I've been making a list of the things they don't teach you at school. They don't teach you how to love somebody. They don't teach you how to be famous. They don't teach you how to be rich or how to be poor. They don't teach you how to walk away from someone you don't love any longer. They don't teach you how to know what's going on in someone else's mind. They don't teach you what to say to someone who's dying. They don't teach you anything worth knowing.
Do you think, because I am poor, obscure, plain and little, I am soulless and heartless? You think wrong! - I have as much soul as you, - and full as much heart! And if God had gifted me with some beauty and much wealth, I should have made it as hard for you to leave me, as it is now for me to leave you!
The greatest disease in the West today is not TB or leprosy; it is being unwanted, unloved, and uncared for. We can cure physical diseases with medicine, but the only cure for loneliness, despair, and hopelessness is love. There are many in the world who are dying for a piece of bread but there are many more dying for a little love. The poverty in the West is a different kind of poverty -- it is not only a poverty of loneliness but also of spirituality. There's a hunger for love, as there is a hunger for God.
I don't like the way people cherish the ghetto, as if it’s some royal palace, or kingdom. I also don't like the way people treat each other in the ghetto. It is really hard to find love, trust, and respect. You don't find too many people that want to do better for themselves in the ghetto because so many people seem to be satisfied with where they're at.
Although it is very easy to marry a wife, it is very difficult to support her along with the children and the household. Accordingly, no one notices this faith of Jacob. Indeed, many hate fertility in a wife for the sole reason that the offspring must be supported and brought up. For this is what they commonly say: ‘Why should I marry a wife when I am a pauper and a beggar? I would rather bear the burden of poverty alone and not load myself with misery and want.’ But this blame is unjustly fastened on marriage and fruitfulness. Indeed, you are indicting your unbelief by distrusting God’s goodness, and you are bringing greater misery upon yourself by disparaging God’s blessing. For if you had trust in God’s grace and promises, you would undoubtedly be supported. But because you do not hope in the Lord, you will never prosper.
For Ragamuffins, God's name is Mercy. We see our darkness as a prized possession because it drives us into the heart of God. Without mercy our darkness would plunge us into despair - for some, self-destruction. Time alone with God reveals the unfathomable depths of the poverty of the spirit. We are so poor that even our poverty is not our own: It belongs to the mysterium tremendum of a loving God.
People whose history and future were threatened each day by extinction considered that it was only by divine intervention that they were able to live at all. I find it interesting that the meanest life, the poorest existence, is attributed to God's will, but as human beings become more affluent, as their living standard and style begin to ascend the material scale, God descends the scale of responsibility at a commensurate speed.
You don't want to have any pity on these here tramps – scum, they are. You don't want to judge them by the same standards as men like you and me. They're scum, just scum.' It was interesting to see the subtle way in which he disassociated himself from 'these here tramps'. He had been on the road six months, but in the sight of God, he seemed to imply, he was not a tramp. I imagine there are quite a lot of tramps who thank God they are not tramps. They are like the trippers who say such cutting things about trippers.
If believers in God don't honor the cries and claims of the poor, we don't honor him, whatever we profess, because we hide his beauty from the eyes of the world. When we pour ourselves out for the poor—that gets the world's notice.
Surrender your own poverty and acknowledge your nothingness to the Lord. Whether you understand it or not, God loves you, is present in you, lives in you, dwells in you, calls you, saves you and offers you an understanding and compassion which are like nothing you have ever found in a book or heard in a sermon.
Solitude with God is a place for pregnancy. Solitude is also a place to receive great ideas and creative ideas from God. The power of imagination is strongest in the place of solitude.
Among other possibilities, money was invented to make it possible for a foolish man to control wise men; a weak man, strong men; a child, old men; an ignorant man, knowledgeable men; and for a dwarf to control giants.
It required all his delicate Epicurean education to prevent his doing something about it; he had to repeat over to himself his favorite notions: that the injustice and unhappiness in the world is a constant; that the theory of progress is a delusion; that the poor, never having known happiness, are insensible to misfortune. Like all the rich he could not bring himself to believe that the poor (look at their houses, look at their clothes) could really suffer. Like all the cultivated he believed that only the widely read could be said to know that they were unhappy.
Self-observation is simply the observation of an internal state and an external event. It is pure awareness, which gives one the ability to choose one's actions. Only by having the choice can one perform what is right.
Take a rain check on poverty with Cosmic Ordering.
LIFE - Death's Very Emissary
Everybody needs to be good-natured with a good heart, because in this way we can solve our own problems as well as those of others, and we can make our human life meaningful.
We do not recognize that we are addicted to some negative psychological habit, some terribly self-destructive patterns of thinking...
We are living a fantasy life in our heads, and our real life is passing by, moment by moment.Life is only lived in moments: anything else is a fantasy, a lie, an illusion.
Karma is a balance sheet of life which debits and credit all your deeds.YourWhich is audited by our creator and actions are based on what we accumulated in it.
Karma is the balance sheet of life which debits and credit all your deeds.YourWhich is audited by our creator and actions are based on what we accumulated in it.
We create karma by all kinds of selfish actions.The first thing we must understand is that we are psychologically asleep.It is very difficult for us to be conscious of ourselves. We are not very aware. We must come to recognize that we do not pay attention.
Desires and Karma are the worst enemies living in the same soul together. It depends on us whom we choose and feed.
Love wins when reflections win over reflexes.
In the end, you will realize most friendship is feigning, most loving mere folly.
Every person has his secret; in reverie, unbeknown to others, he finds peace, freedom, sorrow and love.
Without solitude, we are overwhelmed by all the things we hope to do and all of the things we hope to do and all of the things we are planning and praying to do but we never really have the time to actually get down and get these things done.
The world has a very serious problem, my friend' Shiva went on. 'Poor children still die by their millions. Westerners and the global rich -- like me -- live in post-scarcity society, while a billion people struggle to get enough to eat. And we're pushing the planet towards a tipping point, where the corals die and the forests burn and life becomes much, much harder. We have the resources to solve those problems, even now, but politics and economics and nationalism all get in the way. If we could access all those minds, though...
Just like how most if not all poor boys look up to and aspire to someday be rich men, most if not all underdeveloped and developing countries look up to and aspire to someday be developed countries.
When selecting a one-night stand, a heterosexual woman who is materialistic is a trillion times more likely to choose a sexually unattractive poor man who seems rich over a sexually attractive rich man who seems poor.
The death of a billionaire is worth more to the media than the lives of a billion poor people.
An expensive coffin does not decrease the deceased’s chances of going to hell.
A truly compassionate man gives a poor woman a portion of his meal before he eats, not after he has eaten.
Getting through life without a lot of money, possessions, and/or friends is admirable, especially if it is by choice.
The second most dangerous thing about money is that it leaves most of the people who have a lot of it with the unshakable belief that they are intelligent and well informed. The most dangerous thing about it is that it leaves most of the people who do not have a lot of money with the very same belief.
Life curses some poor people with the love of luxury, while it blesses some with the very same thing.
Some people will insult your intelligence by suddenly being nice or nicer to you once you make it … or they think you have.
Rich can live better than poor but they cannot live without poor.
May we always be burdened with thinking of the suffering of others, for that is what it means to be human.
For if in careless summer daysIn groves of Ashtaroth we whored,Repentant now, when winds blow cold,We kneel before our rightful lord;The lord of all, the money-god,Who rules us blood and hand and brain,Who gives the roof that stops the wind,And, giving, takes away again;Who spies with jealous, watchful care,Our thoughts, our dreams, our secret ways,Who picks our words and cuts our clothes,And maps the pattern of our days;Who chills our anger, curbs our hope,And buys our lives and pays with toys,Who claims as tribute broken faith,Accepted insults, muted joys;Who binds with chains the poet’s wit,The navvy’s strength, the soldier’s pride,And lays the sleek, estranging shieldBetween the lover and his bride.
Vita ya Shetani na Mungu inatuathiri zaidi sisi wanadamu – na hapo baadaye itamuathiri Shetani pia. Vita hii haiwezi kuisha hadi siku ya mwisho, Yesu Kristo atakaporudi kuwachukua wateule wake. Pambana kwa njia ya maombi hadi siku ya mwisho kwa sababu adui tunayepambana naye hana muda wa kupumzika. Pambana kujiombea na kuwaombea wengine waliohai, na hata wale ambao bado hawajazaliwa, kabla mafuta ya dunia hii hayajalipuka. Usiishi kama adui wa msalaba wa Yesu Kristo, badala yake, ishi kama rafiki wa msalaba wa Yesu Kristo. Kuishi kama rafiki wa msalaba wa Yesu Kristo ni kupinga majivuno yote ya Shetani kwa upendo uliotukuka wa kujishusha au kujidharirisha, kutokutetereka hata kidogo na tamaa za ulimwengu huu kwa upendo mkubwa wa umaskini, na kutokuyumba wakati wa matatizo kwa sababu wakati wa amani ulijilimbikizia imani.
Grub Street turns out good things almost as often as Parnassus. For if a writer is hard up enough, if he’s far down enough (down where I have been and am rising from, I am really saying), he can’t afford self-doubt and he can’t let other people’s opinions, even a father’s, keep him from writing.
Born in 1987 in Malawi, William grew up in a village with no electricity or running water, and in a family that barely survived on the food it grew with a little left over to pay for school. After a terrible drought in 2001, William had to drop out of school because his family could no longer afford his school fees. He kept educating himself by going to the library and reading everything he could. One day, he found a book on windmills and determined he'd build one. So he did. Starting with scrap parts he found in light bulbs and radios. William built the first windmill he or his village had ever seen. And it worked, generating electricity for his family and his neighbors.Williamkamkwamba.com
It is rather your limitation that decides to what extent of greatness and to what height you are going to arise in this life. Your level of promotion in life is determined by how much you know.
Our world is structured in such a way for you not to even know and for you not to even be told and for you not to even think about it that your life is disappearing gradually and that you are left only with very little life and time.
Don’t live your life not to know what to do with your time. If you don’t have any results to show for all your passing time, then you must have been trivializing time and you must have been living your life carelessly.
I'm a religious man," he said. "I don't believe in a particularGod, but even so one can have a faith, something beyondthe limits of rationality. Marxism has a large element ofbuilt-in faith, although it claims to be a science and notmerely an ideology. This is my first visit to the West: untilnow I have only been able to go to the Soviet Union orPoland or the Baltic states. In your country I see anabundance of material things. It seems to be unlimited. Butthere's a difference between our countries that is also asimilarity. Both are poor. You see, poverty has differentfaces. We lack the abundance that you have, and we don'thave the freedom of choice. In your country I detect a kind of poverty, which is that you do not need to fight for yoursurvival. For me the struggle has a religious dimension, andI would not want to exchange that for your abundance.
Me, and thousands of others in this country like me, are half-baked, because we were never allowed to complete our schooling. Open our skulls, look in with a penlight, and you'll find an odd museum of ideas: sentences of history or mathematics remembered from school textbooks (no boy remembers his schooling like the one who was taken out of school, let me assure you), sentences about politics read in a newspaper while waiting for someone to come to an office, triangles and pyramids seen on the torn pages of the old geometry textbooks which every tea shop in this country uses to wrap its snacks in, bits of All India Radio news bulletins, things that drop into your mind, like lizards from the ceiling, in the half hour before falling asleep--all these ideas, half formed and half digested and half correct, mix up with other half-cooked ideas in your head, and I guess these half-formed ideas bugger one another, and make more half-formed ideas, and this is what you act on and live with.
The greatest innovators and history makers of our world were not great because of the formal school system but because of self-development through the proper investment and conversation of time.
If the surprise outcome of the recent UK referendum - on whether to leave or remain in the European Union - teaches us anything, it is that supposedly worthy displays of democracy in action can actually do more harm than good. Witness a nation now more divided; an intergenerational schism in the making; both a governing and opposition party torn to shreds from the inside; infinitely more complex issues raised than satisfactory solutions provided. It begs the question 'Was it really all worth it' ?
Memories of the past are what drive us, whether to a life of beauty or a life of insanity is up to us.
In the end all the puzzles of your life will be solved ,until then... laugh at the scepticism, live for the moment and remember everything happens for a reason.
Strong people don't put others down. They lift them up and slam them on the ground for maximum damage.
Every interaction is an opportunity to learn, Only if we are interested in improving rather than proving.
Life is a university, you will keep learning new things all the time. The tombstone will be your degree.Make sure it's worth a fortune for those who admire you.
Life's too short to wake up in the morning with regrets, So ... Love the people who treat you right and pray for the ones who don't. Life is 10% what you make it 90% how you take it.
Life is about the moments you create, that you can keep it with you FOREVER. After everything is over,That is what we have or what we are left with.
A person with good heart is always happy. However its a myth because most of the time his heart is full of wounds as it except only good thing from others still he love the people who treat it right & pray for the ones who don't
Life is about the moments you create,that you can keep with you forever.After everything is over,That is what we have or what we are left with.
Love is what makes two people sit in the middle of a bench when there is plenty of room at both ends. Love means nothing in tennis,But it's everything in life
If someone talks bad about us, we feel bad. If someone talks good about us we feel good. The question is ,Have we given our remote to others for the way we feel?Live your life in your way!!!!!!!!!!!!!!
For a happy life,it's best we should ignore &overlook things,people,incidents,affairs & matters.It is not necessary that we show a reaction to everything. Step back & ask yourself if the matter is really worth responding to.
If we try to see something positive in everything we do, life won't necessarily become easier but it becomes more valuable.
A lot of pain that we are dealing with are really only THOUGHTS.
The most important subject in the curriculum in the future years will be how to love ourselves and be content.
Literacy rate tells us about the section of society who can read and write, but do we have a tool which can share the stats about out how many educated illiterates we have in our society.
Tenderhearted people are silent sufferers they just learn the art to fly with broken wings.
There's a story behind every "I don't believe in love""Period
Its not your fault for not being there.Its my fault for thinking you would be
We live in a society where every business has a huge scope. Even if you open a shop selling snakes people will buy it. Thinking they will direct them to their neighbors house.
There is something deeply hypocritical in a society that holds an inner-city child only eight years old "accountable" for her performance on a high-stakes standardized exam but does not hold the high officials of our government accountable for robbing her of what they gave their own kids six or seven years before.
Tsitsi and the rest of the nation who now found themselves degreed and broke, her parents and the parents of the nation with degreed children and still broke, had thought-convinced themselves-that the poverty of their lives could be eliminated by 'professionalisation'.
...the poor man, whom the law does not allow to take an ear of corn when starving, nor a pair of shoes for his freezing feet, is allowed to put his hand into the pocket of the rich, and say, You shall educate me, not as you will, but as I will...
Arleen thanked Pana. Getting off the phone, she thanked Jesus. She smiled. When she smiled she looked like a different person. The press had loosened its grip. From landlords, she had heard eighty-nine nos but one yes. Jori accepted his mother’s high five. He and his brother would have to switch schools. Jori didn’t care. He switched schools all the time. Between seventh and eighth grades, he had attended five different schools—when he went at all. At the domestic-violence shelter alone, Jori had racked up seventeen consecutive absences. Arleen saw school as a higher-order need, something to worry about after she found a house.
Public education is not broken. It is not failing or declining. The diagnosis is wrong, and the solutions of the corporate reformers are wrong. Our urban schools are in trouble because of concentrated poverty and racial segregation. But public education is not ‘broken.’ Public education is in a crisis only so far as society is and only so far as this new narrative of crisis has destabilized it.
Create your own path.Don't blindly follow the massess... because most of the time the "M" is silent.
Your friends can be double-edged knife thy can either nurture you or destroy you. Choose them Wisely......
Growing older doesn't mean that you are more mature than everyone who is younger than you. Maturity is a lot of things, and age has nothing to do with it.
Instead of you pouring out your life and giving out your life and exchanging it for a porridge called salary, instead of selling out your life bit by bit until you are old and empty and until you become so old that they send you off to die in retirement, you should come to the realization that you could actually multiply and reproduce your life through the power of time conversion.
When you understand that through the power of conversion in solitude you can become great, so many things you’ve been wasting your time on will no longer interest you. You will even run away from some friends.
When you run for your life, you will become the one deciding how you use your time. You will be the one deciding that you are not going to pour out your life anymore. You will no longer allow the school system or the work system to decide what you do with your time.
You are not told that while you try to eliminate your boredom by playing games and chatting on social media or watching movies and making unnecessary phone calls your life is diminishing into vanity.
If you understand that a wasted time is a wasted life, you will start running away from television, you will begin to run away from movies, you will run away from games like criminal case and candy crush.
To truly be satisfied in life, you must invest your time into doing what you were born to do instead of wasting your time trying to impress a boss or a company doing a job that you were not born for.
It is only when you run away from what society wants you to do with your time and then invest that time into doing what you were born to do that you can attain greatness and live a fulfilled life.
You must, first of all, evolve the consciousness of being the best in whatever territory you choose to explore and then invest all your time into it and you will be amazed how easy it is to become great.
If you allow someone else to convert more time than you in your chosen territory, you automatically become a servant or a second class citizen in that territory and whoever it is who converted more time than you in that territory becomes your king and will lord it over you in that territory.
Most of the people in the world are just distracted and work only on the surface but if you will be deep enough to concentrate and study or rehearse anything, the world will bow in honor of you.
If you can take ten thousand hours and divide it by the number of hours, you can concentrate and devote to repeatedly doing one single thing in a day, you will be amazed how best you will become in that thing after a given number of years.
Everyone thinks money is the capital needed to start up a business or any project of choice. I, however, disagree with that ideology. Money is not the capital that you need. Time is the real capital that anyone needs to start up any project.
The difference between working for a salary and working for your promise land is that when you work for a salary, you are exchanging your life just for some porridge, some little compensation in the form of salary.
The greatest wealth in the world is the wealth of time. There is nothing more precious than the wealth of time. If you could realize that everything is made out of time, then you can convert your free time into anything you want.
Solitude is the measure through which you could concentrate on using your time. It is through solitude that you can convert your time into something of value. Solitude is a way of overcoming distraction so that you can convert your time into something of worth.
You must remember that whether you like it or not, every day your life is diminishing, your life is reducing and your life is pouring out. Whether you convert that diminishing life into something or you don’t convert it to anything, it’s your problem. The life will keep on reducing and diminishing.
Don’t join the queue of ignorant people who do not know that their time flies away into vanity daily. Don’t be a part of the lazy lot who cannot discipline themselves in solitude to convert their time into products or added value.
If you want to be among the few who rule the world, you, therefore, must learn to convert every time of your life, every second and minute that passes by. The target of life and the idea of life is that every time must be converted into something.
If you invest your life into yourself, you are not pouring your life out somewhere, to some job or for some salary, you are re-investing it into yourself. You are multiplying the quality of your life.
When you choose your own area of calling and purpose, and you are working and converting your life into that your area of calling, you are not being compensated with salary. You become the boss over your own life.
If you really want to buy greatness with time, you must invest the quality amount of time into your purpose and land of calling. The more time you invest into your land of promise, the more productive the land becomes for you.
It is my desire that you consider the advice I am rendering here that you should no longer sell your life but invest it into fulfilling the purpose for which you were born. Only then you can become great in your generation.
If you will invest the maximum amount of time in hard work, polishing and building your own land of promise, you will become great in life. You will become exceptional. You will become a specialist and the world would want to reckon with you.
If you don’t monitor your life, you will regret it. If you don’t measure your life you will regret it. If you don’t convert your time into products you will regret it. If you don’t multiply your life you will soon find out that your life is almost finished with nothing to show for it.
The world awaits your products. Humanity lives in eager expectation of your products. Begin to convert your time into products. Begin to gain the mastery over your talents and gifting.
In a world as noisy as ours, only those who can isolate themselves will be able to think better and meditate better and hence have a higher chance of receiving innovative ideas and concepts.
You must fight to make sure that your life does not just disappear into thin air. It is a battle of not allowing those your seconds, those your minutes to just disappear into thin air.
If you don’t convert your time into products, you will regret it. If you don’t multiply your life, you will soon find out that your life is almost finished with nothing to show for it.
When you can actually monitor your passing life and be in control and be in charge of your time and making sure that you are actually converting every passing day into something, then you will never regret it.
To own something and not be aware of it could not only be annoying, but fatal too. That is why most people had all the time but did nothing with it. They died leaving behind no invention or product that they could be remembered for.
Invest your evaporating life and reap greatness. Invest your evaporating time and leave a legacy behind for future generations. Take this short time that you have on earth and convert it into greatness.
When your race on earth is finally over and your time has completely disappeared, what will continue to live on in the lives of others are the products you were able to produce from your invested time.
It doesn’t matter how long you live on planet earth, if by the time your whole life has evaporated, you have not solved the problems you were created to solve, then you wasted your life.
The problem with dreams is that they are always futuristic and gives a deceptive impression that there is still enough time to actualize them. The tragedy, however, is that you soon realize that the time you thought you had to fulfill the dreams had melted away before your very eyes.
Greatness is never achieved in the realm of dreams but in the realm of reality and the only way to achieving that greatness is to convert your time into added value to yourself and then to others.
Vacation time is the best time to do solitude because you could just take two weeks of it or one week of it and just isolate yourself. And when you isolate yourself, you can just begin to convert that time of vacation into any product you want.
For you to maximize time, you want to make sure that every second of the day that comes is converted into some products. You want to ensure that every minute and hour of the day that passes are being converted into some values. For you to be great, you must learn to convert every second of your life.
It is better to purposefully spend time with people talking about things that could improve them or talk about things that could improve me than to just waste time discussing irrelevant things.
Our world is structured in such a way that you will be ignorant and unaware of the fact that your life is disappearing gradually and that you are left only with very little life and time.
You must begin to live your life by doing a comparative analysis between any two events in your life and making sure you are only investing your time into that event which adds more value to your life.
So the way to control your life is this; every minute you live, maybe you are in church; ask yourself “why am I here? What product am I producing by being here?” I know most Christians just go to church like dummies.
If there is any church service that you attend and it quickens your purpose and adds value to your life, if that church gives you some insight and understanding and a picture of how to do things better and become a solution provider to the problems of humanity in your country, then you can keep attending such a church.
It is the quality of time you are able to convert into the production of value. The quality of time you are able to concentrate and use to produce values is what determines your greatness.
To measure your time management you must access yourself by how many products you were able to produce on that particular day, or how many products you were able to produce in that particular hour, a minute or second.
To be effective in fulfilling your goals, you must break them down into little tasks and then spend most of your time working on the task in front of you, instead of being overwhelmed by the enormity of the big goal.
