Economic Empowerment Quotes

It is a beautiful thing to be on fire for justice… there is no greater joy than inspiring and empowering others––especially the least of these, the precious and priceless wretched of the earth!

A society where feminine beauty is defined not by the human self on genuine intellectual and sentimental grounds, but by a computer software on the grounds of economic interest, is more dead than alive. It is a society of human bodies, not human beings.

Women's empowerment helps raise economic productivity and reduce infant mortality. It contributes to improved health and nutrition. It increases the chances of education for the next generation.

When Muslim radicals and fundamentalists look at the West, they see only the openness that makes us, in their eyes, decadent and promiscuous. They see only the openness that has produced Britney Spears and Janet Jackson. They do not see, and do not want to see, the openness - the freedom of thought and inquiry - that has made us powerful, the openness that has produced Bill Gates and Sally Ride. They deliberately define it all as decadence. Because if openness, women's empowerment, and freedom of thought and inquiry are the real sources of the West's economic strength, then the Arab-Muslim world would have to change. And the fundamentalists and extremists do not want to change.

So let us be clear about this up front: We hope to recruit you to join an incipient movement to emancipate women and fight global poverty by unlocking women's power as economic catalysts. That is the process under way - not a drama of victimization but of empowerment, the kind that transforms bubbly teenage girls from brothel slaves into successful businesswomen. This is a story of transformation. It is change that is already taking place, and change that can accelerate if you'll just open your heart and join in.

True capitalism can seem a lot like Nazism.

The strength of a woman lies in her intuition and femininity which when harnessed through proper education, give her the autonomy and power to participate in democracy and leadership. Women economic empowerment is a promise of a better and sustainable future.

Command and control corporate structure is out. Collaboration, decentralization and empowerment of small groups and the human spirit is in and is functional.

I believe the people who are most successful are those committed to bringing out the best in other people through awakening & empowerment.

Social entrepreneurship is an obvious solution that just makes our lives easier.

It’s not really that I hate capitalism; I really couldn’t care less what kind of system of economic distribution we have, as long as it works for the good of all.

This equation of empowerment and liberation with sexual objectification is now seen everywhere, and is having a real effect on the ambitions of young women. [...] When we talked about empowerment in the past, it was not a young woman in a thong gyrating around a pole that would spring to mind, but the attempts by women to gain real political and economic equality.

Gone are days when politics was an adventure of the hegemonic masculinity, when men were canonized and women demonized for being in politics. A Woman's strength lies in her intuition and femininity which when harnessed through proper education, give her the autonomy and power to participate in democracy and leadership. Women economic empowerment is a promise of a better and sustainable future.

Every individual and organization has a role to play in mobilizing skills, talents, and life experiences to move towards a more just and equitable world where all have what they need to survive and thrive in life.

If capitalism was under another system which regulated it, so that supplies would fit the demand, rather than the suppliers trying to manipulate demands with deception to sell, then capitalism would be a great system.

Empowerment wasn't defined as a static concept or standalone occurrence, but as an evolving way to rethink entire power structures and value systems, draw on shared skills and knowledge, and endow marginalized communities with tools for economic sustainability.

The vast majority of funding in support of women appears to have been directed toward the training of women as participants in political, civil, and economic processes. This approach to women's empowerment is based on two assumptions. The first is that Iraqi women need training to bring them into the public sphere. . . . The second is that women, if equipped with appropriate skills, merely need encouragement to participate and flourish in public life. Such an approach does not consider the social and political context in which women operate and that undoubtedly affects their ability to participate.

The future of social entrepreneurship is no longer about looking up to a select few who have some kind of rare gift for implementing innovative ideas. Every individual and organization has a role to play in mobilizing skills, talents, and life experiences to move towards a more just and equitable world where all have what they need to survive and thrive in life.

