She argues that the convergence of sexism and racism during slavery contributed to black women having the lowest status and worst conditions of any group in American society.

She argues that slavery allowed white society to stereotype white women as the pure goddess virgin and move black women to the seductive whore stereotype formerly placed on all women.

She argues that in order for women to be equally represented in the workplace, women must be portrayed as men are: as lacking sexual objectification.

She argues that Bacon's movement for the advancement of learning was closely connected with the German Rosicrucian movement, while Bacon's New Atlantis portrays a land ruled by Rosicrucians.

She argues that the legacy of Christian misogyny was consolidated by the so-called " Fathers " of the Church, like Tertullian, who thought a woman was not only " the gateway of the devil " but also " a temple built over a sewer.

She argues that they undertook their research using a novel and previously untested methodology in order to confirm a predetermined theory about the age of these structures.

She argues that symbolic work with these personal symbols or core images can be as useful as working with dream symbols in psychoanalysis or counseling.

She argues that subversion occurs through the enactment of an identity that is repeated in directions that go back and forth which then results in the displacement of the original goals of dominant forms of power.

She argues " The provision on the establishment of “ secure and recognized boundaries ” would have been meaningless if there had been an obligation to withdraw from all the territories.

She argues that a stage direction in A Shrew seems to indicate a part to be played by the minor actor Simon Jewell, who died in August 1592.

She argues that if Knack borrows from both The Shrew and A Shrew, it means The Shrew must have been on stage by mid-June 1592 at the latest, and again suggests a date of composition of somewhere in late 1591 / early 1592.

She argues unflinchingly with Creon about the morality of the edict and the morality of her actions.

She argues that anger originates at age 18 months to 3 years to provide the motivation and energy for the individuation developmental stage whereby a child begins to separate from their carers and assert their differences.

She argues against the institution of slavery yet, at least initially, feels repulsed by the slaves as individuals.

She argues that the church is not an example of Jean Baudrillard's concept of hyperreality, arguing that " they create, rather than consume, popular culture in the practice of their spirituality ".

She argues that the youths ' agreement on the way the night's events unfolded proves that things occurred just as they say.

She argues with Destiny, declaring there is more to existence than what is in his book.

She argues that their intellectual debts to Locke are most evident when one looks at the 1865 debates in the Province of Canada ’ s legislature on whether or not union with the other British North American colonies would be desirable.

She argues that the later evidence suggests that:

She argues that wit is natural, whereas learning is artificial, and that, in her time, men have more opportunity to educate themselves than women do.

She also argues that Eliade's theories have been able to accommodate " new data to which Eliade did not have access ".

She also argues that this is actually changing the nature of Fa ' afafines itself, and making it more ' homosexual.

" She argues that Dissenters deserve the same rights as any other men: " We claim it as men, we claim it as citizens, we claim it as good subjects.

She argues that Arthur was betrothed to Catherine of Aragon from the age of two: if he had been weak and sickly it would have been reported to Isabel of Castile and Ferdinand of Aragon, Catherine's parents.

She calls it a group that does not have a " prior theological tie with an established religious body ," having " beliefs and practice are very often mystically and individualistically oriented ," and " loosely structured with a fluctuating membership and tolerant of other organizations and faiths.

She also donated her time to civic organizations such as D. A. R. E ..

She has assisted grassroots organizations of the Green movement in Africa, Asia, Latin America, Ireland, Switzerland, and Austria with campaigns against genetic engineering.

She is a member of the California Indian Basket Weavers Association, she serves on several committees and organizations, Chaffey College Equity Council, Pomona Human Relations Board Member, Riverside School District Native American Consultant, California Indian Education Association, and she is President of Residential Motivators, her consulting firm.

She has voted in favor of lifting the ban on privately funded abortions at U. S. military facilities overseas ( HA 209, rejected ), in favor of an amendment that would repeal a provision that forbids service women and dependents from getting an abortion in overseas military hospitals ( HA 722, rejected ), in favor of stripping the prohibition of funding for organizations working overseas that uses its own funds to provide abortion services or engage in advocacy related to abortion services ( HA 997, rejected ).

She was patron of a long line of social organizations, positions which, one after another, she eventually left to Princess Benedikte as years passed: Røde Kors, Ældre Sagen, Red Barnet, Løgum Klosters Refugium, and Fonden for Træer og Miljø.

She also founded the organizations Kong Frederik og Dronning Ingrids fond til humanitære og kulturelle formål, Ingridfondet for South Jutland, Det kgl.

She took an interest in adult and childhood literacy issues after her son Neil was diagnosed with dyslexia and began working with several different literacy organizations.

She became involved with many literacy organizations, served on literacy committees and chaired many reading organizations.

" She spent most of her last years writing and raising money for organizations that fight asthma.

She also served as president of organizations like the New England Women's Club, the Massachusetts Woman Suffrage Association, and the New England Suffrage Association, and the American Woman Suffrage Association ( AWSA ).

She uses the metaphor of a plant root to represent culture, describing that it drives organizations rather than vice versa.

She participates at international scientific and literary conferences and also collaborates in the organizations of them, as for example in the case of international conferences Territorial and Imaginary Frontiers and Identities from Antiquity until Today, accent on Balkans ( 2002 in Ljubljana ) or international scientific conference of the Francophonie ( AUF ) titled Histoire de l ’ oubli / History of Oblivion ( 2008 in Koper ).

She has served as a trustee of, and helped fund, emerging organizations such as Glasses for Humanity, Bridges. org, the National Endowment for Democracy, and the Eurasia Foundation.

As of 2000, she wrote, referring to " NOW and the other women's organizations " as seeming to be in a " time warp ", " To my mind, there is far too much focus on abortion .... n recent years I've gotten a little uneasy about the movement's narrow focus on abortion as if it were the single, all-important issue for women when it's not " She asked, " Why don't we join forces with all who have true reverence for life, including Catholics who oppose abortion, and fight for the choice to have children?

She became involved with local women's organizations.

She also stated that, "... there was a massive effort by nongovernmental organizations to monitor the vote, whether through parallel vote tabulations, exit polls or reports from domestic observers.

She was responsible for both the Superfund Settlements Project and the Information Network for Superfund Settlements, a policy group of over 120 companies, law firms, and other organizations headquartered in ML & B's Washington office.

She followed her mother's example in working for various charitable organizations, most notably the Young Men's Christian Association ( YMCA ), Young Women's Christian Association ( YWCA ) and Princess Christian's Nursing Home at Windsor.

She is currently giving her time to many non-profit organizations, as well as hosting a statewide public television program, " Communities Building Community.

She bequeathed $ 150, 000 to charitable organizations.

She is patron of several organizations dealing with social issues, such as the Abbeyfield House Society, the Hospice Association of Ontario, the Landmine Survivors Network ( later known as Survivor Corps ), the Ontario March of Dimes and the Yonge Street Mission.

She is actively involved in social work, specifically working with organizations to promote women ’ s rights, prevention of violence against women, and also to prevent the human trafficking of Nepali girls for prostitution.