From books, I winnowed the glue that held together my psyche as it struggled to stay whole. It was from stories and myths that I learned to dream, to imagine a different life, to realize potentials and probabilities other than those of the painful, poverty-mired existence I found myself in as a child. With a book I could hide in a corner, safe from the heavy hand and belt of my stepfather, and for a while not worry about where our next meal would come from, or where we would be sleeping that night, or when my mother would break and have to be sent yet again to the mental institution. Books, for me, we tiny life rafts that I clung to desperately.
Like all people who have known rough times, light-heartedness seemed to her too irrational and inconsequent to be indulged in except as a reckless dram now and then; for she had been too early habituated to anxious reasoning to drop the habit suddenly...Her triumph was tempered by circumspection, she had still that field-mouse fear of the coulter of destiny despite fair promise, which is common among the thoughtful who have suffered early from poverty and oppression.
If I could remove one thing from the world and replace it with something else, I would erase politics and put art in its place. That way, art teachers would rule the world. And since art is the most supreme form of love, beautiful colors and imagery would weave bridges for peace wherever there are walls. Artists, who are naturally heart-driven, would decorate the world with their love, and in that love — poverty, hunger, lines of division, and wars would vanish from the earth forever. Children of the earth would then be free to play, imagine, create, build and grow without bloodshed, terror and fear.
A simple life is not seeing how little we can get by with—that’s poverty—but how efficiently we can put first things first. . . . When you’re clear about your purpose and your priorities, you can painlessly discard whatever does not support these, whether it’s clutter in your cabinets or commitments on your calendar. (148)
We love being mentally strong, but we hate situations that allow us to put our mental strength to good use.
Don't only learn from the rich and successful men, also learn from the poor and those that failed woefully, for in their failures lies the secret of success as well.
Don't cheat the foundation of a house because you want to save for the roofing for at the end, you will have only roofed rubbles.
Never forget a man who weathered and rescued you from the storm just because you can see the shores.
Don't sell the warmer for an air conditioner just because its summer, for in winter, you will have to do the reverse.
Like alcohol and poverty, a heartbreak has the power to make a man do something he wouldn’t normally do and to make a woman do someone she wouldn’t normally do.
I’m learning persistence and the closing of doors, the way the seasons come and go as I keep walking on these roads, back and forth, to find myself in new time zones, new arms with new phrases and new goals. And it hurts to become, hurts to find out about the poverty and gaps, the widow and the leavers. It hurts to accept that it hurts and it hurts to learn how easy it is for people to not need other people. Or how easy it is to need other people but that you can never build a home in someone’s arms because they will let go one day and you must build your own.
Look at that crowd', he said disgustedly. 'They think it's a circus.''And not a single coin are they donating', said Dina.'That's not surprising. Pity can only be shown in small doses. When so many beggars are in one place, the public goes like this' - he put his fists to his eyes, like binoculars.
Every gun that is made, every warship launched, every rocket fired signifies in the final sense, a theft from those who hunger and are not fed, those who are cold and are not clothed. This world in arms is not spending money alone. It is spending the sweat of its laborers, the genius of its scientists, the hopes of its children. This is not a way of life at all in any true sense. Under the clouds of war, it is humanity hanging on a cross of iron.
All you have to do [to win a Pulitzer Prize] is spend your life running from one awful place to another, write about every horrible thing you see. The civilized world reads about it, then forgets it, but pats you on the head for doing it and gives you a reward as appreciation for changing nothing.
The Civilized… murder their children by producing too many of them without being able to provide for their well-being. Morality or theories of false virtue stimulate them to manufacture cannon fodder, anthills of conscripts who are forced to sell themselves out of poverty. This improvident paternity is a false virtue, the selfishness of pleasure.
Let my silence grow with noise as pregnant mothers grow with life. Let my silence permeate these walls as sunlight permeates a home. Let the silence rise from unwatered graves and craters left by bombs. Let the silence rise from empty bellies and surge from broken hearts. The silence of the hidden and forgotten. The silence of the abused and tortured. The silence of the persecuted and imprisoned. The silence of the hanged and massacred. Loud as all the sounds can be, let my silence be loud so the hungry may eat my words and the poor may wear my words. Loud as all the sounds can be, let my silence be loud so I may resurrect the dead and give voice to the oppressed. My silence speaks.
Do not avert your eyes.It is important that you see this.It is important that you feelthis.
For all these stars,nothing is new.They’ve seen all kinds of warsand miracles, too.They know the messengers with their holy bookswill smile and wash their hands in blood.They know the politicians with their good lookswill make the poor eat pies of mud.They’ve seen the Earth freeze and then burn with greed.They’ve seen the treesand the seas emptied.Yet, you won’t hear their sneerswhen a man arrivesand, having experienced a number of years,proclaims: 'I have lived!'Because nothing is new under these stars:the lies, the love, the memories and scars, the ruin, the revolution, the fakes and true,the families, the friends, none of it is new.All of it—even the me and you.
Persuading everyone to behave decently to each other because the society is so fragile is a worthy goal, but it may be more straightforward just to make the societies less fragile, which means developing their economies.
Suppose a country starts its independence with the three economic characteristics that globally make a country prone to civil war: low income, slow growth, and dependence upon primary commodity exports. It is playing Russian roulette. That is not just an idle metaphor: the risk that a country in the bottom billion falls into civil war in any five-year period is nearly one in six, the same risk facing a player of Russian roulette.
Inequality and poverty, unhealth and no wealth are hand in hand. And if we are all born equal that should be true in all lands. We cannot divide the world between poor and rich countries. It's like saying the ones are good, the others are junkies. That can only increase more prejudice, miseries and sorrow. Turning the wheel today it will lead to a better tomorrow.
It never really ends...Children surviving through the cold winds of neglect, and all kinds of misfortune and vile treatment.We see them everyday, with broken smiles that endure the painful kicking of their malnourished bellies protruded with dreams that may never see the light of conception...But with just a little kind word,A handful of promise,A heart of compassion,A smile full of hope,We would hold hands together in helping them conceive their dreams...Because they are the little bits and pieces that make us whole...
Some people ate less food less often when they each had a home than they now do as hobos.
Whether it is big or small, the size of a poor man’s yard incessantly reminds him that he is poor.
It is as difficult for most poor people to truly believe that they could someday escape poverty as it is for most wealthy people to truly believe that their wealth could someday escape them.
I, on the other hand, interrupt people because my thoughts fly out of my mouth. My handbag's full of rubbish. And I want to do something that matters with my life. Right now I'd like to write plays, sing in musicals, and/or rid the world of poverty, violence, cruelty, and right-wing conservative politics.
What sense would it make to classify a man as handicapped because he is in a wheelchair today, if he is expected to be walking again in a month, and competing in track meets before the year is out? Yet Americans are generally given 'class' labels on the basis of their transient location in the income stream. If most Americans do not stay in the same broad income bracket for even a decade, their repeatedly changing 'class' makes class itself a nebulous concept. Yet the intelligentsia are habituated, if not addicted, to seeing the world in class terms.
Because taxpaying is seen as an emblem of civic worthiness, denying the poor the status of taxpayers has the effect of denying their political standing. Classing a large percentage of the populace as a kind of second-class citizenry is genuinely toxic for democratic norms.
There are three impossibilities in life: God cannot lie, God cannot change and finally, I cannot be a poor man.
[I]t is not by being richer or more powerful that a man becomes better; one is a matter of fortune, the other of virtue. Nor should she deem herself other than venal who weds a rich man rather than a poor, and desires more things in her husband than himself. Assuredly, whomsoever this concupiscence leads into marriage deserves payment rather than affection.
UN studies conducted in more than forty developing countries show that the birth rate falls as women gain equality... I believe income-earning opportunities that empower poor women ... will have more impact on curbing population growth that the current system of "encouraging" family planning practices through intimidation tactics.. Family planning should be left to the family.
The obscenities of this country are not girls like you. It is the poverty which is obscene, and the criminal irresponsibility of the leaders who make this poverty a deadening reality. The obscenities in this country are the places of the rich, the new hotels made at the expense of the people, the hospitals where the poor die when they get sick because they don't have the money either for medicines or services. It is only in this light that the real definition of obscenity should be made.
Poor women suffer terrible sexual violence that goes unreported. Because of their social class, these women do not have access to therapy or other methods of healing. Their repeated abuse ultimately eats away at their self-esteem, driving them to drugs, prostitution, AIDS, and in many cases, death.
Some women would not cheat, and some would not have cheated, had they each married a man whom they love … or at least like.
Those who reject Christianity will not be moved by Christ’s statement that poverty is blessed. But here a rather remarkable fact comes to my aid. Those who would most scornfully repudiate Christianity as a mere ‘opiate of the people’ have a contempt for the rich, that is, for all mankind except the poor. They regard the poor as the only people worth preserving from ‘liquidation’, and place in them the only hope for the human race. But this is not compatible with a belief that the effects of poverty on those who suffer it are wholly evil; it even implies that they are good. The Marxist thus finds himself in real agreement with the Christian in those two beliefs which Christianity paradoxically demands – that poverty is blessed and yet ought to be removed.
What does hanging on a cross for twenty-four hours mean to a man who has no children,' I said, 'especially when he knows he's dying for a good cause -- indeed, that he's saving the whole world and then going straight into the best place in Heaven? What's that compared to the suffering I've had to put up with for months and years with the house full of children, when for many whole nights I've shrieked with pain unceasingly and without relief, and I'll soon be dead, and that without having anything to die for; and there'll be no heavenly Kingdom for me, for I know the children will go on crying when I'm dead, and swearing and quarrelling, and begging for milk they can't get.
I hate what G.P. calls the New People, the new class people with their cars and their money and their tellies and their stupid vulgarities and their stupid crawling imitations of the bourgeoisie.(...)The New People are still the poor people, it is the new form of poverty. The others hadn't any money and these haven't any soul.
Soul work is the 'more' that we need to do to heal our souls.Soul retrieval is one more step toward balance and wholeness. The trauma of major illness, death, financial devastation, abuse, terror, and other stressors in our lives will not cease while we live and breathe. But, knowing they can rob us of our soul allows us to address those loses before or as they occur, so that we do not have to struggle to survive without that which makes us who we are.
Leaders will love to be poor and see their people rich, than to be rich and see their people poor. This is their mission.
The only principle which will make you more content, less bitter is to live a life that has "Less excuses, more results. Less distraction, more focus. Less me, more we. Live with "Gratitude" not with "Greytitude
The image titled “The Homeless, Psalm 85:10,” featured on the cover of ELEMENTAL, can evoke multiple levels of response. They may include the spiritual in the form of a studied meditation upon the multidimensional qualities of the painting itself; or an extended contemplation of the scripture in the title, which in the King James Bible reads as follows: “Mercy and truth are met together; righteousness and peace have kissed each other.” The painting can also inspire a physical response in the form of tears as it calls to mind its more earth-bound aspects; namely, the very serious plight of those who truly are homeless in this world, whether born into such a condition, or forced into it by poverty or war.
Stop explaining to others, people will only understand from their level of discernment.
Fear is the most prodigious enemy of our soul
Respect is reverence out of love, Fear is reverence out of hate.Choose Wisely
And then one day you realise that if you want to be rich, you'd have to give away almost everything you own.
While there are millions of hungry people all around the world, while there are thousands of homeless people in every country, while some continents are in a horrible poverty, while there are not enough schools, not enough hospitals in the entire world, building churches, mosques, synagogues or temples or spending money on guns, on war industry are the greatest treasons to humanity!
Quite rapidly Etta became acquainted with the realities of poverty in one of its loneliest forms -- that of the poor middle-class girl looking for a job. Only youth can engage in this struggle and survive as a vital human entity. For the other ones it is death, death of the spirit, because the pittance, the bit of bread and drink, the wisp of clothing, the flicker of fire must be begged of Business, not even as charity, but as a gracious boon in exchange for the best waking hours. It is always your money _and_ your life. Not that Business is intelligently ruthless, don't think it. Business is like a huge cretin, scuffing its great feet over the flower-beds of life while it thinks itself the most wonderful puffing billy, self-invented into the bargain.
It’s unthinkable, now to live as her parents had done, going to work from nine to five and enjoying the benefits of the newly-formed health and education services. What paradise it had seemed! Now, in order to pay their exorbitant mortgages, and ever more exorbitant fuel prices, British adults have to work long hours – the longest, it is said, in Europe… Everyone they know, everyone they see, is just like them, living in houses like these, reading the same papers, seeing the same films and TV programmes and plays, buying from the same shops and sending their children to the same schools; and they think it will go on for ever, either ever-mounting property prices cushioning them. But it can’t.
Waking up every cold morning is always a problem especially now it's raining daily but I thank God for Proverbs 24:33 which says "...A little sleep, a little slumber, a little folding of the hands to rest, then poverty will come as a robber and your want like an armed man"Whenever I think of that verse, no matter how sweet the sleep is or how cold the morning is, I always stand up on my feet to get set for work
The ideal-worker standard and norm of work devotion push mothers to the margins of economic life. And a society that marginalizes its mothers impoverishes its children. That is why the paradigmatic poor family in the United States is a single mother and her child.
We have to examine the extent to which we export poverty to other societies. When we decide that we will import products from China that are produced by people earning less than a dollar an hour, and grant their country most-favored-nation status (political contributions notwithstanding), we are deciding to make American workers who must earn the minimum wage compete with them. I am not suggesting that we close the doors to China or to Mexico, but I am suggesting that we look very carefully at the web of international relationships that we are creating. At the very minimum, we should understand that we have two choices in our country: we can raise world living standards by exporting those standards, or we can lower living standards- not only the world’s but also our own- by deciding that it is acceptable for the products of exploited labor to enter this country.
[W]hen it's slow, they send you home, and when it's busy, they expect you to stay late. They also expect you to be able to come in to cover someone's shift if a co-worker gets sick at the last minute. Basically, they're expecting you to be available to work all the time. Scheduling is impossible.
If achieving world peace and ending poverty were really genuine concerns to the majority, then they would have happened already by now. So, either people are not aware of their collective power, or their fears overpower their desires. The amount of money spent on the military-industrial complex in one year is more than enough to end hunger in Africa. Every problem on earth today has more than one solution. However, priorities are determined by values.
FLIES IN DISGUISETell me,Have youReally seenFlies in a child's eyesOr heard their hungry criesIn the middleOf the night?Don't lie.You can protest all you wantAbout peaceAnd genocide,But unless you are willingTo take beatings for your fights,Your display of trendy showmanshipSimply ain't right.Go on,Carry your useless signsAbout an issue the worldAlready abhors,But it's TRUEHeartfelt actionsThat will preventSuits andSenatorsFrom creatingAny more wars.
Power is given only to those you allow to have power over you. No man was born with a master. The only master of all is the Creator, and he created all men to be free. Freedom is a God-given right, not a human-granted gift. No man should have to fight to breathe in good health and peace.
For breakfast to be called ‘in bed’ instead of ‘on top of a bed,’ the house in which it is about to be eaten has to have at least two rooms (excluding the kitchen); (at least) three, if it has a bathroom.
In many cases, it was the woman’s stomach—not her heart—that fell for her man.
In some cases, it is the woman’s stomach—not her heart—that has left her man for another.
Sometimes even a "Yes" can be fatal for our Souls
Its all about perception in life, For some One minus One = One & for some its Zero.That's the only difference.
In the end it will be your “Actions” “Convictions” & “Thoughts” which will determine how you shaped your life.
How long you will live in your dreams? The time is now, it's better to go and follow them..
Opportunity comes to everyone it depends on you whether you take it or leave it. Learn to take risks and play hard because at the end you'd be thankful for your struggle.
When you are stressed and challenged by hardships just smile through it as frowning won’t help in changing the situation
We all have this perfect little image of who we want to be, but it is unnecessary. Throw the image away. You're already you just be the best version of yourself.
No matter how much struggle you face in your journey towards success, someday you will look back and realize your struggles changed your life for the better.
Don’t keep those people in your life who are completely negative in approach. Eventually these people will stress you out and be the source of your downfall.
Don't ask creator to guide your footsteps if you're not willing to move your feet.
There’s no way that Michael Jackson or whoever Jackson should have a million thousand droople billion dollars and then there’s people starving. There’s no way! There’s no way that these people should own planes and there people don’t have houses. Apartments. Shacks. Drawers. Pants! I know you’re rich. I know you got 40 billion dollars, but can you just keep it to one house? You only need ONE house. And if you only got two kids, can you just keep it to two rooms? I mean why have 52 rooms and you know there’s somebody with no room?! It just don’t make sense to me. It don’t.
When someone steals another's clothes, we call them a thief. Should we not give the same name to one who could clothe the naked and does not? The bread in your cupboard belongs to the hungry; the coat unused in your closet belongs to the one who needs it; the shoes rotting in your closet belong to the one who has no shoes; the money which you hoard up belongs to the poor.
And, conversely, she went on to herself, sneering at the Grand Duke's palace, poverty is wasted on the poor, who never know how to make the best of things, are only the rich without money, are just as useless at looking after themselves, can't handle their cash just like the rich can't, always squandering it on bright, pretty, useless things in just the same way.
But these were essentially the accoutrements that appeal to all people who are not actually rich but who want to look rich, though all they manage to do is look like each other: damasks, ebony, plants, rugs and bronzes, anything dark and gleaming-everything that all people of a certain class affect so as to be like all other people of a certain class. And his arrangements looked so much like everyone else's that they were unremarkable, though he saw them as something truly distinctive.
I take from the poor and give to the rich. They just happen to be the same individuals. Poor and stupid before they learn from me and pay with their time and money, but rich and successful after they do. The truly miserable, however, don't know how poor they are, and I want nothing from them.
I will never not be poor, so what does it matter if I don't pay a thing and a half this week instead of just one thing? It's not like the sacrifice will result in improved circumstances; the thing holding me back isn't that I blow five bucks at Wendy's. It's that now that I have proven that I am a Poor Person that is all that I am or ever will be. It is not worth it to me to live a bleak life devoid of small pleasures so that one day I can make a single large purchase. I will never have large pleasures to hold on to. There's a certain pull to live what bits of life you can while there's money in your pocket, because no matter how responsible you are you will be broke in three days anyway. When you never have enough money it ceases to have meaning. I imagine having a lot of it is the same thing.
You can perhaps, in a number of circumstances, tell yourself that you can't have more than you have until you do better than you're doing, but by all means steer clear of its reverse, the creed of defeat, in saying that you can't do better than you're doing until you can have more than you have.
*Prostitution* is a euphemism for rape incidents that the victim and the economy profits from.
My inspiration for writing music is like Don McLean did when he did "American Pie" or "Vincent". Lorraine Hansberry with "A Raisin in the Sun". Like Shakespeare when he does his thing, like deep stories, raw human needs.I'm trying to think of a good analogy. It's like, you've got the Vietnam War, and because you had reporters showing us pictures of the war at home, that's what made the war end, or that shit would have lasted longer. If no one knew what was going on we would have thought they were just dying valiantly in some beautiful way. But because we saw the horror, that's what made us stop the war.So I thought, that's what I'm going to do as an artist, as a rapper. I'm gonna show the most graphic details of what I see in my community and hopefully they'll stop it quick.I've seen all of that-- the crack babies, what we had to go through, losing everything, being poor, and getting beat down. All of that. Being the person I am, I said no no no no. I'm changing this.
How reprehensible it is when those blessed with commodities insist on ignoring the poor. Better to torment them, force them into indentured servitude, inflict compulsion and blows—this at least produces a connection, fury and a pounding heart, and these too constitute a form of relationship. But to cower in elegant homes behind golden garden gates, fearful lest the breath of warm humankind touch you, unable to indulge in extravagances for fear they might be glimpsed by the embittered oppressed, to oppress and yet lack the courage to show yourself as an oppressor, even to fear the ones you are oppressing, feeling ill at ease in your own wealth and begrudging others their ease, to resort to disagreeable weapons that require neither true audacity nor manly courage, to have money, but only money, without splendor: That’s what things look like in our cities at present
Our entire system, in an economic sense, is based on restriction. Scarcity and inefficiency are the movers of money; the more there is of any resource the less you can charge for it. The more problems there are, the more opportunities there are to make money.This reality is a social disease, for people can actually gain off the misery of others and the destruction of the environment. Efficiency, abundance and sustainability are enemies of our economic structure, for they are inverse to the mechanics required to perpetuate consumption.This is profoundly critical to understand, for once you put this together you begin to see that the one billion people currently starving on this planet, the endless slums of the poor and all the horrors of a culture due to poverty and pravity are not natural phenomenon due to some natural human order or lack of earthly resources. They are products of the creation, perpetuation and preservation of artificial scarcity and inefficiency.
Earning money from, and supporting, a system that keeps these people in poverty in the first place and then gives them some of the profits in the form of "strings-attached" aid or World Bank and IMF loans is no more ridiculous than Shell or Esso giving Greenpeace or Friends of the Earth £10,000 to help clear up the destruction that they inevitably cause. Would it not be better not to cause the destruction in the first place?
Poverty is a funny phenomenon. It is always defined financially and always relative to what other people earn. It is possible to be extremely happy despite having little money and being officially categorised as poverty-stricken. You can also be really unhappy despite earning a high salary. Those who always want something more will always live in poverty, regardless of how much they earn, while those who are content with what they have will always feel they have an abundance. Most poverty in the UK isn't material poverty, it's spiritual poverty, a state of mind in which fulfilment comes only from the pursuit of material gain.
Love is the reflection of a broken heart in a shattered mirror...
Smiling is not a choice It’s a Lifestyle Pass it on
To be successful in life , Plan, Implement, Revise, Update, and Build on Change.
Passion + Vision +Skill + Mentoring = Success.
Start wherever you are! Low hanging fruit really tastes as good as the high stuff.
A lie near to truth is always difficult to catch
Pray GOD by HEART, Not by HABIT.
To enjoy a peaceful & Beautiful Life We should open our 'EYE' and Close our 'I
Have and show motivation to do and learn. That's the key for a good career. Everything else is an extrapolation of that.
Theres no competition in DESTINY. Run your own RACE and wish others WELL!!!
The only enemy which stands between the talent you posses and success you achieve is known as "EGO" in our Society
The most important principle for self discovery and to taste success is rather than changing other's attitude changes your own. And always remember same sun which melts the butter also hardens the clay
The only way to be content in life is to make sure your NEED don't become GREED.
No body is a looser either he is a Winner or a Learner
Being Wise & Being Smart are two different things anyone can be smart but those who master the art of knowing what to overlook in this journey called life deserves to be called Wise
The only goal in life is to be happy, genuinely, intensely and consistently , regardless of what it looks like to others.
Find answers in your weakness and surprise in your strength and always remember the golden rule every failure has HOPES
The only principle of Success in Life :"You must be present to win.
