Its shamefulness was outlined in a report for the government in 2016.
|
|
It's a direct line from slavery to the treatment of black suspects today, and we need to acknowledge the shamefulness of that history.
|
|
Artisanal jam-obsessed, kale-munching urbanites scoff at these convenience items as pedestrian; microwaves have somehow become akin to Razor Scooters in terms of their shamefulness.
|
|
"There's no specific narrative, except that everyone's triumphs and glories is someone else's laments and shamefulness," the project's creator, the South African artist William Kentridge, explained one recent afternoon while strolling along the Tiber.
|
|
I'm just saying that on a night when the viability of women aiming for the White House went from subtext to text, these two women found words — not just in addressing that issue but also in talking about prescription-drug prices, climate change, nuclear weapons and more — that exposed the bigotry and shamefulness of doubts about female candidates.
|
|
The chaster she is, all the more will she revolt at the shamefulness of the verification!
|
|
Leila Ahmed argues that "Whatever the cultural source or sources, a fierce misogyny was a distinct ingredient of Mediterranean and eventually Christian thought in the centuries immediately preceding the rise of Islam." Ahmed interprets veiling and segregation of sexes as an expression of a misogynistic view of shamefulness of sex which focused most intensely on shamefulness of the female body and danger of seeing it exposed.
|
|
Although Ebbert is most notable for his dealings with agricultural issues, he also tussled with Prohibitionists of the time, culminating in his impassioned writings on the shamefulness of dirty politics and political mudslinging. Ebbert publicly supported local control over the legality of liquor (i.e., the "Local Option"). Prohibitionists and some clergy sought to unseat him.
|
|
This section provides an antithesis between the old and new life in three contrasts: #"life modelled on the love of God and Christ" vs. "life mismatched with vices" which causes God's anger (verses 1–7); #"life in the light" vs. "life full of hidden shamefulness" (verses 8–14); #an unwise life relying on strong drink vs. a wise life guided by the Spirit (verses 15–20).
|
|
A lengthy dialogue follows, between the Soul and the Intellect, on Worship, and on the relation of Free Will to Divine Predestination; Bahya insisting on human reason as the supreme ruler of action and inclination, and therefore constituting the power of self-determination as man's privilege. Another subject of the dialogue is the physiology and psychology of man with especial regard to the contrasts of joy and grief, fear and hope, fortitude and cowardice, shamefulness and insolence, anger and mildness, compassion and cruelty, pride and modesty, love and hatred, generosity and miserliness, idleness and industry.
|
|
Some of these regulations are understandable and comparable to safety laws within the United States today; however, others, like violating absolute duties, could very easily be accidents or circumstantial crises that would deserve punishment regardless. Punishments for treason were quite harsh by today’s standards and were meant to highlight the seriousness and shamefulness of the treason crimes committed. There were a variety of punishments for capital crimes, including death, loss of a freedman’s status, loss of citizenship with a loss of family rights, and a loss of family rights only.
|
|
They clear up this mistake with a profusion of courtly language. Haec-Vir accuses the mannish woman of baseness, unnaturalness, shamefulness, and foolishness: he grounds his argument in traditional assumptions about social order and gender decorum. She replies, at first, with an argument for her own freedom as a human and for the relativism necessary in judging mutable customs. Her assertions, bolstered by quotations from Martial and Virgil, among others, are not in themselves less traditional than Haec-Vir's; their application to the question of women's freedom, however, may be considered somewhat uncommon for the period.
|
|
However, some gay property owners and business people in neighborhoods on the frontline of the gentrification battle were lending their support. In fact, gay people have long been seen as playing a direct role as “pioneers” in fringe areas who ultimately make neighborhoods safer for capital development. In this context, Fed Up Queers (FUQ) activist Jennifer Flynn states, “Gay Shame emerged to create a radical alternative to the conformity of gay bars, neighborhoods, and institutions - most clearly symbolized by Gay Pride. By 1998, New York’s Gay Pride had become little more than a giant opportunity for multi-national corporations to target-market to gay consumers...The goal of Gay Shame was to create a free, all-ages space where queers could make culture and share skills and strategies for resistance, rather than just buying a bunch of crap.” The focus of the movement was thus not on the feeling of shame itself, but on the shamefulness of a manifestation of gay pride that facilitates gay consumerism, gay gentrification, and gay mainstreaming.
|
|