Communities
in sentence
2669 examples of Communities in a sentence
Local
communities
need to be more involved in establishing the criteria for recruiting participants in clinical trials, as well as the incentives for participation.
And we are having difficulties in so many of our
communities
and so many of our schools where kids are coming to first grade and their eyes are blazing, they've got their little knapsack on and they're ready to go, and then they realize they're not like the other first graders who know books, have been read to, can do their alphabet.
These are after-school learning centers that we helped start that help young people from low-income
communities
learn to express themselves creatively with new technologies.
I love the joy that color can give to our lives and to our communities, and I try to bring something of the artist in me in my politics, and I see part of my job today, the reason for being here, not just to campaign for my party, but for politics, and the role it can play for the better in our lives.
So with gardening, I see an opportunity where we can train these kids to take over their communities, to have a sustainable life.
So the fact is that there's a lot of bad guys on the Internet these days, and so we dealt with that by making walled communities, secure subnetworks, VPNs, little things that aren't really the Internet but are made out of the same building blocks, but we're still basically building it out of those same building blocks with those same assumptions of trust.
What you're looking at is a signature of bacterial
communities
in the outdoor air, and how they vary over time.
In the Native American communities, it's 80 percent of kids.
I think that video exposes so much of what's intrinsic to us as teachers in ways that help us learn and help us understand, and then help our broader
communities
understand what this complex work is really all about.
And then local
communities
all over the country and all over the world.
And we see very serious and sustained and data-driven efforts to understand how to intervene in some of the most troubled
communities
that we have.
Willful blindness exists on epic scales like those, and it also exists on very small scales, in people's families, in people's homes and communities, and particularly in organizations and institutions.
Or in Peru, Pedro Miguel Schiaffino, a great chef and a good friend, who goes to the farthest corner of the Amazon looking for ingredients, traditions and craftsmanship, because he believes that by bringing them back to his restaurant he can convince the 10 million inhabitants of Lima that using these products will bring prosperity to these communities, while also showing respect and giving value to their cultural identity.
Arabs and Jews, they don't always get along together, but here in this situation, the communities, literally, it's an unbelievable situation that happened, the diversities, all of a sudden they had a common interest: Let's save lives together.
Hatzalah actually started in Brooklyn by a Hasidic Jew years before us in Williamsburg, and now it's all over the Jewish community in New York, even Australia and Mexico and many other Jewish
communities.
It ritualizes the impact of death on families and
communities.
And in fact, these are many of the half-vacant
communities
that you see today.
From Makoko to Zabbaleen, these
communities
have approached the tasks of planning, design and management of their
communities
and neighborhoods in ways that respond specifically to their environment and circumstances.
In most of these places, the government is completely absent, leaving inhabitants with no choice but to reappropriate found materials, and while these
communities
are highly disadvantaged, they do present examples of brilliant forms of ingenuity, and prove that indeed we have the ability to adapt to all manner of circumstances.
Now imagine what these already ingenious
communities
could create themselves, and how highly particular their solutions would be, if they were given the basic infrastructures that they could tap into.
And all of them are building spectacular new forms of affordable housing, but they're also building cities of difference, because they're building cities that respond to local communities, local climates and local construction methods.
In these cities, the impact of architecture in people's lives of today and tomorrow changes the local
communities
and economies at the same speed as the buildings grow.
These organizations service, recruit from, and operate within our communities, so necessarily, they are much more integrated within them than we are comfortable acknowledging.
And when bridges fail, or are destroyed in conflict,
communities
struggle, development stagnates, people suffer.
Whether it's saving lives in rural Africa or stretching the boundaries of long-span technology or just crossing the road next-door, I hope we continue to build elegant and beautiful stuff that save lives and build
communities.
I hope now that I was able to make my community proud through this work, and I hope I was able to prove you the power of community, and to show you that architecture can be inspiring for
communities
to shape their own future.
Now some of our audience members also tell us about some of the positive things that are happening in their communities, and many of them are banding together to take control of some of the vacant lots, and they're starting community gardens, which are creating a great sense of community stewardship, but they're very, very clear to tell us that this is not enough, that they want to see their neighborhoods return to the way that their grandparents had found them.
It wasn't going to be our traditional residential neighborhoods as we had before, and urban agriculture, while a very productive and successful intervention happening in Detroit, was not the only answer, that what we had to do is look at these areas where we had significant vacancy but still had a significant number of population of what could be new, productive, innovative, and entrepreneurial uses that could stabilize those communities, where still nearly 300,000 residents lived.
So they, too, could take businesses that they maybe were doing out of their home and grow them to more prosperous industries and actually acquire property so they were actually property owners as well as business owners in the
communities
with which they resided.
But I think a lot of what they said was connected in some strange way to this distaste that people still have for the idea of treatment, the notion that somehow if we went out and treated a lot of people in indigent communities, that would be exploitative, because we would be changing them.
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