It’s all about “Priorities” There's No Such Thing as "Busy
Don’t be afraid of failures it takes courage to try new things & only those who try create History.
Live a life that leaves a memory, nobody can steal.
If you are depressed, you are living in the past. If you are anxious, you are living in the future. If you are at peace, you are living in the present.
The only unreachable dream is the one you don’t reach for.
The thing about our choices is that after we have made them, they turn around and make us.
True Relations never break and relation which breaks were never true
Living your life is a task so difficult it has never been attempted before.
What seems like the right thing to do could also be the hardest thing you have ever done in your life
Always follow your dreams with confidence and conviction, don’t fall for the trap of dream killers
Life is too short to be anything but happy. So kiss slowly. Love deeply. Forgive quickly. Take chances and never have regrets. Forget the past but remember what it taught you.
Time change - Moments don't.
Life is a do-it-yourself project.
THE Biggest enemy of Truth is known as Facts in our Society
A wise man is someone who knows how to convert obstacles into resources.
For all those who say its a Man world. Respect Women Its their World we are just guest here
MISUNDERSTANDING" arises only when you see the things with Closed Eyes
The only difference between success and failure is Lack of Vision
Two powerful factors which creates difference between destroying your relationship and deepening it are EGO and Attitude
TAKE Risk because you never know how absolutely perfect something could turn out to be..
As long as we have MEMORIES, yesterday REMAINS and as long as we have HOPE, tomorrow AWAITS...
YOU have to design your own Price tag for the world.
Only Boiled Seeds are afraid of failure.
No matter what goals you set to accomplish always remember there is a thing known as Life which you should never forget to live and enjoy
Don’t be afraid of failures it takes courage to try new things & only those who try create miracles.
If you are depressed, you are living in the past. If you are anxious, you are living in the future
IF you want to be a winner than follow one simple rule and feed it in your mind. Take each task and work as " Do it yourself project.
Sometimes life is like living in a chamber of Liquid Oxygen. Liquid don't allow you to live and Oxygen don't let you die.
Nightmares are seldom a foreshadowing of real events, but always a showing of real fears.
When you see your feet with no footwear, also see those with no feet.
If your expenditure brings you poverty, then you may call yourself a poor but the world will call you a fool.
You'd think (losing his job and degree for having made false claims as a researcher) would be a lesson to him," said Miss Hillyard. "It didn't pay, did it? Say he sacrificed his professional honour for the women and children we hear so much about -- but in the end it left him worse of."But that," said Peter, "was only because he committed the extra sin of being found out.
Arleen’s children did not always have a home. They did not always have food. Arleen was not always able to offer them stability; stability cost too much. She was not always able to protect them from dangerous streets; those streets were her streets. Arleen sacrificed for her boys, fed them as best she could, clothed them with what she had. But when they wanted more than she could give, she had ways, some subtle, others not, of telling them they didn’t deserve it.
We may wonder what is going on in the back of the mind and what betides in the mood of some people who live on the edge of isolation and emotional poverty. They belong to life’s outcasts: deserted by affection, deprived of physical or lingual contact and finally reduced to silence. ("Why didn't he ask ? ")
Fear is one of the persistent hounds of hell that dog the footsteps of the poor, the dispossessed, the disinherited. There is nothing new or recent about fear—it is doubtless as old as the life of man on the planet. Fears are of many kinds—fear of objects, fear of people, fear of the future, fear of nature, fear of the unknown, fear of old age, fear of disease, and fear of life itself. Then there is fear which has to do with aspects of experience and detailed states of mind.Our homes, institutions, prisons, churches, are crowded with people who are hounded by day and harrowed by night because of some fear that lurks ready to spring into action as soon as one is alone, or as soon as the lights go out, or as soon as one’s social defenses are temporarily removed.The ever-present fear that besets the vast poor, the economically and socially insecure, is a fear of still a different breed. It is a climate closing in; it is like the fog in San Francisco or in London. It is nowhere in particular yet everywhere. It is a mood which one carries around with himself, distilled from the acrid conflict with which his days are surrounded. It has its roots deep in the heart of the relations between the weak and the strong, between the controllers of environment and those who are controlled by it.When the basis of such fear is analyzed, it is clear that it arises out of the sense of isolation and helplessness in the face of the varied dimensions of violence to which the underprivileged are exposed. Violence, precipitate and stark, is the sire of the fear of such people. It is spawned by the perpetual threat of violence everywhere. Of course, physical violence is the most obvious cause. But here, it is important to point out, a particular kind of physical violence or its counterpart is evidenced; it is violence that is devoid of the element of contest. It is what is feared by the rabbit that cannot ultimately escape the hounds.
And the priests looked down into the pit of injustice and they turned their faces away and said, 'Our kingdom is not as the kingdom of this world. Our life on earth is but a pilgrimage. The soul lives on humility and patience,' at the same time screwing the poor from their last centime. They settled down among their treasures and ate and drank with princes and to the starving they said, 'Suffer. Suffer as he suffered on the cross for it is the will of God.'And anyone believes what they hear over and over again, so the poor instead of bread made do with a picture of the bleeding, scourged, and nailed-up Christ and prayed to that image of their helplessness. And the priests said, 'Raise your hands to heaven and bend your knees and bear your suffering without complaint. Pray for those that torture you, for prayer and blessing are the only stairways which you can climb to paradise.'And so they chained down the poor in their ignorance so that they wouldn't stand up and fight their bosses who ruled in the name of the lie of divine right.
Inequality and poverty, health and wealth are hand in hand. And if we are all born equal that should be true in all lands. We cannot divide the world between poor and rich countries. It's like saying the ones are good, the others are junkies. That can only increase more prejudice, miseries and sorrow. Turning the wheel today it will lead to a better tomorrow.
While others allow failure to define them, othersallow lack or abundance to define them. You cannot define yourself that way! You may have failed in the past but that is not the end of the world. You may be living inpoverty but poverty is not your destiny. Please hear me out; do not attach value to your bad life experiences. Learn from them but do not lose focus. Your focusmust be on your assignment; which is the ultimate reason for your existence.
Launching a turnaround takes courage. I cannot measure that and so it is not going to be included in my analysis, but behind the moments of change there are always a few people within these societies who have decided to try to make a difference.
What I Have Lived ForThree passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found.With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.
Young ladies ... who fall in love, never consider whether there is sufficient "to make the pot boil" - probably because young ladies in love lose their appetites, and, not feeling inclined to eat at that time, they imagine that love will always supply the want of food.
Every penny that has always been earned with integrity by a person to lead life with a real simplicity has only perhaps helped to serve Almighty & protect and preserve humanity in the society.
A tramp, therefore, is a celibate from the moment when he takes to the road. He is absolutely without hope of getting a wife, a mistress, or any kind of woman except — very rarely, when he can raise a few shillings — a prostitute.It is obvious what the results of this must be: homosexuality, for instance, and occasional rape cases. But deeper than these there is the degradation worked in a man who knows that he is not even considered fit for marriage. The sexual impulse, not to put it any higher, is a fundamental impulse, and starvation of it can be almost as demoralizing as physical hunger. The evil of poverty is not so much that it makes a man suffer as that it rots him physically and spiritually. And there can be no doubt that sexual starvation contributes to this rotting process. Cut off from the whole race of women, a tramp feels himself degraded to the rank of a cripple or a lunatic. No humiliation could do more damage to a man’s self-respect.
Your true love for God is demonstrated through your ability to hold onto your faithfulness in the midst of Prosperity and Poverty, Happiness and Hardships, Sickness and Success; in whatever is Appealing or Appalling!
Free your mind. Disentangle your mindset from what can set your mind from your true purpose. Dare when you have to. Enjoy when it is a must. Relax when there is the need to, but, don’t spend the time. Don’t let wealth be a hindrance to fulfilling your true you. Don’t let poverty captivate your true you. Don’t let the environment engulf your true purpose; if possible flee to be free to dare. We all have excuses. Yourself is the most important factor in fulfilling your true you. Free your mind!!!
We are strengthening by different experiences in life;Sad times, happy moments.Poverty, riches.Failure, success.Troubles, good times.Losing, winning.
The poor are always rich in children, and in the dirt and ditches of this street there are groups of them from morning to night, hungry, naked and dirty. Children are the living flowers of the earth, but these had the appearance of flowers that have faded prematurely, because they grew in ground where there was no healthy nourishment.
What's important to recognize is that in the U.S. today, tens of millions of kids start life on a uneven playing field. Imagine having to try to run a race if you started ten yards behind everyone else, hadn't eaten breakfast that morning, or maybe even dinner the night before, had slept in your third homeless shelter that month and didn't have shoes that fit right. Catching up would be really, really hard. With almost 32 million American kids living in low-income families, that means four out of ten runners are starting far back.
There's poverty in wealth. If a man is wealthy without good health, is he not poor? If a man is wealthy without children, is he not poor? If a man is wealthy without God, is he not poor? If a man is wealthy without giving alms, is he not poor? If a man is wealthy without wisdom, is he not poor? Then there's a great lack in riches.
Zehrunisa didn’t know Abdul’s age herself. Seventeen was what she’d said before the burning, when people asked her, but he could have been twenty-seven, for all she knew. You didn’t keep track of a child’s years when you were fighting daily to keep him from starving, as she and many other Annawadi mothers had been doing when their teenagers were young.
The festive music died down and the granite pillars were replaced with rotted wooden beams as he continued down the alleyways. The scent of fresh flowers turned to mold, and the colorful mosiacs of honor and nobility were nonexistent. Run-down tenements were shadowed by its surrounding buildings, as if the capital itself wanted to conceal its existence.
Aaron was wearing a T-shirt that was practically transparent with washing and sweatpants with a hole in the knee. His blond hair stuck up like duck fluff and he looked barely awake. Tamara looked tense. Her hair was carefully braided and she wore pink pajamas that said I FIGHT LIKE A GIRL across the front. Under the words was a screen print of cartoon girls executing deadly ninja moves.
Does rough weather choose men over women? Does the sun beat on men, leaving women nice and cool?' Nyawira asked rather sharply. 'Women bear the brunt of poverty. What choices does a woman have in life, especially in times of misery? She can marry or live with a man. She can bear children and bring them up, and be abused by her man. Have you read Buchi Emecheta of Nigeria, Joys of Motherhood? Tsitsi Dangarembga of Zimbabwe, say, Nervous Conditions? Miriama Ba of Senegal, So Long A Letter? Three women from different parts of Africa, giving words to similar thoughts about the condition of women in Africa.''I am not much of a reader of fiction,' Kamiti said. 'Especially novels by African women. In India such books are hard to find.''Surely even in India there are women writers? Indian women writers?' Nyawira pressed. 'Arundhati Roy, for instance, The God of Small Things? Meena Alexander, Fault Lines? Susie Tharu. Read Women Writing in India. Or her other book, We Were Making History, about women in the struggle!''I have sampled the epics of Indian literature,' Kamiti said, trying to redeem himself. 'Mahabharata, Ramayana, and mostly Bhagavad Gita. There are a few others, what they call Purana, Rig-Veda, Upanishads … Not that I read everything, but …''I am sure that those epics and Puranas, even the Gita, were all written by men,' Nyawira said. 'The same men who invented the caste system. When will you learn to listen to the voices of women?
It was possible, no doubt, to imagine a society in which wealth, in the sense of personal possessions and luxuries, should be evenly distributed, while power remained in the hands of a small privileged caste. But in practice such a society could not long remain stable. For if leisure and security were enjoyed by all alike, the great mass of human beings who are normally stupefied by poverty would become literate and would learn to think for themselves; and when once they had done this, they would sooner or later realise that the privileged minority had no function, and they would sweep it away. In the long run, a hierarchical society was only possible on a basis of poverty and ignorance.
So long as there shall exist, by virtue of law and custom, decrees of damnation pronounced by society, artificially creating hells amid the civilization of earth, and adding the element of human fate to divine destiny; so long as the three great problems of the century—the degradation of man through pauperism, the corruption of woman through hunger, the crippling of children through lack of light—are unsolved; so long as social asphyxia is possible in any part of the world;—in other words, and with a still wider significance, so long as ignorance and poverty exist on earth, books of the nature of Les Misérables cannot fail to be of use. HAUTEVILLE HOUSE, 1862. [Translation by Isabel F. Hapgood]
In an advanced industrial society it becomes almost impossible to seek, even to imagine, unemployment as a condition for autonomous, useful work. The infrastructure of society is arranged so that only the job gives access to the tools of production...Housework, handicrafts, subsistence agriculture, radical technology, learning exchanges, and the like are degraded into activities for the idle, the unproductive, the very poor, or the very rich. A society that fosters intense dependence on commodities thus turns its unemployed into either its poor or its dependents.
The job of the politician is to speak for all people; not just for parties with vested interests, or organisations with the biggest wallets. The first people a politician should protect are those that cannot protect themselves: Those weakest and most vulnerable among us. This is, to most of us, something that seems to be an obvious statement of fact, and that may be so, but it’s also a forgotten fact. Now, today, the opposite is true. It should shame us all. It shames me. The very fact that the most poor and the most vulnerable in our society are those that are victimised and stamped upon, whereas the most wealthy and the most influential are making more profits and acquiring more assets and wealth than ever before in history, is a damning indictment of what our society has become
Taxes are what we pay for civilized society, for modernity, and for prosperity. The wealthy pay more because they have benefitted more. Taxes, well laid and well spent, insure domestic tranquility, provide for the common defense, and promote the general welfare. Taxes protect property and the environment; taxes make business possible. Taxes pay for roads and schools and bridges and police and teachers. Taxes pay for doctors and nursing homes and medicine. During an emergency, like an earthquake or a hurricane, taxes pay for rescue workers, shelters, and services. For people whose lives are devastated by other kinds of disaster, like the disaster of poverty, taxes pay, even, for food.
There was and still is a tremendous fear that poor and working-class Americans might one day come to understand where their political interests reside. Personally, I think the elites worry too much about that. We dumb working folk were clubbed into submission long ago, and now require only proper medication for our high levels of cholesterol, enough alcohol to keep the sludge moving through our arteries, and a 24/7 mind-numbing spectacle of titties, tabloid TV, and terrorist dramas. Throw in a couple of new flavours of XXL edible thongs, and you've got a nation of drowsing hippos who will never notice that our country has been looted, or even that we have become homeless ourselves.
We used to talk and smile seven days ago when I was wearing a suit. Now I'm dressed in a beard and smell of dog shit I don’t even get eye contact. I ask her how her week is going, and she looks to her friend behind the counter as if to say: I think this creep is hitting on me. Shall we call the police?
I thought society would do the right thing. Now I look around and I think -- society never does the right thing. Sometimes people do the right thing. Sometimes one person makes a difference. But civilization has rules, and I've learned them well -- never be helpless, never be sick, never be poor.
That's the myth of it, the required lie that allows us to render our judgments. Parasites, criminals, dope fiends, dope peddlers, whores--when we can ride past them at Fayette and Monroe, car doors locked, our field of vision cautiously restricted to the road ahead, then the long journey into darkness is underway. Pale-skinned hillbillies and hard-faced yos, toothless white trash and gold-front gangsters--when we can glide on and feel only fear, we're well on the way. And if, after a time, we can glimpse the spectacle of the corner and manage nothing beyond loathing and contempt, then we've arrived at last at that naked place where a man finally sees the sense in stretching razor wire and building barracks and directing cattle cars into the compound.It's a reckoning of another kind, perhaps, and one that becomes a possibility only through the arrogance and certainty that so easily accompanies a well-planned and well-tended life. We know ourselves, we believe in ourselves; from what we value most, we grant ourselves the illusion that it's not chance in circumstance, that opportunity itself isn't the defining issue. We want the high ground; we want our own worth to be acknowledged. Morality, intelligence, values--we want those things measured and counted. We want it to be about Us.Yes, if we were down there, if we were the damned of the American cities, we would not fail. We would rise above the corner. And when we tell ourselves such things, we unthinkably assume that we would be consigned to places like Fayette Street fully equipped, with all the graces and disciplines, talents and training that we now posses. Our parents would still be our parents, our teachers still our teachers, our broker still our broker. Amid the stench of so much defeat and despair, we would kick fate in the teeth and claim our deserved victory. We would escape to live the life we were supposed to live, the life we are living now. We would be saved, and as it always is in matters of salvation, we know this as a matter of perfect, pristine faith.Why? The truth is plain:We were not born to be niggers.
To me, the poor are like Bonsai trees. When you plant the best seed of the tallest tree in a six-inch deep flower pot, you get a perfect replica of the tallest tree, but it is only inches tall. There is nothing wrong with the seed you planted; only the soil-base you provided was inadequate.Poor people are bonsai people. There is nothing wrong with their seeds. Only society never gave them a base to grow on.
Marginalised and abused children are often overlooked even today, and risk becoming marginalised and abused adults who may never receive acknowledgment or respect for the immense physical and emotional burden they carry from childhood or indeed have their full potential realised.
As I grew into womanhood my confusion at the world became more apparent. I was taking comfort in behaviours that were familiar, not bathing, wearing multiple layers of clothes and, like my mother, I was bingeing on food. Of course I was still very much a lonely unsupported child myself when I got pregnant - one who had never been nurtured or mothered and as such I struggled with the responsibilities of parenthood.
Poverty entails fear, and stress, and sometimes depression; it means a thousand petty humiliations and hardships. Climbing out of poverty by your own efforts, that is indeed something on which to pride yourself, but poverty itself is romanticised only by fools.
All this is simply to say that all life is interrelated. We are caught in an inescapable network of mutuality; tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. As long as there is poverty in this world, no man can be totally rich even if he has a billion dollars. As long as diseases are rampant and millions of people cannot expect to live more than twenty or thirty years, no man can be totally healthy, even if he just got a clean bill of health from the finest clinic in America. Strangely enough, I can never be what I ought to be until you are what you ought to be. You can never be what you ought to be until I am what I ought to be.
The hood is also a low-stress, comfortable life. All your mental energy goes into getting by, so you don’t have to ask yourself any of the big questions. Who am I? Who am I supposed to be? Am I doing enough? In the hood you can be a forty-year-old man living in your mom’s house asking people for money and it’s not looked down on. You never feel like a failure in the hood, because someone’s always worse off than you, and you don’t feel like you need to do more, because the biggest success isn’t that much higher than you, either. It allows you to exist in a state of suspended animation.
We were poor back then. Not living in a cardboard carton poor, not “we might have to eat the dog” poor, but still poor. Poor like, no insurance poor, and going to McDonald's was a really big excitement poor, wearing socks for gloves in the winter poor, and collecting nickels and dimes from the washing machine because she never got allowance, that kind of poor… poor enough to be nostalgic about poverty. So, when my mom and dad took me here for my tenth birthday, it was a really big deal. They’d saved up for two months to take me to the photography store and they bought me a Kodak Instamatic film camera… I really miss those days, because we were still a real family back then… this mall doesn’t even have a film photography store anymore, just a cell phone and digital camera store, it’s depressing…
One in two recently evicted mothers reports multiple symptoms of clinical depression, double the rate of similar mothers who were not forced from their homes. Even after years pass, evicted mothers are less happy, energetic, and optimistic than their peers. When several patients committed suicide in the days leading up to their eviction, a group of psychiatrists published a letter in Psychiatric Services, identifying eviction as a “significant precursor of suicide.” The letter emphasized that none of the patients were facing homelessness, leading the psychiatrists to attribute the suicides to eviction itself. “Eviction must be considered a traumatic rejection,” they wrote, “a denial of one’s most basic human needs, and an exquisitely shameful experience.” Suicides attributed to evictions and foreclosures doubled between 2005 and 2010, years when housing costs soared.
All agree that, the first responsibility for the alleviation of poverty and distress and for the care of the victims of the depression rests upon the locality — its individuals, organizations and Government. It rests, first of all, perhaps, upon the private agencies of philanthropy, secondly, other social organizations, and last, but not least, the Church. Yet all agree that to leave to the locality the entire responsibility would result in placing the heaviest burden in most cases upon those who are the least able to bear it. In other words, the communities that have the most difficult problem, like Detroit, would be the communities that would have to bear the heaviest of the burdens. And so the State should step in to equalize the burden by providing for a large portion of the care of the victims of poverty and by providing assistance and guidance for local communities. Above and beyond that duty of the States the national Government has a responsibility.
The only thing I knew for sure is I hadn’t slept in ten years. Not really. I’d been fighting my own monster since nine months after 9/11. I had regrets. I had pain that I still can’t find words to describe. But sooner or later you have to make a choice. Maybe fate or luck or God had a plan for me in Jakarta that was greater than an educational leadership conference, a few papers and a book deal. If Vietnam was for Dad, then maybe Jakarta was for me. Indira says I shouldn’t discount that it was Allah’s plan. The way I see it, Allah’s plan is what started my war.
Mohammad never assigned himself a status more than a common man and a messenger of God. People had faith in him when he was surrounded by poverty and adversity and trusted him while he was the ruler of a great Empire. He was a man of spotless character who always had confidence in himself and in God's help. No aspect of his life remained hidden nor was his death a mysterious event.
The world went on. People left and people died and people went to memorial services and put orange blocks of cheese into their purses. People confessed to you that they were hungry all the time. And then you got up in the morning and pretended that none of it had happened.
The face of poverty is a mixture of sincerity and sadness!
It was the ghetto. I had seen them before from the high altitude of one who could look down and pity. Now I belonged here and the view was different. A first glance told it all. Here it was pennies and clutter and spittle on the curb... Here was the indefinable stink of despair. Here modesty was the luxury. People struggled for it... Here sensuality was escape, proof of manhood for people who could prove it no other way... Here hips drew the eye and flirted with the eye and caused the eye to lust or laugh. It was better to look at hips than at the ghetto.
Don't drive a car in the dream, else you won't drive it on earth. Don't wish to become, else you won't become. Don't associate with fools, else your ancestors will be insulted. Don't be addicted to wine, else your pocket will be empty. Don't be drunk, else you'll be attacked.
Once poverty is gone, we'll need to build museums to display its horrors to future generations. They'll wonder why poverty continued so long in human society - how a few people could live in luxury while billions dwelt in misery, deprivation and despair.
Poverty may be a privilege and even a way of life for the monk in the desert,for he has only himself to sustain and none but his god to please, but I consider poverty to be the mark of lack of ability or lack of ambition.I am not deficient in either of these qualities!
The print was an old one made from a negative taken in the 1960’s of her parents in Sydney Mines, dancing with thrilled, excited expressions on their faces, in front of a classic car that had been a wedding gift at the time. Her mother’s hair, red back then, was held back by a blue handkerchief, and she was dressed in a billowing skirt and white blouse. Her father’s denim jeans and faded t-shirt were streaked with coal dust as he held her hands and spun her around in the front yard of their old clapboard house, yellow grass under their feet and a cobalt-blue sky with white clouds drifting above. Mandy could almost feel the late summer breeze as she gazed deeply into the print, watching the flamboyant colors come to life. She hung it up to dry on two wooden clothespins hanging from a string above her.
