Quotes About Resistance

Poetry exists to find words for what resists easy naming; we are most often driven to write it or read it when any other sort of language seems incapable of the work required.

Stop looking for the path of least resistance and start running down the path of greatest glory to God and good to others, because that's what Jesus, the Real Man, did.

Once we determine in our souls that God's glory is our goal, we then stop taking the path of least resistance and start taking the path of most glory to God

There is no more delicate matter to take in hand, nor more dangerous to conduct, nor more doubtful in its success, than to be a leader in the introduction of changes. For he who innovates will have for enemies all those who are well off under the old order of things, and only lukewarm supporters in those who might be better off under the new.

I knew it was coming. I knew they didn't have the nerve. Three days in and they've got faces like vexed tomatoes, their skins flaking sci-fi style: burnt to fuck. They were an embarrassment; not only to me and the wife and The Fall fans but to their own generation.

In 1997 I said they were dicks for voting Labour – but nobody was having it at the time. Three years later people are saying – 'Oh, you were right there, Mark.' It's a waste of time, really, but I still do it. Nobody likes the bringer of bad news.

But what the measured prose of psychiatrists and the carefully calculated statistics of social scientists rarely capture is the experience of inner struggle. These "significant changes" do not occur automatically. In fact, they must often fight against our resistance. In this sense, midlife is a drama more worthy of a playwright than a scholar. We are characters in the play, caught at the opening of the second act, and we do not know what will happen next.

the turkey shoot back in

Maybe when a man fights evil every day for so many years, he becomes evil. Maybe a man can't be around that much hate without hating. I fought the hate. The major … the hate consumed him.

Almost all the trouble spots involved local opposition to residential displacement and community destruction.

At the time, Sills said, "the main thing we experienced was the repression of any kind of deviant behavior under the guise of anti-Communism." None of them could understand why there weren't more people, especially artists, fighting it. "A pall of McCarthyism lay over the land," said Bernie Sahlins, a producer at Playwrights, "and all you heard on TV were mother-in-law jokes.

They gave themselves up to the stars the way swimmers can surrender to the waves, and the stars took them without resistance.

As 1 John 4:4 states, "Greater is He who is in you than he who is in the world." Second Chronicles 20:15 reminds us, "The battle is not yours but God's." Our Commander in Chief has won the war. Christ defeated the enemy at the cross. We fight a defeated foe. Power comes from the Lord, not our own ingenuity or methods. Of course, we are not inactive. Scripture commands us to stand and resist the enemy.

If there is one single cause of accelerated aging and diseases of aging, it is this: sugar and starch (especially flour) and the resulting metabolic chaos and insulin resistance. You might be tired of hearing this over and over, but eliminating sugar and flour is the single biggest thing you can do to improve your health and extend your life, not only for your hormones and neurotransmitters, but also for every other core system.

If all poor people refused to fight, he argued, the rich would have no army and there would be no war.

Even creative nonviolence can go unnoticed unless participants are attacked.

Mark's story of Jesus' last days . . . is an intensely political drama, filled with conspiratorial backroom deals and covert action, judicial manipulation and prisoner exchange, torture and summary execution . . . And we do well not to forget that this very narrative of arrest, trial and torture is still lived out by countless political prisoners around the world today. Ched Myers, Binding the Strong Man

We are trapped in the jaws of something shaking the life out of us." With these words from his historical novel, Philadelphia Fire, John Edgar Wideman conveys a sense of what it means to be caught out on stage, vulnerable at the point of having one's life taken, shaken out, by what I have term "the theatrics of state terror." Wideman's

Throughout U.S. history—whether it was a matter of controlling indigenous peoples across Western lands that white settlers wanted to occupy, black populations deemed unruly, or laborers not complying with the economic usurpation of a white overclass—the weaponry of military and local policing have often comingled.

According to University of California law professor Jonathan Simon, in California, for example, political prisoner George Jackson and "Jackson's story" of emergence from poor black communities to violent resistance within prisons, "set the terms of the state's prison-expansion policy in the 1980s and provided an icon of the convict-as-revolutionary-terrorist that would reset the national common sense about prisons and prisoners.

The mind-numbing, soul-killing savage sameness that makes each day an echo of the day before, with neither thought nor hope of growth, makes prison the abode of Spirit death that it is for over a million men and women now held in U.S. hell holes.

Their means may be strategically effective as in the work of the Black Panthers in Chicago, with Fred Hampton's efforts there before he was assassinated by police. Their means may be, in other contexts, less effective than were the Black Panthers and other groups. In either case, though, they are termed "social dynamite" because they are, or can be perceived as, a major threat to the functioning of the economic and political order.

Children walking out on strike from textile mills in New Jersey in the 1840s, shoemakers doing the same in New England, the Black Panthers and other dissidents of color challenging white supremacist exploitation in the 1960s and 1970s—for all their differences, these share in being viewed and treated as "social dynamite.

Such groups are often forced to live on the edge of social legality and, even when engaged in fully legal behavior, they are presented and hunted as criminals. Such has been the fate of groups like the Young Lords, and, again, the Black Panther Party, as well as "gangs" in the poor communities of Los Angeles and Chicago, for example, whose offenses were often mixed with programs aiming at social renewal and liberation.