As women gain rights, families flourish, and so do societies. That connection is built on a simple truth: Whenever you include a group that’s been excluded, you benefit everyone. And when you’re working globally to include women and girls, who are half of every population, you’re working to benefit all members of every community. Gender equity lifts everyone. From high rates of education, employment, and economic growth to low rates of teen births, domestic violence, and crime—the inclusion and elevation of women correlate with the signs of a healthy society. Women’s rights and society’s health and wealth rise together. Countries that are dominated by men suffer not only because they don’t use the talent of their women but because they are run by men who have a need to exclude. Until they change their leadership or the views of their leaders, those countries will not flourish. Understanding this link between women’s empowerment and the wealth and health of societies is crucial for humanity. As much as any insight we’ve gained in our work over the past twenty years, this was our huge missed idea. My huge missed idea. If you want to lift up humanity, empower women. It is the most comprehensive, pervasive, high-leverage investment you can make in human beings.

In 1989, I asked the GDR ambassador in Washington, D.C. why his country made such junky two-cylinder cars. He said the goal was to develop good public transportation and discourage the use of costly private vehicles. But when asked to choose between a rational, efficient, economically sound and ecologically sane mass transportation system or an automobile with its instant mobility, special status, privacy, and personal empowerment, the East Germans went for the latter, as do most people in the world. The ambassador added ruefully: "We thought building a good society would make good people. That's not always true." Whether or not it was a good society, at least he was belatedly recognizing the discrepancy between public ideology and private desire.

More specifically, this book will try to establish the following points. First, there are not two great liberal social and political systems but three. One is democracy—political liberalism—by which we decide who is entitled to use force; another is capitalism—economic liberalism—by which we decide how to allocate resources. The third is liberal science, by which we decide who is right. Second, the third system has been astoundingly successful, not merely as a producer of technology but also, far more important, as a peacemaker and builder of social bridges. Its great advantages as a social system for raising and settling differences of opinion are inherent, not incidental. However, its disadvantages—it causes pain and suffering, it creates legions of losers and outsiders, it is disorienting and unsettling, it allows and even thrives on prejudice and bias—are also inherent. And today it is once again under attack. Third, the attackers seek to undermine the two social rules which make liberal science possible. (I’ll outline them in the next chapter and elaborate them in the rest of the book.) For the system to function, people must try to follow those rules even if they would prefer not to. Unfortunately, many people are forgetting them, ignoring them, or carving out exemptions. That trend must be fought, because, fourth, the alternatives to liberal science lead straight to authoritarianism. And intellectual authoritarianism, although once the province of the religious and the political right in America, is now flourishing among the secular and the political left. Fifth, behind the new authoritarian push are three idealistic impulses: Fundamentalists want to protect the truth. Egalitarians want to help the oppressed and let in the excluded. Humanitarians want to stop verbal violence and the pain it causes. The three impulses are now working in concert. Sixth, fundamentalism, properly understood, is not about religion. It is about the inability to seriously entertain the possibility that one might be wrong. In individuals such fundamentalism is natural and, within reason, desirable. But when it becomes the foundation for an intellectual system, it is inherently a threat to freedom of thought. Seventh, there is no way to advance knowledge peacefully and productively by adhering to the principles advocated by egalitarians and humanitarians. Their principles are poisonous to liberal science and ultimately to peace and freedom. Eighth, no social principle in the world is more foolish and dangerous than the rapidly rising notion that hurtful words and ideas are a form of violence or torture (e.g., “harassment”) and that their perpetrators should be treated accordingly. That notion leads to the criminalization of criticism and the empowerment of authorities to regulate it. The new sensitivity is the old authoritarianism in disguise, and it is just as noxious.

Conditions in the wider political economy simultaneously shape Black women's subordination and foster activism. On some level, people who are oppressed usually know it. For African-American women, the knowledge gained at intersecting oppressions of race, class, and gender provides the stimulus for crafting and passing on the subjugated knowledge of Black women's critical social theory. As a historically oppressed group, U.S. Black women have produced social thought designed to oppose oppression. Not only does the form assumed by this thought diverge from standard academic theory - it can take the form of poetry, music, essays, and the like - but the purpose of Black women's collective thought is distinctly different. Social theories emerging from and/or on behalf of U.S. Black women and other historically oppressed groups aim to find ways to escape from, survive in, and/or oppose prevailing social and economic injustice. In the United States, for example, African-American social and political thought analyzes institutionalized racism, not to help it work more efficiently, but to resist it. Feminism advocates women's emancipation and empowerment, Marxist social thought aims for a more equitable society, while queer theory opposes heterosexism.