As they were walking, a beggar came up, holding his hand out and crying, "Baksheesh! Baksheesh!"Mike kept on going but Mitchell stopped. Digging into his pocket, he pulled out twenty paise and placed it in the beggar's dirty hand.Mike said, "I used to give to beggars when I first came here. But then I realized, it's hopeless. It never stops.""Jesus said you should give to whoever asks you," Mitchell said."Yeah, well," Mike said, "obviously Jesus was never in Calcutta.
Perfect majesty that deliberately chose to be born into abject poverty, walk a road of perpetual poverty, and be unjustly executed in the raw nakedness of poverty is utterly ludicrous unless I realize that this is the single and sole way that God can reach me in the suffocating poverty that I myself have created.
Paul says in Philippians 4:19, 'And my God will meet all your needs according to his glorious riches in Christ Jesus.' Our needs won't be met according to the destitution of the world or to the poverty of our own faith in the moment but according to the riches in Jesus. There's no one richer than him!
People who are starving and dressed in rags don’t want to hear someone read a list of propositional “good news.” They want to see the good news in action. The church doesn’t hold revival meetings and call it a day — we feed the hungry, clothe the naked, dig wells, and staff medical clinics. Social action isn’t an optional part of evangelism; it is evangelism. This is an important correction to the overspirituality that dominated evangelical Christianity just a generation ago. But the both/and of holistic mission still misses the heart of Jesus if we don’t see that the church needs the poor as much as the poor need the church. Jesus didn’t embrace the poor only because he pitied them or because he knew he had the resources to help them. Jesus embraced the poor because they were rushing into the kingdom ahead of the scribes and Pharisees — those who called themselves God’s people. Jesus welcomed people who knew poverty because they were ready to receive what he had to offer. Religious people, he said, could learn something from them. Our spiritual lives are linked to the material conditions of our life. When we feel like we don’t need much materially, we often have trouble remembering why we need God. We comfortable Americans can go through an entire day without thinking of God. But Jesus gave the poor more than food to eat and relief from their sickness. He restored them to God’s beloved community.
We who are rich with respect to the rest of the world must come to grips with our own poverty if we are going to make a difference. We must allow our hearts to be broken so we can make things whole once again. We must fall apart before we can build up. Anything else is not compassion. It may raise money or impress the neighbors, but it won't satisfy.
Our current contempt for poverty stems from information overload--this is the enabler---our over education as privileged people-- perhaps the real culprit--and our secret assurance that we ourselves owe no one anything beyond the exhausting daily round. We will defend our lack of idealism to anyone and be horrifyingly well received in this age. Indeed, many so called financial "philosophies" are in fact nothing more than elaborate justification for one petty selfishness after the next.
Compassion, however, should mean providing a mechanism to escape poverty rather than simply maintaining people in an impoverished state by supplying handouts. By doing this we give them an opportunity to elevate their personal situations, which eventually decreases our need to take care of them and empowers them to be able to exercise compassion toward others.
The poor young man must work for his bread; he eats; when he has eaten, he has nothing left but reverie. He enters God's theater free; he sees the sky, space, the stars, the flowers, the children, the humanity in which he suffers, the creation in which he shines. He looks at humanity so much that he sees the soul, he looks at creation so much that he sees God. He dreams, he feels that he is great; he dreams some more, and he feels that he is tender. From the egotism of the suffering man, he passes to the compassion of the contemplating man. A wonderful feeling springs up within him, forgetfulness of self, and pity for all. In thinking of the countless enjoyments nature offers, gives, and gives lavishly to open souls and refuses to closed souls, he, a millionaire of intelligence, comes to grieve for the millionaires of money. All hatred leaves his heart as all light enters his mind. And is he unhappy? No. The poverty of a young man is never miserable.
God's people are not to accumulate stuff for tomorrow but to share indiscriminately with the scandalous and holy confidence that God will provide for tomorrow. Then we need not stockpile stuff in barns or a 401(k), especially when there is someone in need.
The bread which you hold back belongs to the hungry; the coat, which you guard in your locked storage-chests, belongs to the naked; the footwear mouldering in your closet belongs to those without shoes. The silver that you keep hidden in a safe place belongs to the one in need. Thus, however many are those whom you could have provided for, so many are those whom you wrong.
Does affirmative action place minority students in colleges where they're likely to fail while depriving other applicants of the chance to attend the most challenging schools where they are capable of succeeding? Does rent control drive up the cost of housing, depriving property owners of the same opportunity to profit as any other investor while driving down the quality and quantity of the housing stock? Do minimum wage laws reduce the number of entry-level jobs, making it harder to escape from poverty? Because compassion, by its nature, subordinates doing good to feeling good, these are questions the warm-hearted rarely pursue.
Why are...poor people more ready to share their goods than rich people? The answer is easy: The poor have little to lose; the rich have more to lose and they are more attached to their possessions. Poverty provides a deeper motivation for understanding your neighbors, welcoming others and attending to those who are suffering. I would go so far as to say that poverty helps you understand what happiness is, what serenity is in life.
Dare we care at all about current fashions if that means reducing our ability to help hungry neighbors? How many more luxuries should we buy for ourselves and our children when others are dying for lack of bread?
Don't worry about the water," said a man with a nervous grin. "This is hardwood, it won't ruin. You'll have this chair into your old years. How much do you have? I'll take anything. My children need to eat."A few of the businessmen like Mister Mangochi bought things they later gave back. But most people had no money. They simply shrugged and shook their heads.
That same night, I wrote my first short story. It took me thirty minutes. It was a dark little tale about a man who found a magic cup and learned that if he wept into the cup, his tears turned into pearls. But even though he had always been poor, he was a happy man and rarely shed a tear. So he found ways to make himself sad so that his tears could make him rich. As the pearls piled up, so did his greed grow. The story ended with the man sitting on a mountain of pearls, knife in hand, weeping helplessly into the cup with his beloved wife's slain body in his arms.
When people love each other, they are content with very little. When we have light and joy in our hearts, we don't need material wealth. The most loving communities are often the poorest. If our own life is luxurious and wasteful, we can't approach poor people. If we love people, we want to identify with them and share with them.
It is good," he thought "to taste for yourself everything you need to know. That worldly pleasures and wealth are not good things, I learned even as a child. I knew it for a long time, but only now have I experienced it. And now I know it, I know it not only because I remember hearing it, but with my eyes, with my heart, with my stomach. And it is good for me to know it!
A community that is growing rich and seeks only to defend its goods and its reputation is dying. It has ceased to grow in love. A community is alive when it is poor and its members feel they have to work together and remain united, if only to ensure that they can all eat tomorrow!
Housework, handicrafts, subsistence agriculture, radical technology, learning exchanges, and the like are degraded into activities for the idle, the unproductive, the very poor, or the very rich. A society that fosters intense dependence on commodities thus turns its unemployed into either its poor or its dependents.
... I have always thought of Christmas-time... as a good time; a kind, forgiving, charitable, pleasant time; the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys.
We, who were reduced to eating on the sidewalk , were suddenly elevated in status by this man's misery. We were the aristocrats and he the beggar. It flattered us. We were superbly above him and the comedy gave us a delusion of high self-respect. In a while, the magnanimity of the rich would complete the picture. We would feed our scraps to the poor.
For whom, I asked myself innocently, were the riches and dominions that the English conquered and held on to at any price in the most remote corners of the planet? The neighborhoods which succeeded one another interminably down the narrow cobbled streets were not inhabited by the beneficiaries of those enterprises.
Seven thousand of them were indicted and arraigned, and then they entered the maw of the criminal justice system—right here—through the gateway into Gibraltar, where the vans were lined up. That was about 150 new cases, 150 more pumping hearts and morose glares, every week that the courts and the Bronx County District Attorney's Office were open. And to what end? The same stupid, dismal, pathetic, horrifying crimes were committed day in and day out, all the same. What was accomplished by assistant D.A.'s, by any of them, through all this relentless stirring of the muck? The Bronx crumbled and decayed a little more, and a little more blood dried in the cracks. The Doubts! One thing was accomplished for sure. The system was fed, and those vans brought in the chow.
Anytime the rich and poor combine, we should listen to whoever has the least power. Rich people are conditioned to assess the world through our privileges. The powerful tend to discredit or ignore the marginalized perspective because we can. We are shielded from the effects of a lopsided equation; we reap the benefits, not the losses. We don't mean to do this (or even know we do), but we evaluate other communities through the lens of advantage assuming we know best, have the most to offer. In doing so we unintentionally elevate our perception.
Despite widespread misconceptions in the United States today that the institution of slavery was based on race, for most of the thousands of years in which slavery existed around the world, it was based on whoever was vulnerable to enslavement and within striking distance. Thus Europeans enslaved other Europeans, just as Asians enslaved other Asians and Africans enslaved other Africans, while Polynesians enslaved other Polynesians and the indigenous peoples of the Western Hemisphere enslaved other indigenous peoples of the Western Hemisphere. The very word “slave" derived from the word for Slavs, who were enslaved by fellow Europeans for centuries before Africans began to be brought in chains to the Western Hemisphere. Africans were not singled out by a race for ownership by Europeans, they were resorted to after the rise of nation-states with armies and navies in other parts of the world which reduced the number of places that could be raided for slaves without great costs and risks. Slave-raiding continued in Africa, primarily by Africans enslaving other Africans and then, in West Africa, selling some of their slaves to whites to take to the Western Hemisphere. Meanwhile, the growing range of ships and the growing wealth of nations eventually made economically feasible the transportation of vast numbers of slaves from one continent to another, creating racial differences between the enslaved and their owners as a dominant pattern in the Western Hemisphere. Such a pattern was by no means limited to Europeans owning non-Europeans, however. There were many examples of the reverse, quite aside from vast regions of the earth where neither the slaves nor their owners were either black or white.
A child who was born with a silver spoon is likely to not appreciate all he is provided with.And it is likely that a child who grew up from the dust to look down on others once the floods gate of success opens up for him.It is NOT where you come FROM that matters,But where you are GOING.
It is good to stay in a peaceful poverty than to stay in a painful wealth.
John Locke, called the Father of Liberalism, made the argument that the individual instead of the community was the foundation of society. He believed that government existed by the consent of the governed, not by divine right. But the reason government is necessary is to defend private property, to keep people from stealing from each other. This idea appealed to the wealthy for an obvious reason: they wanted to keep their wealth. From the perspective of the poor, things look decidedly different. The rich are able to accumulate wealth by taking the labor of the poor and by turning the commons into privately owned commodities; therefore, defending the accumulation of wealth in a system that has no other moral constraints is in effect defending theft, not protecting against it.
I hate my country. There are so many rich people who don't share their shit. They're like spoiled little ten-year-old bullies on the playground. They hog the monkey bars and the slide and the seesaw. And if you complain even a little bit, if you try to get just one spin on the merry-go-round, the bullies beat the shit out of you.
We have created a manic world nauseous with the pursuit of material wealth. Many also bear their cross of imagined deprivation, while their fellow human beings remain paralyzed by real poverty. We drown in the thick sweetness of our sensual excess, and our shameless opulence, while our discontent souls suffocate in the arid wasteland of spiritual deprivation.
God's Word teaches a very hard, disturbing truth. Those who neglect the poor and the oppressed are really not God's people at all—no matter how frequently they practice their religious rituals nor how orthodox are their creeds and confessions.
It is a sinful abomination for one part of the world's Christians to grow richer year by year while our brothers and sisters ache and suffer for lack of minimal health care, minimal education, and even—in some cases—enough food to escape starvation.
Do not really like rich people, as they make us poor people feel dopey and inadequate. Not that we are poor. I would say we are middle. We are very, very lucky. I know that. But still, it is not right that rich people make us middle people feel dopey and inadequate.
To get rich, one must have but a single idea, one fixed, hard, immutable thought: the desire to make a heap of gold. And in order to increase this heap of gold, one must be inflexible, a usurer, thief, extortionist, and murderer! And one must especially mistreat the small and the weak!And when this mountain of gold has been amassed, one can climb up on it, and from up on the summit, a smile on one’s lips, one can contemplate the valley of poor wretches that one has created.
Statistics show that the nature of English crime is reverting to its oldest habits. In a country where so many desire status and wealth, petty annoyances can spark disproportionately violent behaviour. We become frustrated because we feel powerless, invisible, unheard. We crave celebrity, but that’s not easy to come by, so we settle for notoriety. Envy and bitterness drive a new breed of lawbreakers, replacing the old motives of poverty and the need for escape. But how do you solve crimes which no longer have traditional motives?
I live in a world in which 40 men control wealth equal to that of nearly 80 countries, where to maintain their hegemony, countless acts of mayhem and massacre must occur every day. This is the reality that forms and reforms my days as it does those of all people on this hapless planet. I do not think any more that writing - mine or another's - can change the world. Perhaps in their small way, writers can answer for those who are voiceless in their extreme deprivation and suffering, but at best, in the very smallest scheme, writing can provide a moment of grace, both for her who writes and him who reads, in a very dark world.
I've never understood it,' continued Wilfred Carr, yawning. 'It's not in my line at all; I never had enough money for my own wants, let alone for two. Perhaps if I were as rich as you or Croesus I might regard it differently.'There was just sufficient meaning in the latter part of the remark for his cousin to forbear to reply to it. He continued to gaze out of the window and to smoke slowly.'Not being as rich as Croesus - or you,' resumed Carr, regarding him from beneath lowered lids, 'I paddle my own canoe down the stream of Time, and, tying it to my friends' doorposts, go in to eat their dinners.' ("The Well")
By the aid of philosophy you will live not unpleasantly, for you will learn to extract pleasure from all places and things: wealth will make you happy, because it will enable you to benefit many; and poverty, as you will not then have many anxieties; and glory, for it will make you honoured; and obscurity, for you will then be safe from envy.
The rich are all alike, to revise Tolstoy’s famous words, but the poor are poor in their own particular ways. Any reasonably intelligent reader could blow that generalization apart in the time it takes to write it. But as with most generalizations, a truth lies behind it. Ultimately, what binds the rich together is that they have more money, lots more. For one reason or another, the poor don’t have enough of it. But poverty doesn’t bind the poor together as much as wealth and the need to protect it bind the rich. If it did, we would hear the rattle of tumbrels in the streets. One hears mutterings, but the chains have not yet been shed.
And I did work out something: that the rich of the earth indeed create misery, but they cannot bear to see it. They are weaklings and fools just like you. As long as they have enough to eat and can grease their floors with butter so that even the crumbs that fall from your table grow fat, they can't look with indifference on a man collapsing from hunger - although, of course, it must be in front of their house that he collapses.
Whoever cannot survive without taking charity, such as an old, sick, or greatly suffering individual, but who stubbornly refuses to accept aid, is guilty of murdering himself…yet one who needs charity but postpones taking it and lives in deprivation so as to not trouble the community, shall live to provide for others." —Rabbi Joseph Karo (1488–1575), Shulkhan Arukh (The Code of Jewish Law), Yoreh Deah 255:2
The job of the politician is to speak for all people; not just for parties with vested interests, or organisations with the biggest wallets. The first people a politician should protect are those that cannot protect themselves: Those weakest and most vulnerable among us. This is, to most of us, something that seems to be an obvious statement of fact, and that may be so, but it’s also a forgotten fact. Now, today, the opposite is true. It should shame us all. It shames me. The very fact that the most poor and the most vulnerable in our society are those that are victimised and stamped upon, whereas the most wealthy and the most influential are making more profits and acquiring more assets and wealth than ever before in history, is a damning indictment of what our society has become.
What’s interesting is that most free-marketers don’t seem to want a free market at all, but a status quo market. The market in the United States is anything but free. If it were, big business would have to survive without corporate welfare to the tune of about $1 trillion (that’s trillion) in government subsidies, the majority of which, about $650 billion, go to the fossil fuel industry! They are living off of the public dole on subsidies totaling billions of dollars—that we hand out either directly, or through tax breaks for their big corporations—with the false assumption that they are creating jobs. They are not. They are creating yachts, Leer Jets, and McMansions with swimming pools.
We cannot buy it. We are too poor. Then men who have made the law have taken our own drink from us, and have not left us wherewith to buy it. Yet they can buy it, because they are rich. I have a feeling that that is not just. I do not grudge them their riches and all it can buy for them.
What’s interesting is that most free-marketers don’t seem to want a free market at all, but a status quo market. The market in the United States is anything but free. If it were, big business would have to survive without corporate welfare to the tune of about $1 trillion (that’s trillion) in government subsidies, the majority of which, about $650 billion, go to the fossil fuel industry! They are living off of the public dole on subsidies totaling billions of dollar—that we hand out either directly, or through tax breaks for their big corporations—with the false assumption that they are creating jobs. They are not. They are creating yachts, Leer Jets, and McMansions with swimming pools.
I know what it is to be in need and what it is to have more than enough. I have learnt this secret, so that anywhere, at any time, I am content, whether I am full or hungry, whether I have too much or too little. I have the strength to face all conditions by the power that Christ gives me.
No longer enslaved or made dependent by force of law, the great majority are so by force of poverty; they are still chained to a place, to an occupation, and to conformity with the will of an employer, and debarred, by the accident of birth both from the enjoyments, and from the mental and moral advantages, which others inherit without exertion and independently of desert. That this is an evil equal to almost any of those against which mankind have hitherto struggled, the poor are not wrong in believing. Is it a necessary evil? They are told so by, those who do not feel it---by those who have gained the prizes in the lottery of life. But it was also said that slavery, that despotism, that all the privileges of oligarchy, were necessary.
Real poverty is when hunger pangs force from my mind all thoughts but those of food. Real poverty is when the children are not dressed warmly enough for winter. Real poverty is when the housing we can afford is not adequate to the needs of our families. On the other hand, real poverty is - equally - when I have eaten so much that I am uncomfortable, and again, my thoughts center on food. Or when I have so many clothes that I have to spend a lot of mental energy making choices among them or finding ways to store them. Or when, regardless of my living conditions, I am discontent and brooding about how to have more. Real poverty is when material things are uppermost and pressing - whether because we have too few or too many of them. It is poverty, because the human mind and spirit are made for higher things, worthier pursuits.
A poor man is not disposed to quick and high resentment when he is among the rich: he is apt to yield to others, for he knows others are above him: he is not stiff and self-willed; he is patient with hard fare; he expects no other than to be despised, and takes it patiently; he does not take it heinously that he overlooked and but little regarded; he is prepared to be in a lowly place; he readily honours his superiors; he takes reproofs quietly; he readily honours others as above him; he easily yields to be taught, and does not claim much to his understanding and judgment; he is not over nice or humoursome, and has his spirit subdued to hard things; he is not assuming, nor apt to take much upon him, but it is natural for him to be subject to others. Thus it is with the humble Christian.
People up today and down tomorrow, working this week and fired the next, beaten and baffled, but determined not to be wholly beaten, buying furniture on the installment plan, filling the house with roomers to help pay the rent, hoping to get a new suit for Easter—and pawning that suit before the Fourth of July.
A long decade ago economic growth was the reigning fashion of political economy. It was simultaneously the hottest subject of economic theory and research, a slogan eagerly claimed by politicians of all stripes, and a serious objective of the policies of governments. The climate of opinion has changed dramatically. Disillusioned critics indict both economic science and economic policy for blind obeisance to aggregate material "progress," and for neglect of its costly side effects. Growth, it is charged, distorts national priorities, worsens the distribution of income, and irreparably damages the environment. Paul Erlich speaks for a multitude when he says, "We must acquire a life style which has as its goal maximum freedom and happiness for the individual, not a maximum Gross National Product." [in Nordhaus, William D. and James Tobin., "Is growth obsolete?" Economic Research: Retrospect and Prospect Vol 5: Economic Growth. Nber, 1972. 1-80]
Do not avoid doing what you love because you fear that it will only result in poverty or lack. If you fear this, then this is exactly what will happen.
In all Thénardier's outpourings, the words and gestures, the fury blazing in his eyes, this explosion of an evil nature brazenly exposed, the mixture of bravado and abjectness, arrogance, pettiness, rage, absurdity; the hodgepodge of genuine distress, and lying sentiment, the shamelessness of a vicious man rejoicing in viciousness, the bare crudity of an ugly soul -- in this eruption of all suffering and hatred there was something which was hideous as evil itself and still as poignant as truth.
Theology alone doesn't convine anyone.Only those words which are pregnant with action, theology that is born of suffering, of struggles, of the poor--this theology is a testimony. This theology leads to conversion. (Leonardo Boff, p. 169)
Why they were loaded with bags of beans and peas and anything else they happened to pick up when they were still some distance away from the street where the first blind man and his wife lived, for that is where they are going, is a question that could only occur to someone who has never in his life suffered shortages.
They" hate us because they feel--and "they" are not wrong--that it is within our power to do so much more, and that we practice a kind of passive-aggressive violence on the Third World. We do this by, for example, demonizing tobacco as poison here while promoting cigarettes in Asia; inflating produce prices by paying farmers not to grow food as millions go hungry worldwide; skimping on quality and then imposing tariffs on foreign products made better or cheaper than our own; padding corporate profits through Third World sweatshops; letting drug companies stand by as millions die of AIDS in Africa to keep prices up on lifesaving drugs; and on and on. We do, upon reaching a very high comfort level, mostly choose to go from ten to eleven instead of helping another guy far away go from zero to
Though some may see their shortcomings as the greatest evil from the pit of hell, while some throw invectives at God for bringing them into a cruel, problematic world. These shortcomings are transient, the greatest evil does its work and needs no interrogation, their invectives are just a waste of time, and the world is the most sweetest to those with a functional taste buds.
The cook says, ‘As a young lass, I thought nothing as important as the love of a brave and ‘andsome man; now I’m an old crone, I know full well that it is, but only when he’s moneyed enough to keep you. The young may think they can live on sweet embraces but they won’t fill your belly – or not as you may be intending at any rate!
