of Nebraska, is a public liberal arts institution known for its strong academic programs and close-knit community. Founded in 1911, the college offers over 50 undergraduate and graduate degrees, with notable strengths in education, business, and criminal justice. Its small class sizes foster personalized learning, while its affordable tuition makes higher education accessible. The campus blends modern facilities with natural beauty, surrounded by the rugged landscapes of the Nebraska National Forest. Students enjoy outdoor activities like hiking and camping, alongside vibrant campus life featuring athletics, clubs, and cultural events. As part of the Nebraska State College System, Chadron State emphasizes leadership, service, and hands-on learning, preparing graduates for successful careers and civic engagement. With a proud tradition and forward-looking vision, it remains a cornerstone of regional education.，美国毕业证认证, 办理CSC大学毕业证-查德隆州立学院, 美国本科毕业证, 查德隆州立学院-CSC大学毕业证成绩单, 毕业证文凭-查德隆州立学院毕业证, 办查德隆州立学院毕业证CSC Diploma, 美国Chadron State College查德隆州立学院毕业证成绩单在线制作办理, 办理真实毕业证成绩单留信网认证

【V信83113305】：Prescott College, located in Arizona, USA, is a unique liberal arts institution renowned for its emphasis on experiential learning, environmental stewardship, and social justice. Founded in 1966, the college offers undergraduate, graduate, and doctoral programs with a focus on interdisciplinary studies, sustainability, and community engagement. Prescott stands out for its student-centered approach, allowing learners to design personalized curricula tailored to their passions and career goals. The college’s commitment to hands-on education is reflected in its field-based courses, research opportunities, and global study programs. With a strong dedication to environmental ethics and activism, Prescott fosters a culture of critical thinking and civic responsibility. Its small class sizes and close faculty-student relationships create a supportive, collaborative learning environment. Prescott College is ideal for students seeking an unconventional, purpose-driven education that blends academic rigor with real-world impact.，购买美国毕业证, 高仿普雷斯科特学院文凭, 办普雷斯科特学院成绩单, 一比一原版普雷斯科特学院毕业证购买, 哪里买普雷斯科特学院毕业证|Prescott College成绩单, 普雷斯科特学院-大学毕业证成绩单, 高质PC普雷斯科特学院成绩单办理安全可靠的文凭服务, 办理美国普雷斯科特学院毕业证Prescott College文凭版本