Bitcoin is not a currency. Bitcoin is the internet of money. As a technology, it can bring economic inclusion and empowerment to billions of people in the world. I’ll give you one example of a specific application that is going to fundamentally change the lives of more than a billion people in the next five to ten years. ​ Every day, an immigrant somewhere cashes their paycheck and stands in line to wire 50 percent of that paycheck back to their home country to feed their extended family. Here in the US, 60 million people have no bank accounts, yet they cash their paychecks and send them abroad. Overall in the world, $550 billion is transmitted every year as remittances from first-world countries. Much of that money is sent to five major destinations: Mexico, India, the Philippines, Indonesia, and China. In some of these places, remittances represent up to 40 percent of the local economy. Sitting on top of that flow of $550 billion are companies like Western Union, and they take, on average, a cut of 9 percent of every single one of these transactions out of the pockets of the poorest people of the world. Imagine what happens when one day one of these immigrants figures out they can do the same thing with bitcoin — not for 15 percent, not 10 percent, not 5 percent, but for 5 cents. Not a percentage; a flat fee. What happens when they can do that? They can, right now. There is a startup company that is handling remittances between the US and the Philippines. They’re doing a few million dollars right now, but they’re going to start growing. There’s $500 billion sitting behind that dam. When you’re an immigrant and you can change your financial future by not paying 9 percent to send money home, imagine what happens if every month, instead of sending 91 dollars home, you send 100 dollars home. That makes a difference. There are a billion people, right now, with access to the internet and feature phones who could use bitcoin as an international wire-transfer service.

Our political system today does not engage the best minds in our country to help us get the answers and deploy the resources we need to move into the future. Bringing these people in—with their networks of influence, their knowledge, and their resources—is the key to creating the capacity for shared intelligence that we need to solve the problems we face, before it’s too late. Our goal must be to find a new way of unleashing our collective intelligence in the same way that markets have unleashed our collective productivity. “We the people” must reclaim and revitalize the ability we once had to play an integral role in saving our Constitution. The traditional progressive solution to problems that involve a lack of participation by citizens in civic and democratic processes is to redouble their emphasis on education. And education is, in fact, an extremely valuable strategy for solving many of society’s ills. In an age where information has more economic value than ever before, it is obvious that education should have a higher national priority. It is also clear that democracies are more likely to succeed when there is widespread access to high-quality education. Education alone, however, is necessary but insufficient. A well-educated citizenry is more likely to be a well-informed citizenry, but the two concepts are entirely different, one from the other. It is possible to be extremely well educated and, at the same time, ill informed or misinformed. In the 1930s and 1940s, many members of the Nazi Party in Germany were extremely well educated—but their knowledge of literature, music, mathematics, and philosophy simply empowered them to be more effective Nazis. No matter how educated they were, no matter how well they had cultivated their intellect, they were still trapped in a web of totalitarian propaganda that mobilized them for evil purposes. The Enlightenment, for all of its liberating qualities—especially its empowerment of individuals with the ability to use reason as a source of influence and power—has also had a dark side that thoughtful people worried about from its beginning. Abstract thought, when organized into clever, self-contained, logical formulations, can sometimes have its own quasi-hypnotic effect and so completely capture the human mind as to shut out the leavening influences of everyday experience. Time and again, passionate believers in tightly organized philosophies and ideologies have closed their minds to the cries of human suffering that they inflict on others who have not yet pledged their allegiance and surrendered their minds to the same ideology. The freedoms embodied in our First Amendment represented the hard-won wisdom of the eighteenth century: that individuals must be able to fully participate in challenging, questioning, and thereby breathing human values constantly into the prevailing ideologies of their time and sharing with others the wisdom of their own experience.

