Cultural Appropriation Short Quotes

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And then it hit me. Don’t we claim to know how the game of life ends? And if we do, shouldn’t that affect the way we interpret and respond to the Enemy’s short-term victories and temporary advances? If our sins are forgiven and our destiny assured, if we are joint heirs with Jesus and certain he’s coming back to set all wrongs right, then despair and panic over the latest court decision, or even the steady erosion of morality in our culture, hardly seem like appropriate responses.
Larry Osborne (Thriving in Babylon: Why Hope, Humility, and Wisdom Matter in a Godless Culture)
The adepts of certain forms of yoga affirm that most of the techniques appropriate to other ages are impracticable in the age in which we live, in which life is too short to bring them to fulfillment. The methods they propose as most suitable for the modem age can only be taught secretly, since they sometimes contradict religious and ethical concepts and taboos which are inherited from past times but whose value few individuals are mentally free to challenge. [...] Yoga is often spoken of as though it were a system of exercises, physical culture for the mind and body. This is true to a certain extent in the preliminary stages connected with Hatha yoga. Although it is absolutely unnecessary to utilize this training to attain the highest forms of realization, it is such a great aid, such a useful preparation, that there seems no advantage to be had in neglecting it.
Alain Daniélou (Yoga: Mastering the Secrets of Matter and the Universe)
The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.
R.F. Georgy (Absolution: A Palestinian Israeli Love Story)
Dreams in which the dead interact with the living are typically so powerful and lucid that there is no denying contact was real. They also fill us with renewed life and break up grief or depression. In chapter 16, on communicating with the dead, you will learn how to make such dreams come about. Another set of dreams in which the dead appear can be the stuff of horror. If you have had a nightmare concerning someone who has recently passed, know that you are looking into the face of personal inner conflict. You might dream, for instance, that your dead mother is buried alive or comes out of her grave in a corrupted body in search of you. What you are looking at here is the clash of two sets of ideas about death. On the one hand, a person is dead and rotting; on the other hand, that same person is still alive. The inner self uses the appropriate symbols to try to come to terms with the contradiction of being alive and dead at the same time. I am not sure to what extent people on the other side actually participate in these dreams. My private experience has given me the impression that the dreams are triggered by attempts of the departed for contact. The macabre images we use to deal with the contradiction, however, are ours alone and stem from cultural attitudes about death and the body. The conflict could lie in a different direction altogether. As a demonstration of how complex such dreams can be, I offer a simple one I had shortly after the death of my cat Twyla. It was a nightmare constructed out of human guilt. Even though I loved Twyla, for a combination of reasons she was only second best in the hierarchy of house pets. I had never done anything to hurt her, and her death was natural. Still I felt guilt, as though not giving her the full measure of my love was the direct cause of her death. She came to me in a dream skinned alive, a bloody mass of muscle, sinew, veins, and arteries. I looked at her, horror-struck at what I had done. Given her condition, I could not understand why she seemed perfectly healthy and happy and full of affection for me. I’m ashamed to admit that it took me over a week to understand what this nightmare was about. The skinning depicted the ugly fate of many animals in human hands. For Twyla, the picture was particularly apt because we used to joke about selling her for her fur, which was gorgeous, like the coat of a gray seal. My subconscious had also incorporated the callous adage “There is more than one way to skin a cat.” This multivalent graphic, typical of dreams, brought my feelings of guilt to the surface. But the real meaning was more profound and once discovered assuaged my conscience. Twyla’s coat represented her mortal body, her outer shell. What she showed me was more than “skin deep” — the real Twyla underneath,
Julia Assante (The Last Frontier: Exploring the Afterlife and Transforming Our Fear of Death)
Criticizing privately might be appropriate in certain, sensitive cases, but in general both criticism and praise should be public. Your people have to understand that certain behaviors or performance are unacceptable. Otherwise they’ll wonder why the organization allows it. When leaders share both criticism and praise publicly, team members learn about the high performance culture you’re striving to create.