Close your eyes, Maxon."What?""Close your eyes.Somewhere in this palace, there is a woman who will be your wife. This girl? imagine that she depends on you. She needs you to cherish her and make her feel like the Selection didn't even happen. Like if you were dropped in your own out in the middle of the country to wander around door to door, she's still the one you would have found. She was always the one you would have picked. She needs you to provide for her and protect her. And if it came to a point where there was absolutely nothing to eat, and you couldn't even fall asleep at night because the sound of her stomach growling kept you awake—""Stop it!""Sorry.""Is that really what it's like? Out there... does that happen? Are people hungry like that a lot?""Maxon, I...""Tell me the truth.""Yes. That happens. I know of families where people give up their share for their children or siblings. I know of a boy who was whipped in the town square for stealing food. Sometimes you do crazy things when you are desperate.""A boy? How old?""Nine.""Have you ever been like that? Starving?...How bad?""Maxon, it will only upset you more.""Probably, but I'm only starting to realize how much I don't know about my own country. Please.""We've been pretty bad. Most time if it gets to where we have to choose, we keep the food and lose electricity. The worst was when it happened near Christmas one year. May didn't understand why we couldn't exchange gifts. As a general rule, there are never any leftovers at my house. Someone always wants more. I know the checks we've gotten over the last few weeks have really helped, and my family is really smart about money. I'm sure they have already tucked it away so it will stretch out for a long time. You've done so much for us, Maxon.""Good God. When you said that you were only here for the food, you weren't kidding, were you?""Really, Maxon, we've been doing pretty well lately. I—""I'll see you at dinner.
True generosity consists precisely in fighting to destroy the causes which nourish false charity. False charity constrains the fearful and subdued, the "rejects of life," to extend their trembling hands. True generosity lies in striving so that these hands--whether of individuals or entire peoples--need be extended less and less in supplication, so that more and more they become human hands which work and, working, transform the world.
American humorist Kin Hubbard said , "It ain't no disgrace to be poor, but it might as well be". The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: "If you're so smart, why ain't you rich?" Americans, like human beings everywhere, believe many things that are obviously untrue... Their most destructive untruth is that it is very easy for any American to make money. They will not acknowledge how in fact hard money is to come by, and, therefore, those who have no money blame and blame and blame themselves. This inward blame has been a treasure for the rich and powerful, who have had to do less for their poor, publicly and privately, than any other ruling class since, say, Napoleonic times.Many novelties have come from America. The most startling of these, a thing without precedent is a mass of undignified poor. They do not love one another because they do not love themselves.
The United States spends over $87 billion conducting a war in Iraq while the United Nations estimates that for less than half that amount we could provide clean water, adequate diets, sanitations services and basic education to every person on the planet. And we wonder why terrorists attack us.
People.. were poor not because they were stupid or lazy. They worked all day long, doing complex physical tasks. They were poor because the financial institution in the country did not help them widen their economic base.
If you go out into the real world, you cannot miss seeing that the poor are poor not because they are untrained or illiterate but because they cannot retain the returns of their labor. They have no control over capital, and it is the ability to control capital that gives people the power to rise out of poverty.
The poverty of our century is unlike that of any other. It is not, as poverty was before, the result of natural scarcity, but of a set of priorities imposed upon the rest of the world by the rich. Consequently, the modern poor are not pitied...but written off as trash. The twentieth-century consumer economy has produced the first culture for which as beggar is a reminder of nothing.
And St. Francis added: "My dear and beloved Brother, the treasure of blessed poverty is so very precious and divine that we are not worthy to possess it in our vile bodies. For poverty is that heavenly virtue by which all earthy and transitory things are trodden under foot, and by which every obstacle is removed from the soul so that it may freely enter into union with the eternal Lord God. It is also the virtue which makes the soul, while still here on earth, converse with the angels in Heaven. It is she who accompanied Christ on the Cross, was buried with Christ in the Tomb, and with Christ was raised and ascended into Heaven, for even in this life she gives to souls who love her the ability to fly to Heaven, and she alone guards the armor of true humility and charity.
There is often talk of human rights, but it is also necessary to talk of the rights of humanity. Why should some people walk barefoot, so that others can travel in luxurious cars? Why should some live for thirty-five years, so that others can live for seventy years? Why should some be miserably poor, so that others can be hugely rich? I speak on behalf of the children in the world who do not have a piece of bread. I speak on the behalf of the sick who have no medicine, of those whose rights to life and human dignity have been denied.
When we want to help the poor, we usually offer them charity. Most often we use charity to avoid recognizing the problem and finding the solution for it. Charity becomes a way to shrug off our responsibility. But charity is no solution to poverty. Charity only perpetuates poverty by taking the initiative away from the poor. Charity allows us to go ahead with our own lives without worrying about the lives of the poor. Charity appeases our consciences.
And that’s when things get messy. When people begin moving beyond charity and toward justice and solidarity with the poor and oppressed, as Jesus did, they get in trouble. Once we are actually friends with the folks in struggle, we start to ask why people are poor, which is never as popular as giving to charity. One of my friends has a shirt marked with the words of late Catholic bishop Dom Helder Camara: “When I fed the hungry, they called me a saint. When I asked why people are hungry, they called me a communist.” Charity wins awards and applause but joining the poor gets you killed. People do not get crucified for living out of love that disrupts the social order that calls forth a new world. People are not crucified for helping poor people. People are crucified for joining them.
People are wrong when they think that an unemployed man only worries about losing his wages; on the contrary, an illiterate man, with the work habit in his bones, needs work even more than he needs money. An educated man can put up with enforced idleness, which is one of the worst evils of poverty. But a man like Paddy, with no means of filling up time, is as miserable out of work as a dog on the chain. That is why it is such nonsense to pretend that those who have 'come down in the world' are to be pitied above all others.The man who really merits pity is the man who has been down from the start,and faces poverty with a blank, resourceless mind.
Even today we don't pay serious attention to the issue of poverty, because the powerful remain relatively untouched by it. Most people distance themselves from the issue by saying that if the poor worked harder, they wouldn't be poor.
But the economic meltdown should have undone, once and for all, the idea of poverty as a personal shortcoming or dysfunctional state of mind. The lines at unemployment offices and churches offering free food includes strivers as well as slackers, habitual optimists as well as the chronically depressed. When and if the economy recovers we can never allow ourselves to forget how widespread our vulnerability is, how easy it is to spiral down toward destitution.
Royce Westmoreland stared at him with biting scorn. "I despise hypocrisy, particularly when it is coated with holiness.""May I ask for a specific example?""Fat priests," Royce replied, "with fat purses, who lecture staving peasants on the dangers of gluttony and the merits of poverty.
America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves.... It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by American poor. They mock themselves and glorify their betters.
The darkest secret of this country, I am afraid, is that too many of its citizens imagine that they belong to a much higher civilization somewhere else. That higher civilization doesn’t have to be another country. It can be the past instead—the United States as it was before it was spoiled by immigrants and the enfranchisement of the blacks.This state of mind allows too many of us to lie and cheat and steal from the rest of us, to sell us junk and addictive poisons and corrupting entertainments. What are the rest of us, after all, but sub-human aborigines?
When a destitute mother starts earning an income, her dreams of success invariably center around her children. A woman's second priority is the household. She wants to buy utensils, build a stronger roof, or find a bed for herself and her family. A man has an entirely different set of priorities. When a destitute father earns extra income, he focuses more attention on himself. Thus money entering a household through a woman brings more benefits to the family as a whole.
In places where government priorities and market imperatives create a world so capricious that to help a neighbor is to risk your ability to feed your family, and sometimes even your own liberty, the idea of the mutually supportive poor community is demolished. The poor blame one another for the choices of governments and markets, and we who are not poor are ready to blame the poor just as harshly.
..I began speaking.. First, I took issue with the media's characterization of the post-Katrina New Orleans as resembling the third world as its poor citizens clamored for a way out. I suggested that my experience in New Orleans working with the city's poorest people in the years before the storm had reflected the reality of third-world conditions in New Orleans, and that Katrina had not turned New Orleans into a third-world city but had only revealed it to the world as such. I explained that my work, running Reprieve, a charity that brought lawyers and volunteers to the Deep South from abroad to work on death penalty issues, had made it clear to me that much of the world had perceived this third-world reality, even if it was unnoticed by our own citizens. To try answer Ryan's question, I attempted to use my own experience to explain that for many people in New Orleans, and in poor communities across the country, the government was merely an antagonist, a terrible landlord, a jailer, and a prosecutor. As a lawyer assigned to indigent people under sentence of death and paid with tax dollars, I explained the difficulty of working with clients who stand to be executed and who are provided my services by the state, not because they deserve them, but because the Constitution requires that certain appeals to be filed before these people can be killed. The state is providing my clients with my assistance, maybe the first real assistance they have ever received from the state, so that the state can kill them. I explained my view that the country had grown complacent before Hurricane Katrina, believing that the civil rights struggle had been fought and won, as though having a national holiday for Martin Luther King, or an annual march by politicians over the bridge in Selma, Alabama, or a prosecution - forty years too late - of Edgar Ray Killen for the murder of civil rights workers in Philadelphia, Mississippi, were any more than gestures. Even though President Bush celebrates his birthday, wouldn't Dr. King cry if he could see how little things have changed since his death? If politicians or journalists went to Selma any other day of the year, they would see that it is a crumbling city suffering from all of the woes of the era before civil rights were won as well as new woes that have come about since. And does anyone really think that the Mississippi criminal justice system could possibly be a vessel of social change when it incarcerates a greater percentage of its population than almost any place in the world, other than Louisiana and Texas, and then compels these prisoners, most of whom are black, to work prison farms that their ancestors worked as chattel of other men? ...I hoped, out loud, that the post-Katrina experience could be a similar moment [to the Triangle Shirtwaist factory fiasco], in which the American people could act like the children in the story and declare that the emperor has no clothes, and hasn't for a long time. That, in light of Katrina, we could be visionary and bold about what people deserve. We could say straight out that there are people in this country who are racist, that minorities are still not getting a fair shake, and that Republican policies heartlessly disregard the needs of individual citizens and betray the common good. As I stood there, exhausted, in front of the thinning audience of New Yorkers, it seemed possible that New Orleans's destruction and the suffering of its citizens hadn't been in vain.
What I did not know yet about hunger, but would find out over the next twenty-one years, was that brilliant theorists of economics do not find it worthwhile to spend time discussing issues of poverty and hunger. They believe that these will be resolved when general economic prosperity increases. These economists spend all their talents detailing the process of development and prosperity, but rarely reflect on the origin and development of poverty and hunger. A a result, poverty continues.
In war," answered the weaver, "the strong make slaves of the weak, and in peace the rich make slaves of the poor. We must work to live, and they give us such mean wages that we die. We toil for them all day long, and they heap up gold in their coffers, and our children fade away before their time, and the faces of those we love become hard and evil. We tread out the grapes, another drinks the wine. We sow the corn, and our own board is empty. We have chains, though no eye beholds them; and are slaves, though men call us free.
Would it not be better if they spent more money on wholesome things like oranges and wholemeal bread or if they even, like the writer of the letter to the New Statesman, saved on fuel and ate their carrots raw? Yes, it would, but the point is that no ordinary human being is ever going to do such a thing. The ordinary human being would sooner starve than live on brown bread and raw carrots. And the peculiar evil is this, that the less money you have, the less inclined you feel to spend it on wholesome food. A millionaire may enjoy breakfasting off orange juice and Ryvita biscuits; an unemployed man doesn't. Here the tendency of which I spoke at the end of the last chapter comes into play. When you are unemployed, which is to say when you are underfed, harassed, bored, and miserable, you don't want to eat dull wholesome food. You want something a little bit 'tasty'. There is always some cheaply pleasant thing to tempt you.
Th direct elimination of elimination of poverty should be the objective of all development aid. Development should be viewed as a human rights issue, not as a question of simply increasing the gross national product (GNP).
There are a thousand hacking at the branches of evil to one who is striking at the root, and it may be that he who bestows the largest amount of time and money on the needy is doing the most by his mode of life to produce that misery which he strives in vain to relieve.
How often do the poor daydream of a better life? Plenty, no doubt, and where does it get them? It is the poor who begin with a daydream and realize at some point that they have to get up, roll their sleeves, and start doing something about those day dreams who succeed. And there are many who have.
Furnishing was not a priority in the Citadel. Shelves, stools, tables... There was a rumor among the novices that priests towards the top of the hierarchy had golden furniture, but there was no sign of it here. The room was as severe as anything in the novices' quarters although it had, perhaps, a more opulent severity; it wasn't the forced bareness of poverty, but the starkness of intent.
This time of year," she said, "people’s consciences gnaw at them. They give away truckloads of canned goods and quote Dickens and wring their hands over the ‘less fortunate.’" We boarded the Metro and took seats perpendicular to each other. "But God forbid anyone should address why they’re poor in the first place, or try to change the structures that keep them poor. Then the ‘less fortunate’ turn into ‘welfare queens’ and ‘derelicts.’ But if I were a lobbyist whoring on behalf of some transnational corporation, I’d never hear the word ‘derelict.’""So when it comes to taking care of poor people," I said, "if Mother Teresa is the Hallmark card, then you’re the electric bill.
Fear of the mob is a superstitious fear. It is based on the idea that there is some mysterious, fundamental difference between rich and poor, as though they were two different races, like Negroes and white men. But in reality there is no such difference. The mass of the rich and the poor are differentiated by their incomes and nothing else, and the average millionaire is only the average dishwasher dressed in a new suit. Change places, and handy dandy, which is the justice, which is the thief? Everyone who has mixed on equal terms with the poor knows this quite well. But the trouble is that intelligent, cultivated people, the very people who might be expected to have liberal opinions, never do mix with the poor. For what do the majority of educated people know about poverty?
The train bore me away, through the monstrous scenery of slag-heaps, chimneys, piled scrap-iron, foul canals, paths of cindery mud criss-crossed by the prints of clogs. This was March, but the weather had been horribly cold and everywhere there were mounds of blackened snow. As we moved slowly through the outskirts of the town we passed row after row of little grey slum houses running at right angles to the embankment. At the back of one of the houses a young woman was kneeling on the stones, poking a stick up the leaden waste-pipe which ran from the sink inside and which I suppose was blocked. I had time to see everything about her—her sacking apron, her clumsy clogs, her arms reddened by the cold. She looked up as the train passed, and I was almost near enough to catch her eye. She had a round pale face, the usual exhausted face of the slum girl who is twenty-five and looks forty, thanks to miscarriages and drudgery; and it wore, for the second in which I saw it, the most desolate, hopeless expression I have ever-seen. It struck me then that we are mistaken when we say that ‘It isn’t the same for them as it would be for us,’ and that people bred in the slums can imagine nothing but the slums. For what I saw in her face was not the ignorant suffering of an animal. She knew well enough what was happening to her—understood as well as I did how dreadful a destiny it was to be kneeling there in the bitter cold, on the slimy stones of a slum backyard, poking a stick up a foul drain-pipe.
I thought it very touching to see these two women, coarse and shabby and beaten, so united; to see what they could be to one another; to see how they felt for one another, how the heart of each to each was softened by the hard trials of their lives. I think the best side of such people is almost hidden from us. What the poor are to the poor is little known, excepting to themselves and God.
And every historic effort to forge a democratic project has been undermined by two fundamental realities: poverty and paranoia. The persistence of poverty generates levels of despair that deepen social conflict the escalation of paranoia produces levels of distrust that reinforce cultural division. Rae is the most explosive issue in American life precisely because it forces us to confront the tragic facts of poverty and paranoia despair, and distrust. In short, a candid examination of race matters takes us to the core of the crisis of American democracy (p. 107).
the larger the percentage of the national income taken by taxes the greater the deterrent to private production and employment. When the total tax burden grows beyond a bearable size, the problem of devising taxes that will not discourage and disrupt production becomes insoluble.
In the past 20 years alone, it adds up to more death than were caused by all the civil and international wars adn government repression of the entire twentieth century, the century of Hitler and Stalin. How much would we give to prevent those horrors? Yet how little are we doing to prevent today's even larger toll and all the misery that it involves? I believe that if you read this book to the end, and look honestly and carefully at our situation, assessing both the facts and the ethical arguments, you will agree that we must act.
According to the 2003 data from the U.S. Census Bureau, 25.8 percent of [New Orleans] population lives below the poverty line... This is more than twice the national average, but is close tot he percentages in other American cities such as Miami (28.5), Los Angeles (22.1), Atlanta (24.4), and New York City (21.2).
Mere inflation-that is, the mere issuance of more money, with the consequence of higher wages and prices-may look like the creation of more demand. But in terms of the actual production and exchange of real things it is not.
When Americans find out I grew up in the tenements, the question they invariably ask me is “how did you end up there?” Americans, it seems, find comfort in reasons and explanations. They honestly believe that if they can find the reason for someone else’s misfortune, they can avoid that misfortune themselves. If they could find out how I ended up in the tenements, they could assure themselves that it could never have happened to them.
I am convinced that imprisonment is a way of pretending to solve the problem of crime. It does nothing for the victims of crime, but perpetuates the idea of retribution, thus maintaining the endless cycle of violence in our culture. It is a cruel and useless substitute for the elimination of those conditions--poverty, unemployment, homelessness, desperation, racism, greed--which are at the root of most punished crime. The crimes of the rich and powerful go mostly unpunished.It must surely be a tribute to the resilience of the human spirit that even a small number of those men and women in the hell of the prison system survive it and hold on to their humanity.
For centuries, as pope and emperor tore each other apart in their quarrels over power, the excluded went on living on the fringe, like lepers, of whom true lepers are only the illustration ordained by God to make us understand this wondrous parable, so that in saying 'lepers' we would understand 'outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the cities.' But we did not understand; the mystery of leprosy has continued to haunt us because we have not recognized the nature of the sign.
Poverty always looks the same, no matter where you come across it. The rich can always express their opulence by varying their lives. Different houses, clothes, cars. Or thoughts, dreams. But for the poor there is nothing but compulsory grayness, the only form of expression available to poverty.
it seemed that the pain of their physical illness at times was less than the misery of their poverty ridden existence, the unending wait in the queues and the feeling of hopelessness and abandonment by your own system was enough to rob them of their will power to fight any disease.
Recent evidence confirms that retail prices of essential consumer goods in poor countries are not appreciably lower than in the United States or Western Europe. In fact, with deregulation and "free trade", the cost of living in many Third World cities is now higher than in the United States. My experience in Latin America and Haiti is that the prices of meat, fish and fresh vegetables are about the same as in the United States. Can you imagine eating on less than one dollar a day?
Tipsy, they tumbled early into bed - to get as much sleep as they could. So they would feel less hunger. The summer catch had been poor; there wasn't much food. They ate with care and looked sideways at the old: the old were gluttons, everybody knew it, and what was the good of feeding them? It wouldn't harm them to starve a little. The hungry dogs howled. The women rinsed the children's bellies with hot water three times a day, so they wouldn't cry so much for food. The old starved silently. ("The North")
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.
Those who would give us equal opportunity for everybody are threatened by it. They are afraid to lose their privileged positions. They pay lip service to it, they act by half measures and do everything to violate the laws they have themselves instituted to make sure the high class is always high. It never changes, it always goes in a circle, when the oppressed fight and get to the top, and they become the new elite and forget the promises.
...[A] lot of them, without even understanding the cause, just give up. They take what they can-mostly in pleasure,and they make the grand gesture, the wild gesture, because what have they got to lose if they do die in a car wreck or a knife fight or something else equally stupid.
I never doubted I would have a roof over my head, a school to go to, enough to to eat, books (and newspapers) to read, a safe neighborhood to play in and a doctor to see if I got sick.My parents and grandparents made sure I knew I was lucky.
Granted, many of them replied, that socialism may not result in riches for all but rather in a smaller production of wealth; nevertheless the masses will be happier under socialism, because they will share their worries with all their fellow citizens, and there will not be wealthier classes to be envied by poorer ones. The starving and ragged workers of Soviet Russia, they tell us, are a thousand times more joyful than the workers of the West who live under conditions which are luxurious compared to Russian standards; equality in poverty is a more satisfactory state than well-being where there are people who can flaunt more luxuries than the average man.
Maybe the greatest anger and frustration come not from unemployment or poverty or the lack of a future but from the feeling that you have no culture, because you've been torn between cultures, between incompatible symbols. How can you exist if you don't know where you are? So you burn cars, ecause when you have no culture, you're no longer a civilised animal, you're a wild beast. And a wild beast burns and kills and pillages.
Mostly the greedy rich is responsible for the poor’s poverty!
In short, I am convinced, both by faith and experience, that to maintain one's self on this earth is not a hardship but a pastime, if we will live simply and wisely; as the pursuits of the simpler nations are still the sports of the more artificial. It is not neccessary that a man should earn his living by the sweat of his brow, unless he sweats easier than I do.
Natural disasters happen from time to time but poverty happens all the time and therefore poverty is the greatest tragedy, it is the greatest disaster of mankind!
Negro poverty is not white poverty. Many of its causes and many of its cures are the same. But there are differences - deep, corrosive, obstinate differences - radiating painful roots into the community and into the family, and the nature of the individual. These differences are not racial differences. They are solely and simply the consequence of ancient brutality, past injustice, and present prejudice.
There is nothing so degrading as the constant anxiety about one's means of livelihood. I have nothing but contempt for the people who despise money. They are hypocrites or fools. Money is like a sixth sense without which you cannot make a complete use of the other five. Without an adequate income half the possibilities of life are shut off. The only thing to be careful about is that you do not pay more than a shilling for the shilling you earn. You will hear people say that poverty is the best spur to the artist. They have never felt the iron of it in their flesh. They do not know how mean it makes you. It exposes you to endless humiliation, it cuts your wings, it eats into your soul like a cancer. It is not wealth one asks for, but just enough to preserve one's dignity, to work unhampered, to be generous, frank, and independent. I pity with all my heart the artist, whether he writes or paints, who is entirely dependent for subsistence upon his art.
Twenty million people are underfed but literally everyone in England has access to a radio. What we have lost in food we have gained in electricity. Whole sections of the working class who have been plundered of all they really need are being compensated, in part, by cheap luxuries which mitigate the surface of life.Do you consider all this desirable? No, I don't. But it may be that the psychological adjustment which the working class are visibly making is the best they could make in the circumstances. They have neither turned revolutionary nor lost their self-respect; merely they have kept their tempers and settled down to make the best of things on a fish-and-chip standard. The alternative would be God knows what continued agonies of despair; or it might be attempted insurrections which, in a strongly governed country like England, could only lead to futile massacres and a regime of savage repression.
For most Americans of the eighteenth century, it was assumed impossible for a servant to shed his lowly origins; the meaner sort, as one newspaper insisted, could never “wash out the stain of servility.” There were fears that the meaner sort were treading too close on the heels of those above them.
External explanations of black-white differences — discrimination or poverty, for example—seem to many to be more amenable to public policy than internal explanations such as culture. Those with this point of view tend to resist cultural explanations but there is yet another reason why some resist understanding the counterproductive effects of an anachronistic culture: Alternative explanations of economic and social lags provide a more satisfying ability to blame all such lags on the sins of others, such as racism or discrimination. Equally important, such external explanations require no painful internal changes in the black population but leave all changes to whites, who are seen as needing to be harangued, threatened, or otherwise forced to change.In short, prevailing explanations provide an alibi for those who lag—and an alibi is for many an enormously valuable asset that they are unlikely to give up easily.