Geopolitics is ultimately the study of the balance between options and lim­itations. A country's geography determines in large part what vulnerabilities it faces and what tools it holds. "Countries with flat tracks of land -- think Poland or Russia -- find building infrastructure easier and so become rich faster, but also find them­selves on the receiving end of invasions. This necessitates substantial stand­ing armies, but the very act of attempting to gain a bit of security automat­ically triggers angst and paranoia in the neighbors. "Countries with navigable rivers -- France and Argentina being premier examples -- start the game with some 'infrastructure' already baked in. Such ease of internal transport not only makes these countries socially uni­fied, wealthy, and cosmopolitan, but also more than a touch self-important. They show a distressing habit of becoming overimpressed with themselves -- and so tend to overreach. "Island nations enjoy security -- think the United Kingdom and Japan -- in part because of the physical separation from rivals, but also because they have no choice but to develop navies that help them keep others away from their shores. Armed with such tools, they find themselves actively meddling in the affairs of countries not just within arm's reach, but half a world away. "In contrast, mountain countries -- Kyrgyzstan and Bolivia, to pick a pair -- are so capital-poor they find even securing the basics difficult, mak­ing them largely subject to the whims of their less-mountainous neighbors. "It's the balance of these restrictions and empowerments that determine both possibilities and constraints, which from my point of view makes it straightforward to predict what most countries will do: · The Philippines' archipelagic nature gives it the physical stand-off of is­lands without the navy, so in the face of a threat from a superior country it will prostrate itself before any naval power that might come to its aid. · Chile's population center is in a single valley surrounded by mountains. Breaching those mountains is so difficult that the Chileans often find it easier to turn their back on the South American continent and interact economically with nations much further afield. · The Netherlands benefits from a huge portion of European trade because it controls the mouth of the Rhine, so it will seek to unite the Continent economically to maximize its economic gain while bringing in an exter­nal security guarantor to minimize threats to its independence. · Uzbekistan sits in the middle of a flat, arid pancake and so will try to expand like syrup until it reaches a barrier it cannot pass. The lack of local competition combined with regional water shortages adds a sharp, brutal aspect to its foreign policy. · New Zealand is a temperate zone country with a huge maritime frontage beyond the edge of the world, making it both wealthy and secure -- how could the Kiwis not be in a good mood every day? "But then there is the United States. It has the fiat lands of Australia with the climate and land quality of France, the riverine characteristics of Germany with the strategic exposure of New Zealand, and the island fea­tures of Japan but with oceanic moats -- and all on a scale that is quite lit­erally continental. Such landscapes not only make it rich and secure beyond peer, but also enable its navy to be so powerful that America dominates the global oceans.

Since knowledge is equal to money - it is wise not to use it all at once, but to apply the rules of economics and spread it respectively

Art - in all of its forms - is not exclusive. It does not belong to any class, cast or country. Its matchless ability to express the most basic human impulses is only strengthened by its universality. It transcends language and culture, bridges social and political chasms and nurtures a collective understanding. It engenders hope, rebuilds self-respect and restores humanity. Art is a motivator, a force of empowerment and a source of support for people of all races, nationalities, ages, economic situations and genders. It is ageless, timeless and breaks through many barriers. Art brings strength to those who lack confidence, wish for a mental escape from harsh environments or who seek to restore happiness and hope in times of great need.” Artfully AWARE 5

I went into the ministry to use the church to elicit political change according to a soft Marxist vision of wealth distribution and proletarian empowerment. Edrita [his wife] could sense that I was on a long and uncertain path. She was always more conservative than I, but she did share my basic social values and was willing at least to let me test my political follies...Whenever I read the New Testament after 1950, I was trying to read it entirely without its crucial premises of incarnation and resurrection. That required a lot of circular reasoning for me to establish what the text said. I habitually assumed that truth in religion was finally reducible to economics (with Marx) or psychosexual motives (with Freud) or self assertive power (with Nietzsche). It was truly a self-deceptive time for me, but I had no inkling of its insidious dangers.

