social-injustice

And you spend your day going around from the house of the washerman to the house of the sweeper, asking about this one's son and that one's nephew, but spending no time with your own family. It is no secret that many people here think that you are a communist.'Rasheed reflected that this probably meant only that he loathed the poverty and injustice endemic to the village, and that he made no particular secret of it.

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

But these are sad times, the 'prentices wanting to be masters, and every little tradesman wanting to be a Senator, and every dirty little urchin thinking he can giveimpudence to his betters!

Beauty! Wasn't that what mattered? Beauty was hardly a popular ideal at that jumpy moment in history. The masses had been desensitized to it, the intelligentsia regarded it with suspicion. To most of her peers, 'beauty' smacked of the rarefied, the indulgent, the superfluous, the effete. How could persons of good conscience pursue the beautiful when there was so much suffering and injustice in the world? Ellen Cherry's answer was that if one didn't cultivate beauty, soon he or she wouldn't be able to recognize ugliness. The prevalence of social ugliness made commitment to physical beauty all the more essential. And the very presence in life of double-wide mobile homes, Magic Marker graffiti, and orange shag carpeting had the effect of making ills such as poverty, crime, repression, pollution, and child abuse seem tolerable. In a sense, beauty was the ultimate protest, and, in that it generally lasted longer than an orgasm, the ultimate refuge. The Venus de Milo screamed 'No!' at evil, whereas the Spandex stretch pant, the macrame plant holder were compliant with it. Ugly bedrooms bred ugly habits. Of course, it wasn't required of beauty that it perform a social function. That was what was valuable about it.

Every country has its own problem too numerous to name, so does North Korea. And it__ no one__ business to solve the latter__ problem unless it seeks for it. If North Korea shows off its nuclear weapon capability, it__ because its sovereignty was threatened by foreign powers. It doesn__ want to happen to its country what__ happening now in Iraq, Syria, Libya, Afghanistan, and Yemen. Justice and charity begin at home, not at someone__ backyard. Hence, any country trying to solve North Korea__ problem by force or by any means should start first in its own backyard and solve the political and social injustices, divisions, and neglect suffered by its own citizens.

Whichever group is in ascension at a given moment is, historically speaking, both unlikely to acknowledge the existence of abuses or bias, and also to justify the bias on any grounds they can - social, biological, what have you.

...to alienate human beings from their own decision-making is to change them into objects.

The stigma of mental illness is first and foremost a social justice issue!

All social inequalities which have ceased to be considered expedient, assume the character not of simple inexpediency, but of injustice, and appear so tyrannical, that people are apt to wonder how they ever could have been tolerated; forgetful that they themselves perhaps tolerate other inequalities under an equally mistaken notion of expediency, the correction of which would make that which they approve seem quite as monstrous as what they have at last learnt to condemn. The entire history of social improvement has been a series of transitions, by which one custom or institution after another, from being a supposed primary necessity of social existence, has passed into the rank of a universally stigmatised injustice and tyranny. So it has been with the distinctions of slaves and freemen, nobles and serfs, patricians and plebeians; and so it will be, and in part already is, with the aristocracies of colour, race, and sex.