Our contemporary poverty is as transparent as glass and as invisible as the air. Our poverty is kilometer-long lines, the constant elbowing, spiteful officials, trains late without reason, the water cut off by some disaster (...), the monotony of living without any hope whatsoever, the decaying historic cities, the provinces emptying the rivers poisoned. Our poverty is the grace of the totalitarian state by whose grace we live.
To cause pain was a disease. As a child I imagined tiny, almost invisible animals that arrived in the neighborhood at night, they came from the ponds, from the abandoned train cars beyond the embankment, from the stinking grasses called fetienti, from the frogs, the salamanders, the flies, the rocks, the dust, and entered the water and the food and the air, making our mothers, our grandmothers as angry as starving dogs.
It is quite wrong to assume that poor people are generally unwilling to change; but the proposed change must stand in some organic relationship to what they are doing already, and they are rightly suspicious of, and resistant to, radical changes proposed by town-based and office-bound innovators who approach them in the spirit of: "You just get out of my way and I shall show you how useless you are and how splendidly the job can be done with a lot of foreign money and outlandish equipment.
But equal treatment in an unequal society could still foster inequality. Because black men were disproportionately incarcerated and black women disproportionately evicted, uniformly denying housing to applicants with recent criminal or eviction records still had an incommensurate impact on African Americans.
We have the money. We’ve just made choices about how to spend it. Over the years, lawmakers on both sides of the aisle have restricted housing aid to the poor but expanded it to the affluent in the form of tax benefits for homeowners. 57 Today, housing-related tax expenditures far outpace those for housing assistance. In 2008, the year Arleen was evicted from Thirteenth Street, federal expenditures for direct housing assistance totaled less than $40.2 billion, but homeowner tax benefits exceeded $171 billion. That number, $171 billion, was equivalent to the 2008 budgets for the Department of Education, the Department of Veterans Affairs, the Department of Homeland Security, the Department of Justice, and the Department of Agriculture combined. 58 Each year, we spend three times what a universal housing voucher program is estimated to cost (in total ) on homeowner benefits, like the mortgage-interest deduction and the capital-gains exclusion. Most federal housing subsidies benefit families with six-figure incomes. 59 If we are going to spend the bulk of our public dollars on the affluent—at least when it comes to housing—we should own up to that decision and stop repeating the politicians’ canard about one of the richest countries on the planet being unable to afford doing more. If poverty persists in America, it is not for lack of resources.
I thought, if we could just come together as a community, even if that just meant playing soccer together, that could be the beginning of something good. Coming together as a community, as a people, creates more power than exists when individuals are fighting each other for scraps. Soccer has always brought people together. Soccer was where I would begin.
Universal housing programs have been successfully implemented all over the developed world. In countries that have such programs, every single family with an income below a certain level who meets basic program requirements has a right to housing assistance.
Often, evicted families also lose the opportunity to benefit from public housing because Housing Authorities count evictions and unpaid debt as strikes when reviewing applications. And so people who have the greatest need for housing assistance—the rent-burdened and evicted—are systematically denied it.
Poor families are living above their means, in apartments they cannot afford. The thing is, those apartments are already at the bottom of the market. 24 Our cities have become unaffordable to our poorest families, and this problem is leaving a deep and jagged scar on the next generation.
Exploitation. Now, there’s a word that has been scrubbed out of the poverty debate. 42 It is a word that speaks to the fact that poverty is not just a product of low incomes. It is also a product of extractive markets. Boosting poor people’s incomes by increasing the minimum wage or public benefits, say, is absolutely crucial. But not all of those extra dollars will stay in the pockets of the poor. Wage hikes are tempered if rents rise along with them, just as food stamps are worth less if groceries in the inner city cost more—and they do, as much as 40 percent more, by one estimate. 43 Poverty is two-faced—a matter of income and expenses, input and output—and in a world of exploitation, it will not be effectively ameliorated if we ignore this plain fact.
In 2013, 1 percent of poor renters lived in rent-controlled units; 15 percent lived in public housing; and 17 percent received a government subsidy, mainly in the form of a rent-reducing voucher. The remaining 67 percent—2 of every 3 poor renting families—received no federal assistance. 32 This drastic shortfall in government support, coupled with rising rent and utility costs alongside stagnant incomes, is the reason why most poor renting families today spend most of their income on housing.
For almost a century, there has been broad consensus in America that families should spend no more than 30 percent of their income on housing. Until recently, most renting families met this goal. But times have changed—in Milwaukee and across America. Every year in this country, people are evicted from their homes not by the tens of thousands or even the hundreds of thousands but by the millions.
The Hinkstons expected more of their landlord for the money they were paying her. Rent was their biggest expense by far, and they wanted a decent and functional home in return. They wanted things to be fixed when they broke. But if Sherrena wasn’t going to repair her own property, neither were they. The house failed the tenants, and the tenants failed the house.
Beloved, Dearest One:How I long to shout to the world our happiness. I feel that you and I are the only two people alive in the world - the only people that know the secret meaning of existence.I have no diamond rings, no gifts of love that other lovers have for their beloved. My poetry is all I have to offer you. And so I dedicate my collected verses, 'Poems of Poverty,' to you, beloved.Morris.
Poverty is a mindset: It creates that sense of scarcity. You then become accustomed to it such that your life is hinged on protecting the scarce resources that you have. However, you can only create a mindset of abundance by investing what you have and not savings. Savings only becomes significant if it's done with a motive to invest.
The year the police called Sherrena, Wisconsin saw more than one victim per week murdered by a current or former romantic partner or relative. 10 After the numbers were released, Milwaukee’s chief of police appeared on the local news and puzzled over the fact that many victims had never contacted the police for help. A nightly news reporter summed up the chief’s views: “He believes that if police were contacted more often, that victims would have the tools to prevent fatal situations from occurring in the future.” What the chief failed to realize, or failed to reveal, was that his department’s own rules presented battered women with a devil’s bargain: keep quiet and face abuse or call the police and face eviction.
The profits were staggering. In 1966, a Chicago landlord told a court that on a single property he had made $42,500 in rent but paid only $2,400 in maintenance. When accused of making excessive profits, the landlord simply replied, “That’s why I bought the building.
But it was not enough simply to perceive injustice. Mass resistance was possible only when people believed they had the collective capacity to change things. For poor people, this required identifying with the oppressed, and counting yourself among them—which was something most trailer park residents were absolutely unwilling to do.
There is nothing in the prospect of a sharp, unceasing battle for the bare necessities of life to encourage looking ahead, everything to discourage the effort….The evil day of reckoning is put off till a to-morrow that may never come. When it does come…it simply adds another hardship to a life measured from the cradle by such incidents.
In white neighborhoods, only 1 in 41 properties that could have received a nuisance citation actually did receive one. In black neighborhoods, 1 in 16 eligible properties received a citation. A woman reporting domestic violence was far more likely to land her landlord a nuisance citation if she lived in the inner city.In the vast majority of cases (83 percent), landlords who received a nuisance citation for domestic violence responded by either evicting the tenants or by threatening to evict them for future police calls. Sometimes, this meant evicting a couple, but most of the time landlords evicted women abused by men who did not live with them.
When tenants relinquished protections by falling behind in rent or otherwise breaking their rental agreement, landlords could respond by neglecting repairs. Or as Sherrena put it to tenants: “If I give you a break, you give me a break.” Tenants could trade their dignity and children’s health for a roof over their head. 13 Between 2009 and 2011, nearly half of all renters in Milwaukee experienced a serious and lasting housing problem. 14 More than 1 in 5 lived with a broken window; a busted appliance; or mice, cockroaches, or rats for more than three days. One-third experienced clogged plumbing that lasted more than a day. And 1 in 10 spent at least a day without heat. African American households were the most likely to have these problems—as were those where children slept. Yet the average rent was the same, whether an apartment had housing problems or did not. Tenants who fell behind either had to accept unpleasant, degrading, and sometimes dangerous housing conditions or be evicted. But from a business point of view, this arrangement could be lucrative.
For many landlords, it was cheaper to deal with the expense of eviction than to maintain their properties; it was possible to skimp on maintenance if tenants were perpetually behind; and many poor tenants would be perpetually behind because their rent was too high.
Fewer and fewer families can afford a roof over their head. This is among the most urgent and pressing issues facing America today, and acknowledging the breadth and depth of the problem changes the way we look at poverty. For decades, we’ve focused mainly on jobs, public assistance, parenting, and mass incarceration. No one can deny the importance of these issues, but something fundamental is missing. We have failed to fully appreciate how deeply housing is implicated in the creation of poverty. Not everyone living in a distressed neighborhood is associated with gang members, parole officers, employers, social workers, or pastors. But nearly all of them have a landlord.
But this house felt strange. Dave asked what was going on, and John explained that the name on the eviction order belonged to the mother of several of the children. She had died two months earlier, and the children had simply gone on living in the house, by themselves. As the movers swept through the rooms, Gray Eyes took charge, giving orders to the other children; the youngest was a boy of about eight or nine. Upstairs, the movers found ratty mattresses on the floor and empty liquor bottles displayed like trophies. In the damp basement, clothes were flung everywhere. The house and the yard were littered with trash. “Disgusting,” Tim said to the roaches scaling the kitchen wall. As the landlord changed the locks with a power drill and the movers pushed the contents of the house onto the wet curb, the children began to run around and laugh. When the move was done, the crew gathered by the trucks, instinctively stomping the ground to shake loose any stowaway roaches. Those who smoked reached for their packs. They didn’t know where the children would go, and they didn’t ask.
Poor black families were “immersed in a domestic web of a large number of kin and friends whom they [could] count on,” wrote the anthropologist Carol Stack in All Our Kin. Those entwined in such a web swapped goods and services on a daily basis. This did little to lift families out of poverty, but it was enough to keep them afloat. But large-scale social transformations—the crack epidemic, the rise of the black middle class, and the prison boom among them—had frayed the family safety net in poor communities. So had state policies like Aid to Families with Dependent Children that sought to limit “kin dependence” by giving mothers who lived alone or with unrelated roommates a larger stipend than those who lived with relatives.
Evictions were deserved, understood to be the outcome of individual failure. They “helped get rid of the riffraff,” some said. No one thought the poor more undeserving than the poor themselves.In years past, renters opposed landlords and saw themselves as a “class” with shared interests and a unified purpose. During the early twentieth century, tenants organized against evictions and unsanitary conditions. When landlords raised rents too often or too steeply, tenants went so far as to stage rent strikes. Strikers joined together to withhold rent and form picket lines, risking eviction, arrest, and beatings by hired thugs. They were not an especially radical bunch, these strikers. Most were ordinary mothers and fathers who believed landlords were entitled to modest rent increases and fair profits, but not “price gouging.” In New York City, the great rent wars of the Roaring Twenties forced a state legislature to impose rent controls that remain the country’s strongest to this day.Petitions, picket lines, civil disobedience—this kind of political mobilization required a certain shift in vision.
No doubt we instinctively prefer to help those who are close to us. Few could stand by and watch a child drown; many can ignore the avoidable deaths of children in Africa or India. The question, however, is not what we usually do, but what we ought to do, and it is difficult to see any sound moral justification for the view that distance, or community membership, makes a crucial difference to our obligations.
First premise: If we can prevent something bad without sacrificing anything of comparable significance, we ought to do it. Second premise: Extreme poverty is bad. Third premise: There is some extreme poverty we can prevent without sacrificing anything of comparable moral significance. Conclusion: We ought to prevent some extreme poverty.
It was an old tradition: landlords barring children from their properties. In the competitive postwar housing market of the late 1940s, landlords regularly turned away families with children and evicted tenants who got pregnant. This was evident in letters mothers wrote when applying for public housing. “At present,” one wrote, “I am living in an unheated attic room with a one-year-old baby… Everywhere I go the landlords don’t want children. I also have a ten-year-old boy… I can’t keep him with me because the landlady objects to children. Is there any way that you can help me to get an unfurnished room, apartment, or even an old barn?… I can’t go on living like this because I am on the verge of doing something desperate.” Another mother wrote, “My children are now sick and losing weight… I have tried, begged, and pleaded for a place but [it’s] always ‘too late’ or ‘sorry, no children.’ ” Another wrote, “The lady where I am rooming put two of my children out about three weeks ago and don’t want me to let them come back… If I could get a garage I would take it.”When Congress passed the Fair Housing Act in 1968, it did not consider families with children a protected class, allowing landlords to continue openly turning them away or evicting them.
Urban landlords quickly realized that piles of money could be made by creating slums: “maximum profits came, not from providing first-class accommodations for those who could well afford them… but from crowded slum accommodations, for those whose pennies were scarcer than the rich man’s pounds.” Beginning in the sixteenth century, slum housing would be reserved not only for outcasts, beggars, and thieves but for a large segment of the population.
It is a hard thing for a rich man to grow poor; but it is an awful thing for him to grow dishonest, and some kinds of speculation lead a man deep into dishonesty before he thinks what he is about. Poverty will not make a man worthless—he may be of worth a great deal more when he is poor than he was when he was rich; but dishonesty goes very far indeed to make a man of no value—a thing to be thrown out in the dust-hole of the creation, like a bit of broken basin, or dirty rag.
If you are poor and go without food and clothes, don't hope for wealth in paradise, you are already forsaken
And the child—your child—was born there in the midst of misery. It was a deadly place: strange, everything was strange, we women lying there were strange to each other, lonely and hating one another out of misery, the same torment in that crowded ward full of chloroform and blood, screams and groans.
Wasn't that what Jesus said: do what I do? He was here as an example for us to follow. Same with all prophets. Didn't the prophets tell us to be like them? That's what's wrong with Christianity. They make Jesus and the prophets into icons, take them off of earth, and put them in heaven to worship them, so they're no longer accessible. You've taken a reality and made it into a worthless idol. Christians talk about the idolatry of other religions, but when they no longer live principles and just worship the people who taught them, that's exactly what they're doing.
Charity had always slightly creeped me out: There was nothing quite as condescending as the phrase "helping the less fortunate" rolling off the tongue of a white professional, as if poverty were a matter of luck instead of the result of a political system.
She’s a lean vixen: I can seethe ribs, the slytrickster’s eyes, filled with longing and desperation, the skinnyfeet, adept at lies.Why encourage the notionof virtuous poverty?It’s only an excusefor zero charity.Hunger corrupts, and absolute hungercorrupts absolutely,
Then I told him, ‘Injustice, Poverty and Discrimination is faced by a lot of Indians, and also majority, the fact is that if you “Minority” stop thinking yourself as a part of “Minority” and start thinking as the part of India, and proceed together for it’s good, then only “Minority” and majority would progress altogether.
The whole scene gave Ashley a fierce ache in the center of her chest. Everything her eyes came across spoke to how these two men lived in some kind of world where hardship was the constant, with only these tiny spaces between heartbeats offering some kind of peace. She saw an apartment that housed two men who lived whatever life they could in the confines of that small space because everything else was no good for anyone.
We extend our best wishes to you, inhabitants of another world.After reading the following message, you should have a basic understanding of civilization on Earth. By dint of long toil and creativity, the human race has built a splendid civilization, blossoming with a multitude of diverse cultures. We have also begun to understand the laws governing the natural world and the development of human societies. We cherish all that we have accomplished.But our world is still flawed. Hate exists, as does prejudice and war. Because of conflicts between the forces of production and the relations of production, wealth distribution is extremely uneven, and large portions of humanity live in poverty and misery.Human societies are working hard to resolve the difficulties and problems they face, striving to create a better future for Earth civilization.The country that sent this message is engaged in this effort. We are dedicated to building an ideal society, where the labor and value of every member of the human race are fully respected, where everyone's material and spiritual needs are fully met, so that civilization on Earth may become more perfect.With the best of intentions, we look forward to establishing contact with other civilized societies in the universe. We look forward to working together with you to build a better life in this vast universe.
Many a rich man’s bed is bigger than many a poor woman’s bedroom; his bedroom, her house.
We have fought hard and long for integration, as I believe we should have, and I know that we will win. But I've come to believe we're integrating into a burning house.I'm afraid that America may be losing what moral vision she may have had …. And I'm afraid that even as we integrate, we are walking into a place that does not understand that this nation needs to be deeply concerned with the plight of the poor and disenfranchised. Until we commit ourselves to ensuring that the underclass is given justice and opportunity, we will continue to perpetuate the anger and violence that tears at the soul of this nation.
Stressful conditions from outside school are much more likely to intrude into the classroom in high poverty schools. Every one of ten stressors is two to three times more common in high poverty schools-- Student hunger, unstable housing, lack of medical and dental care, caring for family members, immigration issues, community violence and safety issues.
But apparently you don't need dot-com wealth to ruin an area for its low-income residents. The Pioneer Press quotes Secretary of HUD Andrew Cuomo ruing the "cruel irony" that prosperity is shrinking the stock of affordable housing nationwide: "The stronger the economy, the stronger the upward pressure on rents.
Every condition exists,” Martin Luther King Jr. once wrote, “simply because someone profits by its existence. This economic exploitation is crystallized in the slum.” Exploitation. Now, there’s a word that has been scrubbed out of the poverty debate.
Mostly they all were products of single parents, and in the most tragic category - black boys, with no particular criminal inclinations but whose very lack of direction put them in the crosshairs of the world.
A majority of people in these surveys also said that America gives too much aid--but when they were asked how much America should give, the median answers ranged from 5 percent to 10 percent of government spending. In other words, people wanted foreign aid 'cut' to an amount five to ten times greater than the United States actually gives!
A sure way a country can develop is through a true development of the masses. Yes! A sure way to ensure a true freedom of the people is for the people take up their own destiny into their hands and bond their strengths to positively dare with a clear vision and fortitude like the eagle for a great change in wisdom and in peace, devoid of rebellious motive, massacre and nepotism, and with tenacity, direct the thought, policy and inspiration of the few people who rule the masses for the best change ever! Until this is done, the masses shall always cry out of ignorance, not knowing the real power within them and beg at the feet of the few people for how they should live their lives!
Some people envied Ronan’s money. Adam envied his time. To be as rich as Ronan was to be able to go to school and do nothing else, to have luxurious swathes of time in which to study and write papers and sleep. Adam wouldn’t admit it to anyone, least of all Gansey, but he was tired. He was tired of squeezing homework in between his part-time jobs, of squeezing in sleep, squeezing in the hunt for Glendower. The jobs felt like so much wasted time: In five years, no one would care if he’d worked at a trailer factory. They’d only care if he’d graduated from Aglionby with perfect grades, or if he’d found Glendower, or if he was still alive. And Ronan didn’t have to worry about any of that.
...we so resented that asshole up there talking talking talking taking up the entire assembly expecting us to believe there isn't a special creation of God, or of man, to which we didn't belong, here in the shabby south end of Hammond in the worst damn public school in the district, we didn't belong and never would. And what the hell? ---Such truths, FOXFIRE made softer.
The Gospel shows people their wounds and bestows on them love. It shows them their bondage and supplies the hammerto knock away their chains. It shows them their nakedness and provides them the garments of purity. It shows them their poverty and pours into their lives the wealth of heaven. It shows them their sins and points them to the Savior.
When they passed a maintenance site in the road bed, Einstein stopped next to a worker who was smashing stones and silently observed this boy with torn clothes and dirty face and hands. He asked your father how much the boy earned each day. After asking the boy, he told Einstein: five cents.
The provisions for the poor which structure both land ownership and the sacred calendar in ancient Israel, the rights of gleaners and of those widows, orphans, and strangers who pass through the fields, and the cycles of freedom from debt and restoration of alienated persons and property, all work against the emergence of the poor as a class, as people marked by deprivation and hopelessness.
Treatments worked well enough for us to get by. Most people lived into old age, but the medication, like everything else, has never been free. Life was a privilege, not a right, apparently. Something you had to struggle for when you were unlucky enough to be born at the intersection of poverty and bad genes.
A man may live to be as old as Methuselah,’ said Mr. Filer, ‘and may labour all his life for the benefit of such people as those; and may heap up facts on figures, facts on figures, facts on figures, mountains high and dry; and he can no more hope to persuade ’em that they have no right or business to be married, than he can hope to persuade ’em that they have no earthly right or business to be born. And that we know they haven’t. We reduced it to a mathematical certainty long ago!
Rabbi Hiyya advised his wife, “When a poor man comes to the door, be quick to give him food so that the same may be done to your children.” She exclaimed, “You are cursing our children [with the suggestion that they may become beggars].” But Rabbi Hiyya replied, “There is a wheel which revolves in this world.” —Babylonian Talmud, Shabbat 151b
Seeing myself or my church or my denomination as "the blessing" — like so many mission trips to help "those less fortunate than ourselves" — can easily descend into a blend of benevolence and paternalism. We can start to see the "poor" as supporting characters in a big story about how noble, selfless, and helpful we are.
One additional unit of income can do a hundred times as much to the benefit the extreme poor as it can to benefit you or I [earning the typical US wage of $28,000 or £18,000 per year]. [I]t's not often you have two options, one of which is a hundred times better than the other. Imagine a happy hour where you could either buy yourself a beet for $5 or buy someone else a beer for 5¢. If that were the case, we'd probably be pretty generous – next round's on me! But that's effectively the situation we're in all the time. It's like a 99% off sale, or buy one, get ninety-nine free. It might be the most amazing deal you'll see in your life.
If our family was poor, of what did our poverty consist? If our clothes were torn the torn places only let in the sun and wind. In the winter we had no overcoats, but that only meant that we ran rather than loitered. Those who are to follow the arts should have a training in what is called poverty.
I believe in a world in which science is the key for supporting thedevelopment of a happy future for humanity. So, I advocate for such asituation in which scientists would speak louder. If science is silent, there is no way to solve high priority problems at a global level, such as: the gap between developed and undeveloped countries, poverty, limited energy resources, limited food and even drinking water (especially related to the population growth phenomenon), global warming and rapid climatechanges, etc.
In the treatment of poverty nationally, one fact stands out: there are twice as many white poor as Negro poor in the United States. Therefore I will not dwell on the experiences of poverty that derive from racial discrimination, but will discuss the poverty that affects white and Negro alike.