The Marikana Massacre, as it has come to be known, was the deadliest single police action since apartheid police killed 69 people and injured 180 at Sharpeville in March 1960. As at Marikana, many of those killed at Sharpeville were shot in the back as they tried to run away from police fire. Eight of the dead were women and 10 were children. How did we get to such a low point in South Africa, in a free and democratic country in which the party of Nelson Mandela was in power? How did we get to a point where only one government leader, defence minister Nosiviwe Mapisa-Nqakula, has had the guts not only to go to the bereaved communities but also to apologise? What happened to us? The Marikana Massacre underlined everything that was wrong about the new South Africa. If there is in any way a nadir for our failures over the past 21 years of our democracy, this was it. Marikana exposed the myth of black economic empowerment (BEE) as a tool that does not actually empower workers and communities but creates a small, mollycoddled, arrogant, selfish black elite.

Crises are good for traders! High fluctuation, public panic, and the ability to execute shorts are important tools in the hand of an experienced trader.

Behind every stock exchange transaction, there are two parties: the pro and the idiot. But sometimes, the idiot lucks out!

The market operates according to known rules. There is no need to invent a new method in order to earn money. Just adopt the existing ones.

Day trading is an art integrated with precision knowledge. The rules for the precision knowledge can be learned, but the art needs to be developed.

A pro trader once told me that a pro’s job is to find the idiots willing to buy from him…

The stock exchange is a gambling club in which the house members (pros, institutional traders, the State) take advantage of the public’s greed in order to profit from their mistakes.

the unpaid care they also provide at home.34 Why does it matter that this core economy should be visible in economics? Because the household provision of care is essential for human well-being, and productivity in the paid economy depends directly upon it. It matters because when—in the name of austerity and public sector savings—governments cut budgets for children’s daycare centres, community services, parental leave and youth clubs, the need for care-giving doesn’t disappear: it just gets pushed back into the home. The pressure, particularly on women’s time, can force them out of work and increase social stress and vulnerability. That undermines both well-being and women’s empowerment, with multiple knock-on effects for society and the economy alike. In short, including the household economy in the new diagram of the macroeconomy is the first step in recognising its centrality, and in reducing and redistributing women’s unpaid work.

We demand the economic empowerment of the masses through an enormous redistribution of wealth from the privileged to the people. We demand a system of total social mobility i.e. we demand the complete abolition of the force obstructing social mobility: privilege. We demand that those people living on the margins, the fringes of society, be restored to the mainstream and have their dignity returned to them. Nobody people versus Somebody people. It’s time for the nobodies to win.

Let me, in conclusion, summarize my argument. The true development of human beings involves much more than mere economic growth. At its heart there must be a sense of empowerment and inner fulfilment. This alone will ensure that human and cultural values remain paramount in a world where political leadership is often synonymous with tyranny and the rule of a narrow élite. People’s participation in social and political transformation is the central issue of our time. This can only be achieved through the establishment of societies which place human worth above power and liberation above control. In this paradigm development requires democracy, the genuine empowerment of the people. When this is achieved, culture and development will naturally coalesce to create an environment in which all are valued and every kind of human potential can be realized. The alleviation of poverty involves processes which change the way in which the poor perceive themselves and their world. Mere material assistance is not enough; the poor must have the sense that they themselves can shape their own future. Most totalitarian regimes fear change but the longer they put off genuine democratic reform the more likely it is that even their positive contributions will be vitiated: the success of national policies depends on the willing participation of the people. Democratic values and human rights, it is sometimes claimed, run counter to ‘national’ culture, and all too often the people at large are seen as ‘unfit’ for government. Nothing can be further from the truth. The challenge we now face is for the different nations and peoples of the world to agree on a basic set of human values, which will serve as a unifying force in the development of a genuine global community. True economic transformation can then take place in the context of international peace and internal political stability. A rapid democratic transition and strengthening of the institutions of civil society are the sine qua non for this development. Only then will we be able to look to a future where human beings are valued for what they are rather than for what they produce.