David Cote (Winning Now, Winning Later: How Companies Can Succeed in the Short Term While Investing for the Long Term)
Victor, Andy, and I sat waiting at the café within Miss Selfridge (the young fashion section of the department store) for our entourage to finish shopping. I took this opportunity to seek their advice.               “Tad proposed to me at the Oriental Club,” I declared nonchalantly.               “I know,” came Andy’s reply.               Boggled by his response, I questioned, “Why didn’t you ask me about it?” “I was waiting for you to tell me,” he answered. “He also gave you a key to his town house.” Shocked by his knowingness, I exclaimed, “How did you know?” “I know more about you than you,” he teased. Both men laughed at me. I looked at my teacher, confused. “You knew, too?” “Of course I did. I was present when Tad sought your Valet’s permission.” “Why did Tad come to you for permission?” I questioned. Victor promulgated, “Because he’s an honourable gentleman and a true romantic.” Andy nodded in agreement. My chaperone vociferated, “I’m your guardian, so he came to me to ask for your hand.” “Ask for my hand!” I exclaimed. “I’m not planning to marry him…” Before I could continue, my Valet pronounced, “Then it’s settled. You don’t want to be his property.” “I’m nobody’s property but my own!” I cried. The men burst into mirth. “I’m glad you are being sensible. In the Arab culture, being a kept boy is similar to being in a heterosexual marriage. The dominant partner has total control of his ‘wife boy,’” Triqueros commented. “I’m nobody’s ‘wife boy’!” I burst out. “And definitely not Tad’s.” “Very well then. It’s settled that you are not taking up his offer. I’ll convey your sentiments,” Andy finalized. Case closed. “I can tell him myself. I don’t need you to do it for me,” I voiced. Victor cited, “Since you are Andy’s charge, it is appropriate for him to act on your behalf to inform the intended of your decision. It’s customary protocol, as a man asks the father for his daughter’s hand.” I argued, “But I’m not a girl. I’m a boy who can make his own decisions. I am responsible for me!” Both mentors laughed again. “Are you sure about that?” my lover ruffled my hair and sniggered. “You could have fooled me.” My chaperone and I started a playful tug-of-war until my judicious professor put a stop to our silliness. “Young, stop this absurdity,” Triqueros commanded. “As I’d promised, I’m giving you a short lesson about the ‘real’ England. The existing British monarchy.” His words perked my attention.
Young (Turpitude (A Harem Boy's Saga Book 4))
the collective failure of an organization to provide an appropriate and professional service to people because of their colour, culture or ethnic origin. It can be seen or detected in processes, attitudes and behaviour which amount to discrimination through unwitting prejudice, ignorance, thoughtlessness, and racist stereotyping which disadvantage minority ethnic people.
Ali Rattansi (Racism: A Very Short Introduction (Very Short Introductions))
While it is beneficial for a child to feel bad when anticipating a loss of connection with those who are devoted to him and his well-being and development, it is crucially important for parents to understand that it is unwise to ever exploit this conscience. We must never intentionally make a child feel bad, guilty, or ashamed in order to get him to be good. Abusing the attachment conscience evokes deep insecurities in the child and may induce him to shut it right down for fear of being hurt. The consequences are not worth any short-term gains in behavioral goals. If we find ourselves shocked by the behavioral changes that come in the wake of peer orientation, it is because what is acceptable to peers is vastly different from what is acceptable to parents. Likewise, what alienates peers is a far cry from what alienates parents. The attachment conscience is serving a new master. When a child tries to find favor with peers instead of parents, the motivation to be good for the parents drops significantly. If the values of the peers differ from those of the parents, the child's behavior will also change accordingly. This change in behavior reveals that the values of the parents had never been truly internalized, genuinely made the child's own. They functioned mostly as instruments of finding favor. Children do not internalize values — make them their own — until adolescence. Thus the changes in a peer-oriented child's behavior do not mean that his values have changed, only that the direction of his attachment instinct has altered course. Parental values such as studying, working toward a goal, the pursuit of excellence, respect for society, the realization of potential, the development of talent, the pursuit of a passion, the appreciation of culture are often replaced with peer values that are much more immediate and short term. Appearance, entertainment, peer loyalty, spending time together, fitting into the subculture, and getting along with each other will be prized above education and the realization of personal potential. Parents often find themselves arguing about values, not realizing that for their peer-oriented children values are nothing more than the standards that they, the children, must meet in order to gain the acceptance of the peer group. So it happens that we lose our influence just at the time in our children's lives when it is most appropriate and necessary for us to articulate our values to them and to encourage the internalization of what we believe in. The nurturing of values takes time and discourse. Peer orientation robs parents of that opportunity. In this way peer orientation arrests moral development.
Gabor Maté (Hold On to Your Kids: Why Parents Need to Matter More Than Peers)