They [the church] wanted us to give food out to malnourished mothers and children, but they didn't want us to question why we were malnourished to begin with. They wanted us to grow vegetables on the tiny plots around our houses, but they didn't want us to question why we didn't have enough land to feed ourselves. [p. 16]
Should happiness and success be hidden, in view of the misery and poverty around. Would it be a sign of selfishness and un-intellectual behavior, if we admit to a pursuit of happiness? Could it, on the contrary, not work out as a motivation and an incentive? When giving voice to our happiness, could it not be perceived as a positive challenge? Could happiness not be contagious and become a salutary infectious syndrome? A beneficial infection. ( "Happy days are back again" )
Millennials: We lost the genetic lottery. We graduated high school into terrorist attacks and wars. We graduated college into a recession and mounds of debt. We will never acquire the financial cushion, employment stability, and material possessions of our parents. We are often more educated, experienced, informed, and digitally fluent than prior generations, yet are constantly haunted by the trauma of coming of age during the detonation of the societal structure we were born into. But perhaps we are overlooking the silver lining. We will have less money to buy the material possessions that entrap us. We will have more compassion and empathy because our struggles have taught us that even the most privileged can fall from grace. We will have the courage to pursue our dreams because we have absolutely nothing to lose. We will experience the world through backpacking, couch surfing, and carrying on interesting conversations with adventurers in hostels because our bank accounts can't supply the Americanized resorts. Our hardships will obligate us to develop spiritual and intellectual substance. Maybe having roommates and buying our clothes at thrift stores isn't so horrible as long as we are making a point to pursue genuine happiness.
There were office-worn gents with yellow faces, bent backs, and one shoulder set slightly higher than the other from spending hours hunched over desks. And their sad, anxious faces spoke volumes about their domestic troubles, never-ending money worries, and all those old hopes which had been dashed for good; for they all belonged to the army of poor threadbare drudges who just about make ends meet in some dismal plasterboard house with a flowerbed for a garden in the rubbish-and-slag-heap belt on the outskirts of Paris.
Girls barely budding open their legs to make a living, alongside the toothless and rancid of breath; hair thick with lice, they all find customers if the price is right, against the wall or on sheets well-soiled. Their holes cost but a shilling. Skins grow thick and claws sharp.
The next day, when I came home from the library, there was a small, used red record player in my room. I found my mother in the kitchen and spotted a bandage taped to her arm. “Ma,” I asked. “Where did you get the money for the record player?” “I had it saved,” she lied. My father lived well, had a large house and an expensive imported car, wanted for little, and gave nothing. My mother lived on welfare in a slum and sold her blood to the Red Cross to get me a record player. “Education is everything, Johnny,” she said, as she headed for the refrigerator to get me food. “You get smart like regular people and you don’t have to live like this no more.” She and I were not hugging types, but I put my hand on her shoulder as she washed the dishes with her back to me and she said, in best Brooklynese, “So go and enjoy, already.” My father always said I was my mother’s son and I was proud of that. On her good days, she was a good and noble thing to be a part of. That evening, I plugged in the red record player and placed it by the window. My mother and I took the kitchen chairs out to the porch and listened to Beethoven’s Sixth Symphony from beginning to end, as we watched the oil-stained waters of the Mad River roll by. It was a good night, another good night, one of many that have blessed my life.
We live in the richest country in the world. There's plenty and to spare for no man, woman, or child to be in want. And in addition to this our country was founded on what should have been a great, true principle - the freedom, equality and rights of each individual. Huh! And what has come of that start? There are corporations worth billions of dollars- and hundreds of thousands of people who don't get to eat.
How can we embrace poverty as a way to God when everyone around us wants to become rich? Poverty has many forms. We have to ask ourselves: 'What is my poverty?' Is it lack of money, lack of emotional stability, lack of a loving partner, lack of security, lack of safety, lack of self-confidence? Each human being has a place of poverty. That’s the place where God wants to dwell! 'How blessed are the poor,' Jesus says (Matthew 5:3). This means that our blessing is hidden in our poverty.We are so inclined to cover up our poverty and ignore it that we often miss the opportunity to discover God, who dwells in it. Let’s dare to see our poverty as the land where our treasure is hidden.
For the first time in my life, I was eating well and from plates—glass plates, no less, not out of the frying pan because somebody lost all the plates in the last move. Now when we ate, we sat at a fine round oak table in sturdy chairs that matched. No one rushed through the meal or argued over who got the biggest portion, and we ate three times a day.
These poor people have learned to endure day to day economic agony. It’s routine in daily life for them. They are so accustomed to facing economic pain that poverty doesn’t hurt them anymore. Extreme negativity in their life drove learning endurance and their accomplishment to endure extreme conditions is ‘positivity’ they mastered
Jesus,” I prayed silently, “please fix it so that my turn to read won’t come around.” And then the nun called my name, but before I stood I thought, “I’ll bet you think this is funny, huh, Jesus?” I stood and stared at the sentence assigned to me and believed that, through some miracle, I would suddenly be able to read it and not be humiliated. I stood there and stared at it until the children started giggling and snickering and Sister told me to sit down.
Denny thought our parents needed a combination of material goods and temperamental changes before he could return home. “If Dad buys Ma a car, then she’ll love him, and they’ll get back together and she won’t be all crazy anymore,” he said. For years he held out the possibility that those things would happen and all would change. “If we had more things, like stoves and cars,” he told me at night in our bedroom, “and Ma wasn’t like she is, we could go home.
A writer can live by his writing. If not so luxuriously as by other trades, then less luxuriously. The nature of the work he does all day will more affect his happiness than the quality of his dinner at night. Whatever be your calling, and however much it brings you in the year, you could still, you know, get more by cheating. We all suffer ourselves to be too much concerned about a little poverty; but such considerations should not move us in the choice of that which is to be the business and justification of so great a portion of our lives; and like the missionary, the patriot, or the philosopher, we should all choose that poor and brave career in which we can do the most and best for mankind.
I see a role for specialized knowledge, but I think that it's important for there to be an arena where it is shared, where it is communicated. It's not that somebody shouldn't have specialized knowledge. The ability to dig a trench and lay a cable is a kind of specialized knowledge. Farmers have specialized knowledge, too. The question is: what sort of knowledge is privileged in our societies? I don't think that a CEO is more valuable to society and ought to be paid ten million dollars a year, while farmers and laborers starve.The range of what is valued has become so extreme that one lot of people have captured it and left three-quarters of the world to live in unthinkable poverty, because their work is not valued. What would happen if the sweepers of the city went on strike or the sewage system didn't work? A CEO wouldn't be able to deal with his own shit.
At least ten times as many people died from preventable, poverty-related diseases on September 11, 2011, as died in the terrorist attack on the World Trade Center and the Pentagon on that black day. The terrorist attacks led to trillions of dollars being spent on the ‘war on terrorism’ and on security measures that have inconvenienced every air traveller since then. The deaths caused by poverty were ignored. So whereas very few people have died from terrorism since September 11, 2001, approximately 30,000 people died from poverty-related causes on September 12, 2001, and on every day between then and now, and will die tomorrow. Even when we consider larger events like the Asian tsunami of 2004, which killed approximately 230,000 people, or the 2010 earthquake in Haiti that killed up to 200,000, we are still talking about numbers that represent just one week’s toll for preventable, poverty-related deaths — and that happens fifty-two weeks in every year.
Let's think of that moment when a woman washed the feet of Jesus with the nard, so expensive: it is a religious moment, a moment of gratitude, a moment of love. And he [Judas] stands apart with bitter criticism: 'But this could have been used for the poor!' This is the first reference that I have found, in the Gospel, to poverty as an ideology. The ideologue does not know what love is, because he does nt know how to give himself.
Looking back, I wish that everyone could have that sort of moment: a moment where you realize that your hands are so impossibly small and this world is so impossibly big. And the two don’t seem to add up. Maybe recognizing the smallness of your own hands is just the very first step to changing anything at all.
There are many forms of poverty: economic poverty, physical poverty, emotional poverty, mental poverty, and spiritual poverty. As long as we relate primarily to each other's wealth, health, stability, intelligence, and soul strength, we cannot develop true community. Community is not a talent show in which we dazzle the world with our combined gifts. Community is the place where our poverty is acknowledged and accepted, not as something we have to learn to cope with as best as we can but as a true source of new life.Living community in whatever form - family, parish, twelve-step program, or intentional community - challenges us to come together at the place of our poverty, believing that there we can reveal our richness.
I didn't have a drill, so I had to make my own. First I heated a long nail in the fire, then drove it through a half a maize cob, creating a handle. I placed the nail back on the coals until it became red hot, then used it to bore holes into both sets of plastic blades.
With the money my mother earned from selling cakes, my father cut a deal with Mangochi and bought one pail of maize. My mother took it to the mill, saved half the flour for us, and used the rest for more cakes. We did this every day, taking enough to eat and selling the rest. It was enough to provide our one blob of nsima each night, along with some pumpkin leaves. It was practically nothing, yet knowing it would be there somehow made the hunger less painful. "As long as we can stay in business," my father said, "we'll make it through. Our profit is that we live.
News came of Beni Beni, the madman of Wimbe, who'd always made us laugh in better times. He'd run up to merchants in the trading center with his raving eyes and snatch cakes and Fantas from their stalls. No one ever took them away because his hands were always so filthy. The mad people had always depended on others to care for them, but now there were none. Beni Beni died at the church.
Papa, why are you selling our goats? I like these goats.""A week ago the price was five hundred, now it's four hundred. I'm sorry, but we can't wait for it go any lower."Mankhalala and the others were tied by their front legs with a long rope. When my father started down the trail, they stumbled and began to cry. They knew their future. Mankhalala looked back, as if telling me to help him. Even Khamba whined and barked a few times, pleading their case. But I had to let them down. What could I do? My family had to eat.
The Americans of the United States do not let their dogs hunt the Indians as do the Spaniards in Mexico, but at bottom it is the same pitiless feeling which here, as everywhere else, animates the European race. This world here belongs to us, they tell themselves every day: the Indian race is destined for final destruction which one cannot prevent and which it is not desirable to delay. Heaven has not made them to become civilized; it is necessary that they die. Besides I do not want to get mixed up in it. I will not do anything against them: I will limit myself to providing everything that will hasten their ruin. In time I will have their lands and will be innocent of their death. Satisfied with his reasoning, the American goes to church where he hears the minister of the gospel repeat every day that all men are brothers, and that the Eternal Being who has made them all in like image, has given them all the duty to help one another.
Poverty is the events of forced separation of mass from the nature. Poverty is not the cause but the outcome. Poverty is not natural, it is created, it is abnormal, unexpected and unwanted. Its was never part of the nature and never will be. Poverty has been engineered by few Unwise, irresponsible and selfish individuals.
Poverty becomes a marvellously beautiful thing when the mindis free of society. One must become poor inwardly for then there isno seeking, no asking, no desire, no - nothing! It is only this inwardpoverty that can see the truth of a life in which there is no conflict at all
Africa! Africa! Africa! Africa my motherland!Africa, your people cries for you!Africans must educate their citizens.Africans must reach out to it's people and empower them to build the nation.Africans you are the only people who can liberated your citizens from poverty through education. Africans must pay the price to rebuild the continent.
Whenever governments wanted to achieve some end, often involving population growth, they restricted access to birth control and/or criminalized birth control unless, of course, the population growth concerned the poor, in which case, contraception was enthusiastically promoted. Historically, society has only wanted the "right kind of people" to have a right to life. We shouldn't forget that fact.
They don't deal with any basic difference in human nature between black and white..., they only study the effects of environment on human nature. You place the white man in the ghetto, deprive him of educational advantages, arrange it so he has to struggle hard to fulfill his instinct for self-respect, give him little physical privacy and leisure time, and he would after a time assume the same characteristics you attach to the Negro. These characteristics don't spring from whiteness or blackness, but from a man's conditioning.
Anyway, they went and built this silly housing project, with us living right across the street from it. Some of the children from the housing project got into trouble. You can't just take people who don't have anything, don't know what they're doing, pack them in a bunch of buildings, and expect it's going to all work out somehow.- Sadie
It’s amazing how just dressing differently can affect your influence; dress like a beggar and your assumed poverty gains you looks of contempt; dress in gold-lined robes and people are more willing to accommodate you; sport armour and you look strong, dutiful, and prepared.
In the same essay, Said (who is reviewing Peter Stansky and William Abrams, co-authors obsessed with the Blair/Orwell distinction) congratulates them on their forceful use of tautology:This is rather extraordinary. Orwell did indeed meet Garrett in Liverpool in 1936, and was highly impressed to find that he knew him already through his pseudonymous writing—under the name Matt Lowe—for John Middleton Murry’s Adelphi. As he told his diary:Thus the evidence that supposedly shames Orwell by contrast is in fact supplied by—none other than Orwell himself! This is only slightly better than the other habit of his foes, which is to attack him for things he quotes other people as saying, as if he had instead said them himself. (The idea that a writer must be able to ‘afford’ to write is somewhat different and, as an idea, is somewhat—to use a vogue term of the New Left—‘problematic’. If it were only the bourgeois who were able to write, much work would never have been penned and, incidentally, Orwell would never have met Garrett in the first place.)
It comforts everybody to think of all Negroes as dirt poor, and to regard those who were not, who earned good money and kept it, as some kind of shameful miracle. White people liked that idea because Negroes with money and sense made them nervous. Colored people liked it because, in those days, they trusted poverty, believed it was a virtue and a sure sign of honesty. Too much money had a whiff of evil and somebody else's blood.
One would never defeat one's circumstances by working and saving one's pennies; one would never, by working, acquire that many pennies, and, besides, the social treatment accorded even the most successful Negroes proved that one needed, in order to be free, something more than a bank account. One needed a handle, a lever, a means of inspiring fear. It was absolutely clear that the police would whip you and take you in as long as they could get away with it, and that everyone else—housewives, taxi-drivers, elevator boys, dishwashers, bartenders, lawyers, judges, doctors, and grocers—would never, by the operation of any generous human feeling, cease to use you as an outlet for his frustrations and hostilities.
Among this people there is no leisure class. We often forget that in the United States over half the youth and adults are not in the world earning incomes, but are making homes, learning of the world, or resting after the heat of the strife. But here ninety-six per cent are toiling; no one with leisure to turn the bare and cheerless cabin into a home, no old folks to sit beside the fire and hand down traditions of the past; little of careless happy childhood and dreaming youth.
What in the name of reason does this nation expect of a people, poorly trained and hard pressed in severe economic competition, without political rights, and with ludicrously inadequate common-school facilities? What can it expect but crime and listlessness, offset here and there by the dogged struggles of the fortunate and more determined who are themselves buoyed by the hope that in due time the country will come to its senses?
Success, just like poverty is a state of mind. You can become successful instantly with a simple decision and commitment. Long lasting and pronounced success comes to those who renew their commitment to a mindset of abundance every minute, hour and day.
We have got into the habit of admiring colossal bandits, whose opulence is revered by the entire world, yet whose existence, once we stop to examine it, proves to be one long crime repeated ad infinitum, but those same bandits are heaped with glory, honors, and power, their crimes are hallowed by the law of the land, whereas, as far back in history as the eye can see—and history, as you know is my business—everything conspires to show that a venial theft, especially of inglorious foodstuffs, such as bread crusts, ham, or cheese, unfailingly subjects its perpetrator to irreparable opprobrium, the categoric condemnation of the community, major punishment, automatic dishonor, and inexpiable shame, and this for two reasons, first because the perpetrator of such an offense is usually poor, which in itself connotes basic unworthiness, and secondly because his act implies, as it were, a tacit reproach to the community. A poor man’s theft is seen as a malicious attempt at individual redress . . . Where would we be? Note accordingly that in all countries the penalties for petty theft are extremely severe, not only as a means of defending society, but also as a stern admonition to the unfortunate to know their place, stick to their caste, and behave themselves, joyfully resigned to go on dying of hunger and misery down through the centuries forever and ever …
All over the world there are students, teachers and parents that face serious challenges every day. They need help with real problems that have life-altering consequences—and a group of intelligent professionals brought together to advise and educate stakeholders in need of help ought to be able to do so without behaving like a middle school drama queen.
I’ve always thought that was the lamest argument—that we need some people to be poor in order to remind the rest of us to be grateful. All that really means is that someone has to suffer poverty so other people can feel better about themselves. What a selfish way to look at the world.
Is there for honest Poverty That hings his head, an' a' that; The coward slave-we pass him by, We dare be poor for a' that! For a' that, an' a' that. Our toils obscure an' a' that, The rank is but the guinea's stamp, The Man's the gowd for a' that. What though on hamely fare we dine, Wear hoddin grey, an' a that; Gie fools their silks, and knaves their wine; A Man's a Man for a' that: For a' that, and a' that, Their tinsel show, an' a' that; The honest man, tho' e'er sae poor, Is king o' men for a' that. Ye see yon birkie, ca'd a lord, Wha struts, an' stares, an' a' that; Tho' hundreds worship at his word, He's but a coof for a' that: For a' that, an' a' that, His ribband, star, an' a' that: The man o' independent mind He looks an' laughs at a' that. A prince can mak a belted knight, A marquis, duke, an' a' that; But an honest man's abon his might, Gude faith, he maunna fa' that! For a' that, an' a' that, Their dignities an' a' that; The pith o' sense, an' pride o' worth, Are higher rank than a' that. Then let us pray that come it may, (As come it will for a' that,) That Sense and Worth, o'er a' the earth, Shall bear the gree, an' a' that. For a' that, an' a' that, It's coming yet for a' that, That Man to Man, the world o'er, Shall brothers be for a' that.
Politics will always mean more to the poor. Always. That's why we strike and march, and despair when our young say they won't vote. That's why the poor are seen as more vital, and animalistic. No classical music for us - no walking around National Trust properties or buying reclaimed flooring. We don't have nostalgia. We don't do yesterday. We can't bear it. We don't want to be reminded of our past, because it was awful: dying in mines and slums without literacy or the vote. Without dignity. It was all so desperate then. That's why the present and the future is for the poor - that's the place in time for us: surviving now, hoping for better later. We live now - for our own instant hot, fast treats, to pep us up: sugar, a cigarette, a new fast song on the radio.
Poverty is a great educator. Having no boundaries and refusing to be ignored, it mostly teaches hopelessness. But not always. Politics is also a great educator. Mostly it teaches, I am afraid, cynicism. But not always. Television is a great educator as well. Mostly it teaches consumerism. But not always. It is the "not always" that keeps the romantic spirit alive in those who write about schooling. The faith is that despite some of the more debilitating teachings of culture itself, something can be done in school that will alter the lenses through which one sees the world; which is to say, that nontrivial schooling can provide a point of view from which what IS can be seen clearly, what WAS as a living present, and what WILL BE as filled with possibility
It takes money to make money, even begging. Humans are herd animals. If a stranger’s bleeding to death beside the road, most people won’t stop to offer a Band-Aid. But get the ball rolling with a couple Good Samaritans, and before you know it you’ve got more eager philanthropists than you know what to do with.
Many of my classmates have happier memories of Blessed Sacrament, and in time I would find my own satisfaction in the classroom. My first years there, however, I met with little warmth. In part, it was that the nuns were critical of working mothers, and their disapproval was felt by latchkey kids. The irony of course was that my mother wouldn't have been working such long hours if not to pay for that education she believed was the key to any aspirations for a better life.
Once our family was very small and we used to say, ‘’our planet has enough resources to feed all of us’’ but today, we are not that family and it is a burden on our planet to feed us. We have to reconsider our views and confess ‘’our planet has not enough resources to feed all of us anymore’’.
Here was the South Side--a million in captivity--stretching from this doorstep as far as the eye could see. And they didn't even read; depressed populations don't have the time or energy to spare. The affluent populations, which should have their help, didn't as far as could be discovered, read, either--they merely bought books and devoured them, but not in order to learn: in order to learn new attitudes.
Jesus lived in occupied territory, in poverty and misery, and his stories and preaching are all about food, land, liberation from bondage and servitude and get. He preached about providing for those who lacked the most and were considered expendable, as the birds of the air, and yet in Jesus' eyes were where one found the treasure of heaven, here, now, on earth.
One of the biggest misconceptions remains that Neil Gaiman spent his youth lurching from bedsit to library and back again, subsisting on a diet of blood-temperature baked beans and the wild leeks he managed to pull from the side of a disused railway track. It is a misconception that he nurtures, whether consciously or otherwise, through omission.
Or maybe he means in a richer world the begging population is melting away. But no to that too. So maybe, perhaps, he means there aren't many 'human beings' left to look, see, and understand well enough for one to ask and one to give. Everyone busy, running, jumping, there's no time to study one another. But I guess that's bilge and hogwash, slop and sentiment.
You are put in school to be trained to become exactly what they want you to be: not them, anything but them. They live on a golden island and have the key to the only bridge. Your parents are not millionaires, so it doesn't matter how intelligent you are, you aren't invited to their party. That’s the great shame. The idiots have the gold, and the poor die to give it to them. So you better start to laugh, because this world is one big joke written by the few, at the expense of the masses. Look around you, that feeling your life isn't going anywhere? That’s the feeling that makes you part of the masses.
I don’t want to wake up. I can’t feel the cold of life. I can’t feel fear in my dreams. When awake we are green and red bits glowing under a machine, lights turn off and on, and people of science convince themselves they know what’s going on. Backs are patted, hand are shaken. Test, record, collect. They tell us what we already know. We are all dying, dying slow. When awake, there is a feeling of impending doom, and if you can’t feel it, close your eyes, or open them further. When we’re in a box underground, heaven is finally above us, but it’s not in the sky. Heaven is the planet we lived on, and all of the angels are people. Here, in a dream, it’s just me floating in the back of my mind, among parts we don’t fully understand.
Blobfish, the guy who snapped a hamsters neck, myself, the homeless guy who has never thrown a punch (but has killed a fox) and Dickface, the man obsessed with trees and touching himself in public, follow an arrogant midget into the home of a pale creature I am certain will kill us all, to save the life of an ungrateful bastard parrot called Madness.The temperature drops further.A cold night for heroes.
Then, left alone, shivering, I happened to glance up. I stood, I froze, blinking up through the drift, the drift, the silent drift of blinding snow. I saw the high hotel windows, the lights, the shadows.What's it like up there? I thought. Are fires lit? Is it warm as breath? Who are all those people? Are they drinking? Are they happy?Do they even know I'm HERE?
As every slumdweller knew, there were three main ways out of poverty: finding an entrepreneurial niche, as the Husains had found in garbage; politics and corruption, in which Asha placed her hopes; and education.
The municipality sent water through six Annawadi faucets for ninety minutes in the morning and ninety minutes at night. Shiv Sena men had appropriated the taps, charging usage fees to their neighbors. These water-brokers were resented, but not as much as the renegade World Vision social worker who had collected money from Annawadians for a new tap, then run away with it.