Since our transition to democracy, big business has bought favour from the ANC elite to the tune of R500 billion in share-transfer deals, thus complying with the legal requirement of ‘black economic empowerment’. Gold

The Reconstruction era—the dozen or so years following the end of the Civil War in 1865—had been a horrific time for southern White men like Wade Hampton who were used to ruling their Black people and their women. They faced and beat back with violence and violent ideas a withering civil rights and Black empowerment movement—as well as a powerful women’s movement that failed to grab as many headlines. But their supposed underlings did not stop rebelling after the fall of Reconstruction. To intimidate and reassert their control over rebellious Blacks and White women, White male redeemers took up lynching in the 1880s. Someone was lynched, on average, every four days from 1889 to 1929. Often justifying the ritualistic slaughters on a false rumor that the victim had raped a White woman, White men, women, and children gathered to watch the torture, killing, and dismemberment of human beings—all the while calling the victims savages. Hate fueled the lynching era. But behind this hatred lay racist ideas that had evolved to question Black freedoms at every stage. And behind these racist ideas were powerful White men, striving by word and deed to regain absolute political, economic, and cultural control of the South.24

Crimes against women won’t stop! As women gain more independence (both in thought and in spirit), castration anxiety will act out and will always find a Medusa to behead!

Women’s empowerment helps raise economic productivity and reduce infant mortality. It contributes to improved health and nutrition. It increases the chances of education for the next generation.

The power that the brewsters possessed made local authorities anxious, even hostile. Women who refused to submit to male control over their beer were marked as disobedient, noncompliant troublemakers. Noncompliant women armed with knowledge and bargaining power who challenged the economic dominance of men? A recipe for trouble.

Progress for the people can be achieved through education as well as economic empowerment.

Without economic empowerment, how can education be realised?

In the safest of places, there is death, divorce, economic recessions, and cancer. Accepting this fact helps you not know any better than to risk adventure in the second half of life.

Empowerment was again the key: give a citizen equality under the law, freedom, and economic viability, and his talents will bloom and enrich the state at large.4

The birth control pill showed us that women’s economic empowerment was tied to their reproductive empowerment

Your brand is your reaction to the customer's needs and their user experience. Not a logo.

Oppression occurs when individuals are systematically subjected to political, economic, cultural, or social degradation because they belong to a social group. Oppression of people results from structures of domination and subordination and, correspondingly, ideologies of superiority and inferiority.

Oppression is a phenomenon of power in which relations between people and between groups are experienced in terms of domination and subordination, superiority and inferiority. At the center of this phenomenon is control. Those with power control; those without power lack control. Power presupposes political, economic, and social hierarchies, structured relations of groups of people, and a system or regime of power. This system, the existing power structure, encompasses the thousands of ways some groups and individuals impose control over others.

Women economic empowerment is a promise of a better and sustainable future.

The status quo is unacceptable, and it is costly. Whatever money the province may feel it is losing with revenue sharing will be more than paid off by the revitalization and empowerment of Aboriginal communities. To put matters of dignity in blunt economic terms: healthier communities cost less to taxpayers.

The secret of real prosperity in the church is to teach God’s people principles of economic empowerment

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.

Ennoblement and empowerment, however, are not achieved in the theological or political realms alone. In this chapter, I examine how the law collections of the Pentateuch articulate a philosophy of riches with the social goal in mind of ensuring that a broad swath of the citizenry remain landed and economically secure.

they do not see the ways in which the majority of the institutions that frame their coming of age journeys are steeped in therapeutic ideology. Their schools, for example, may appear to them as sites of betrayal that act against their interests; but they learn the therapeutic language through school psychologists and social workers that teach them to take responsibility for managing their emotions. Similarly, while the state may confront them as heartless and cold, whether stealing their hard-earned money or failing to protect their families, its subsidized alcohol and drug recovery programs or support groups reinforce the language of individual empowerment through accepting sole responsibility for one’s self (Nolan 1998). Through everyday interactions and practices, these institutions foster a culture of neoliberalism outside the economic sphere (see Illouz 2007) which I argue is central to reproducing social inequality and exploitation at the most intimate level of the self.

Inequality is one of the pillars of the world economy.

ExtraOrd is an international organization headquartered in Washington DC . We promote youth academic achievement and life success through education, mentoring, and economic empowerment.

Underachievement not only limits personal growth but also poses a threat to economic well-being, emphasizing the need for comprehensive strategies.

Educational disparities and economic challenges are fuelled by the prevalence of underachievement, perpetuating social inequities and hindering the progress of individuals and communities.