Yes, we have to seek redemption! Redemption from the divisive politics based on caste and religion, redemption from the corruption which is eating our lives like termites, redemption from misery of poverty, redemption from the sins of our venal politicians. We need good governance and accountability. An individual has to fight for the things he rightfully deserves. People do not need crutches of any kind if the basic conditions of nation are conducive to their growth. It’s ridiculous; people are first deprived of basic amenities, denied their dues and then offered carrots to benefit the vote bank politics.
Some secret of nurture withered a generation or two before I arrived, if it had ever existed before among the poor, marginalized people on the edges of Europe from whom I descend. Both my parents grew up with a deep sense of poverty that was mostly emotional but that they imagined as material long after they clambered into the middle class, and so they were more like a pair of rivalrous older siblings than parents who see their children as extensions of themselves and their hopes. They were stuck in separateness.I didn't realize anything was odd until I was already on my own and found out that not everyone's parents cut them off financially as soon as the law allowed. I tried to leave home unsuccessfully at fourteen and fifteen and sixteen and did so successfully at seventeen, heading off to another country, as far away as I could go, and once I got there I realized I was more on my own than I had anticipated: I was henceforth entirely repsonsible for myself and thus began a few years of poverty.
I know I grew up in the time when a young man in a baggy suit and slicked-down hair stood spraddle-legged in the crossroads of history and talked hot and mean about the colored, giving my poor and desperate people a reason to feel superior to somebody, to anybody. I know that even as the words of George Wallace rang through my Alabama, the black family who lived down the dirt road from our house sent fresh-picked corn and other food to the poor white lady and her three sons, because they knew their daddy had run off, because hungry does not have a color.
The Andrians were the first of the islanders to refuse Themistocles' demand for money. He had put it to them that they would be unable to avoid paying, because the Athenians had the support of two powerful deities, one called Persuasion and the other Compulsion.The Andrians had replied that Athens was lucky to have two such useful gods, who were obviously responsible for her wealth and greatness; unfortunately, they themselves, in their small & inadequate land, had two utterly useless deities, who refused to leave the island and insisted on staying; and their names were Poverty and Inability.
I also remember that my father was one of the people who voted to get the Dauntless out of the factionless sector of the city. He said the poor didn’t need policing; they needed help, and we could give it to them. But I would rather not mention that now, or here. It’s one of the many things Erudite gives as evidence of Abnegation’s incompetence.
If capitalist realism is so seamless, and if current forms of resistance are so hopeless and impotent, where can an effective challenge come from? A moral critique of capitalism, emphasizing the ways in which it leads to suffering, only reinforces capitalist realism. Poverty, famine and war can be presented as an inevitable part of reality, while the hope that these forms of suffering could be eliminated easily painted as naive utopianism. Capitalist realism can only be threatened if it is shown to be in some way inconsistent or untenable; if, that is to say, capitalism's ostensible 'realism' turns out to be nothing of the sort.
Many skills, as every successful entrepreneur knows, cannot be taught in school. They require doing. Sometimes a life of doing. And where money-making is concerned, nothing compresses the time frame needed to leap from my-shit-just-sits-there-until-it-rains poverty to which-of-my-toilets-shall-I-use affluence like an apprenticeship with someone who already has the angles all figured out.
But then it is easy, too easy, to sermonize about the dangers of paternalism and the need to take responsibility for our own lives, from the comfort of our couch in our safe and sanitary home. Aren't we, those who live in the rich world, the constant beneficiaries of a paternalism now so thoroughly embedded into the system that we hardly notice it?
Before I was married, I thought the sound of bangles jangling on my forearms would be delightful. I looked forward to being able to wear bells around my ankles and silver necklaces around my neck, but not any more, not since I had learned what they represented for the man who gave them. A necklace was no prettier than a piece of of rope that ties a goat to a tree, depriving it of freedom.
I need the money, people are very coy about money, and the ladies arent just coy, they are sci fi about money……people ask, well, dont sweet things happen? yes, indeed, many sweet things, but sweet doesnt keep you from dying, making love doesnt keep you from dying unless you get paid, writing doesnt keep you from dying unless you get paid, being wise doesnt keep you from dying unless you get paid, facts are facts, being poor makes you face facts which also does not keep you from dying.
People of civilized countenance made much of exposing the soft underbellies of their psyche - effete and sensitive were the brands of finer breeding. It was easy for them, safe, and that was the whole point, after all: a statement of coddled opulence that burned the throats of the poor more than any ostentatious show of wealth.
Through silent alleys where dark shadows fleeted past them like forest beasts on the prowl; through bustling market-places where bloaters predominated, into crammed gin-palaces where the gas flashed over faces whereon was stamped the indelible impression of a protest against creation; brushing tatters which were in gruesome harmony with the haggard or bloated features.("The Phantom Model
Anyone can take a picture of poverty; it’s easy to focus on the dirt and hurt of the poor. It’s much harder—and much more needful—to pry under that dirt and reveal the beauty and dignity of people that, but for their birth into a place and circumstance different from our own, are just like ourselves. I want my images to tell the story of those people and to move us beyond pity to justice and mercy.
So let us be clear about this up front: We hope to recruit you to join an incipient movement to emancipate women and fight global poverty by unlocking women's power as economic catalysts. That is the process under way - not a drama of victimization but of empowerment, the kind that transforms bubbly teenage girls from brothel slaves into successful businesswomen.This is a story of transformation. It is change that is already taking place, and change that can accelerate if you'll just open your heart and join in.
The wilderness was the testing ground—the deciding place. It was a place of God revealing himself in a whole new and deeper way. Would his people trust him completely, confident in his goodness, wisdom, and power? Those who believed God to be who he said he was moved on into the promised land; many did not.
Do you find yourself in a dry place today? Don’t look back toward the land of your bondage, or even to the place where God miraculously saved you from your enemies. Those seasons are over and he is now offering you a great opportunity. He is longing to reveal his sovereignty to you by providing for you in this most hot and dry place.
Ree Dolly stood at the break of day on her cold front steps and smelled coming flurries and saw meat. Meat hung from trees across the creek. Carcasses hung pale of flesh with fatty gleam from low limbs of saplings in the side yards. Three halt haggard houses formed a kneeling rank on the far creekside and each had two or more skinned torsos dangling by rope from sagged limbs, venison left to the weather for two nights and three days so the early blossoming of decay might round the flavor, sweeten that meat to the bone.
I had come to see that the great tragedy in the church is not that rich Christians do not care about the poor but that rich Christians do not know the poor...I truly believe that when the rich meet the poor, riches will have no meaning. And when the rich meet the poor, we will see poverty come to an end.
It might be depressing, but it's also the truth that no one has the power, the money, or the resources to save everyone on the planet from going hungry, living in poverty or allowed basic human rights. But consider the other side of this: there are people in this world who truly WOULD do all of these things for everyone if only they could. There is hope after all.
I have an old hat which is not worth three francs, I have a coat which lacks buttons in front, my shirt is all ragged, my elbows are torn, my boots let in the water; for the last six weeks I have not thought about it, and I have not told you about it. You only see me at night, and you give me your love; if you were to see me in the daytime, you would give me a sou!
At the street corner, a one-storey house built of freestone, but repulsively decrepit and filthy, seemed to command the entrance, like a gaol. And here, indeed, lived La Méchain, like a vigilant proprietess, ever on the watch, exploiting in person her little population of starving tenants.
The walls were chipped and needed paint. The windows were mostly okay but one pane was blocked with cardboard. There were fleas the exterminator couldn't kill and rats that scrabbled in the walls and mice who left droppings like a cocked snook and roaches that thrived on insecticide, even the illegal kinds.
...while God has done his part in creating a world capable of providing what we need, we have not done our part in the stewardship of it, in seeing that it gets to the end of the line, to the poorest and neediest--the children.
Valuables. That was a hot one, Richards thought, unbuttoning his shirt. He had an empty wallet with a few pictures of Sheila and Cathy, a receipt for a shoe sole he had replaced at the local cobbler's six months ago, a keyring with no keys on it except for the doorkey, a baby sock that he did not remember putting in there, and the package of Blams he had gotten from the machine.
Here is the chance for young women and young men of devotion to lift again the banner of humanity and to walk toward a civilization which will be free and intelligent; which will be healthy and unafraid, and build in the world a culture led by black folk and joined by peoples of all colors and all races - without poverty, ignorance and disease!
A castaway in the sea was going down for the third time when he caught sight of a passing ship. Gathering his last strength, he waved frantically and called for help. Someone on board peered at him scornfully and shouted back, "Get a boat!
There was a problem: No one cared about human rights anymore, not at home or abroad. They cared about growth--hoped for and celebrated in all the newspapers, invoked by zealous bureaucrats in every self-serving television interview. On this matter, the filmmaker was agnostic--he came from money, and couldn't see the urgency. Like many of his ilk, he sometimes confused poverty (which must be eradicated!) with folklore (which must be preserved!), but it was a genuine confusion, without a hint of ill intention, which only made it more infuriating.
This is the basis for the most important critique of microfinance. The poor are not entrepreneurs. The idea that more than a few will turn tiny loans into a viable business is simply unrealistic.
The corporate media spends a lot of time covering the lifestyles of the rich and the famous, but not all that much time covering the poor and the desperate. To a large degree, these people , the millions of poor people in America, are invisible, living under the radar screen. Their suffering is not seen on our evening news. But it's there.
They did not kill Hunger, for people were made to always want new things to taste. They did not destroy Poverty, for poverty reminds us to be humble. They did not destroy Sleep, for people sometimes need to forget their troubles and restore their energy. And they did not defeat Old Age, for there must always be room for the new people being born.
Trapnel wanted, among other things, to be a writer, a dandy, a lover, a comrade, an eccentric, a sage, a virtuoso, a good chap, a man of honour, a hard case, a spendthrift, an opportunist, a raisonneur; to be very rich, to be very poor, to possess a thousand mistresses, to win the heart of one love to whom he was ever faithful, to be on the best of terms with all men, to avenge savagely the lightest affront, to live to a hundred full of years and honour, to die young and unknown but recognized the following day as the most neglected genius of the age. Each of these ambitions had something to recommend it from one angle or another, with the possible exception of being poor - the only aim Trapnel achieved with unqualified mastery - and even being poor, as Trapnel himself asserted, gave the right to speak categorically when poverty was discussed by people like Evadne Clapham.
I think of what it means to be a teenager in America, necessarily pushing boundaries, making expected mistakes. Here there is no margin for error: a mistake, no matter how insignificant, dashes any small hopes to break the cycle of poverty. Here in Kibera the world is relentless and unforgiving.
Then he said the funny thing was the old man himself had left home when he was a kid, after a fight with his own father. The father lit into him for using the wheelbarrow."It was this way. They always carried the feed to the horses, pail by pail. In the winter, when the horses were in the stalls. So my father took the notion to carry it to them in the wheelbarrow. Naturally it was a lot quicker. But he got beat. For laziness. That was the way they were, you know. Any change of any kind was a bad thing. Efficiency was just laziness, to them. That's the peasant thinking for you.
The poor who have neither property, friends, nor strength to labor are boarded in the houses of good farmers, to whom a stipulated sum is annually paid. To those who are able to help themselves a little or have friends from whom they derive some succor, inadequate however to their full maintenance, supplementary aids are given which enable them to live comfortably in their own houses or in the houses of their friends. Vagabonds without visible property or vocation, are placed in work houses, where they are well clothed, fed, lodged, and made to labor
She fell on the bread and cheese as if she were a lioness. Did lions eat cheese? He didn’t know. He knew Mrs Prater’s kitten ate cheese. He ate anything. Poor bloody animal. Still, he was a slum cat, no reason why his life should be better than a humans' sad ruddy existence.
It's an insidious twist of thought that leads one to demand women to give up their reproductive rights to force unwanted pregnancies but then, once birthed from the womb, to deny them access to basic necessities required for even a mediocre life like education, clean air, healthcare, and a fair wage. And these people have the audacity to call their position pro-life.These same people who bemoan the welfare state, yet refuse to require business to honor a fair wage, appear to want to create the very circumstances that they ceaselessly complain about. I dare say that by perpetuating this condition, by feeding the apparatus of poverty, they are satiating their narcissism.With poverty securely entrenched, these lucky few can sit back and smile with smug superiority. Because of course, they pulled themselves up by their bootstraps, they worked harder, and they have earned what they have. It's a meritocracy, they say, if only by merit of their parent's color of flesh or social standing.So yes, let's churn out more children who will be unable to claw their way out of poverty, and if they just happen to defy the odds, let's brainwash them into believing this tripe called the American Dream so they will assist us as we throw their less fortunate fortunate siblings into the hungry machine of conservatism. Because we are really only interested in conserving the status quo.
Every morning, when people are getting up in the tent, the babies are crying, people are pushing each other at the taps outside and some children are already pulling the crusts of porridge off the pots we ate from last night, my first-born brother and I clean our shoes. Our grandmother makes us sit on our mats with our legs straight out so she can look carefully at our shoes to make sure we have done it properly. No other children in the tent have real school shoes. When we three look at them it’s as if we are in a real house again, with no war, no away.
I am not wise enough to say how much of all this squalor and wretchedness and hunger is the fault of the people themselves, how much of it belongs to circumstances and environment, how much is the result of past errors of government, how much is race, how much is religion. I only know that children should never be hungry, that there are ignorant human creatures to be taught how to live; and if it is a hard task, the sooner it is begun the better, both for teachers and pupils. It is comparatively easy to form opinions and devise remedies, when one knows the absolute truth of things; but it is so difficult to find the truth here, or at least there are so many and such different truths to weigh in the balance....
The essential difference between rich societies and poor societies does not stem from any greater effort the former devote to work, nor even from any greater technological knowledge the former hold. Instead it arises mainly from the fact that rich nations possess a more extensive network of capital goods wisely invested from an entrepreneurial standpoint. These goods consists of machines, tools, computers, buildings, semi-manufactured goods, software, etc., and they exist due to prior savings of the nation's citizens. In other words, comparatively rich societies possess more wealth because they have more time accumulated in the form of capital goods, which places them closer in time to the achievement of much more valuable goals.
It is a pervasive condition of empires that they affect great swathes of the planet without the empire's populace being aware of that impact - indeed without being aware that many of the affected places even exist. How many Americans are are of the continuing socioenvironmental fallout from U.S. militarism and foreign policy decisions made three or four decades ago in, say, Angola or Laos? How many could even place those nation-states on a map?
I am here because I worked too hard and too long not to be here. But although I told the university that I would walk across the stage to take my diploma, I won’t. At age fifty-seven, I’m too damned old, and I’d look ridiculous in this crowd. From where I’m standing in the back of the hall, I can see that I am at least two decades older than most of the parents of these kids in their black caps and gowns. So I’ll graduate with this class, but I won’t walk across the stage and collect my diploma with them; I’ll have the school send it to my house. I only want to hear my name called. I’ll imagine what the rest would have been like. When you’ve had a life like mine, you learn to do that, to imagine the good things. The ceremony is about to begin. It’s a warm June day and a hallway of glass doors leading to the parking lot are open, the dignitaries march onto the stage, a janitor slams the doors shut, one after the other. That banging sound. It’s Christmas Day 1961 and three Waterbury cops are throwing their bulk against our sorely overmatched front door. They are wearing their long woolen blue coats and white gloves and they swear at the cold. They’ve finally come for us, in the dead of night, to take us away, just as our mother said they would.
Notwithstanding the memories of slavery, and in the face poverty, ignorance, terrorism, and subjugation still deeply woven into their lives, the embittered past of blacks was taken onto a much higher plane of intellectual and artistic consideration during the Renaissance.
Most families around town only had a bottle of aspirin in their medicine cabinets. If you had the flu, you took an aspirin. If you had a toothache, you took an aspirin. If you were bitten by a snake, you took an aspirin. If you developed kidney problems from taking too much aspirin, you took an aspirin. You wouldn't even think of going to the emergency room unless your leg was hanging by a thread. And even then you might wait a while.
Most of [the alchemists] were poor; many all but unknown in their own time, many died and saw no fruit of their labours… Of some the very names are forgotten. But though their names be dead, their works live, and grow and spread over ever fresh generations of youth, showing them fresh steps towards that temple of wisdom which is the knowledge of things as they are.
Dr. Kim couldn't remember the last time she'd seen a bowl of pure white rice. What was a bowl of rice doing there, just sitting out on the ground? She figured it out just before she heard the dog's bark.Up until that moment, a part of her had hoped that China would be just as poor as North Korea. She still wanted to believe that her country was the best place in the world. The beliefs she had cherished for a lifetime would be vindicated. But now she couldn't deny what was staring her plainly in the face: dogs in China ate better than doctors in North Korea.
At the end of the school day, we walked the long, cold way home feeling happy and hungry. There we found a warm fire, country ham with gravy and hot biscuits, and a mother to hug us! If snow blew under the doors that night, what did it matter? Christmas time was just around the corner.
As for my own answers to any of this? I have none. I'm far more confused than before I first went. I've had no great epiphanies, no profound realisations, but since returning home I've resigned myself to this one thing: that, putting the economics and politics of it all aside - naive as that may be - what it all boils down to is individuals. It's a simple interaction between just two people: one, a person with opportunities and choices, and who could get a flight out tomorrow should they choose; the other, a person with few options - if any. If nothing else, it's a gesture. An attempt. Food and a tent for Toto. Burns dressing for Jose. A little operating theatre with car batteries and boiled instruments, where Roberto can ply his trade. Free HIV treatment for Elizabeth, who'll never be cured and will always live in a hut anyway, but who'll have a longer, healthier life because of it. And sometimes it's little more than a bed in which to die peacefully, attended to by family and health workers... but hey, that's no small thing in some parts. My head says it's futile. My heart knows differently.
As one 1935 study put it, boys and girls who were 15 or 16 in 1929 when the Depression began are no longer children; they are grown-ups – adults who had never, since they left school, had anything productive to do; adults in the embittered by years of suffering and hardship. The President's Advisory Commission on Education was to warn of a whole lost generation of young people.
When you hear her say,'What else can an old woman doon hills as wretched as these?'You look right at the sky,Clear through the bullet holes she has for eyes.And you look onthe cracks that begin around her eyesspread beyond her skinAnd the hills crack.And the temples crack.And the sky falls with a plateglass clatter around the shatter proof cronewho stands alone.And you are reducedto so much small changein her hand.
For the mentally disturbed, Marie knew these sandwich visits might be the only dependable moments in their lives. She also knew she delivered the sandwiches for her own sanity. Something would crumble inside of her if she ever walked by a homeless person and pretended not to notice. Or simply didn't care. In a way, she believed that homeless people were treated as Indians had always been treated. Badly. The homeless were like an Indian tribe, nomadic and powerless, just filled with more than any tribe's share of crazy people and cripples. So, a homeless Indian belonged to two tribes, and was the lowest form of life in the city. The powerful white men of Seattle had created a law that made it illegal to sit on the sidewalk. That ordinance was crazier and much more evil than any homeless person. Sometimes Marie wondered if she worked so hard at anything only because she hated powerful white men. She wondered if she went to college and received good grades just because she was looking for revenge.
Learning about Poverty’. ‘Two young American Jesuits showed up at the Jesuit headquarters in Rome. Father Arrupe asked what assignment had brought them there. They explained that they were on their way to India to work with the poor, as part of their training. Afterward Arrupe said to an assistant, ‘it certainly costs us a lot of money to teach our men about poverty’.
He was confronted at an early age with adult-strength realizations about powerlessness, desperation, and distrust, taking his dose right alongside the overwhelmed adults. This steady stream of shocks and realizations leaves so many boys raised in poor, urban areas stumbling toward manhood with a hardened exterior masking deep insecurities.
Only by helping yourself first can you help the poor. Only by changing yourself first, can you change their condition. You achieve this by first removing from your mind any thoughts of poverty, for to think of something is to invoke it.
Maybe your college professor taught that the legacy of colonialism explains Third World poverty. That’s nonsense as well. Canada was a colony. So were Australia, New Zealand and Hong Kong. In fact, the richest country in the world, the United States, was once a colony. By contrast, Ethiopia, Liberia, Tibet, Sikkim, Nepal and Bhutan were never colonies, but they are home to the world’s poorest people.
The government belongs to the poor people of the country. We are custodian of people's hope. For whom should the government be? For educated people or few others. Government should be for the poor. If rich want to educate their children, they can send anywhere. If rich fall ill, hundreds of doctors are at service. So the foremost responsibility of the government should be to listen to the poor and work for them. If we do not work for the poor, the people will never pardon us.
Stale beer sticks to wobbling tables. The cigarette machine flashes in the corner, mocking smokers who never have any change on them. There’s no natural light in this pub, so it’s dark and gloomy. The pain on the face of the staff tells its own story: overworked, underpaid, exploited and treated as expendable. I feel at home with them. They’re so scared they will be fired from their terrible jobs, every time I order a beer they ask me if I want any peanuts or crisps, in case between drinks I’ve turned into the dreaded mystery shopper. The air is chewy and weighs heavy on the skin. The fruit machines in the corners don’t make a sound, aware this is the last stop saloon for the drunk few who can’t afford to gamble properly. Everyone here is down to their last pint and pound.
The biggest potential for helping us overcome shame is this: We are “those people.” The truth is…we are the others. Most of us are one paycheck, one divorce, one drug-addicted kid, one mental health illness, one sexual assault, one drinking binge, one night of unprotected sex, or one affair away from being “those people”–the ones we don’t trust, the ones we pity, the ones we don’t let our kids play with, the ones bad things happen to, the ones we don’t want living next door.
We are not bringing Christ to poor communities. He has been active in these communities since the creation of the world, sustaining them, Hebrews 1:3 says, by His powerful Word. Hence, a significant part of working in poor communities involves discovering and appreciating what God has been doing there for a LONG time.
Illness and death are not the only consequences of the lack of access to water; it also hinders education and economic development. Widespread illness makes countries less productive, more dependent on outside aid, and less able to lift themselves out of poverty. According to the United Nations, one of the main reasons girls do not go to school in sub-Saharan Africa is that they have to spend so much time fetching water from distant wells and carrying it home.
The basis of bureaucratic rule is the poverty of society in objects of consumption, with the resulting struggle of each against all. When there is enough goods in a store, the purchasers can come whenever they want to. When there is little goods, the purchasers are compelled to stand in line. When the lines are very long, it is necessary to appoint a policeman to keep order. Such is the starting point of the power of the Soviet bureaucracy. It "knows" who is to get something and who has to wait.
It is true that almost everyone in the foothills farmed and hunted, so there were no breadlines, no men holding signs that begged for work and food, no children going door to door, as they did in Atlanta, asking for table scraps. Here, deep in the woods, was a different agony. Babies, the most tenuous, died from poor diet and simple things, like fevers and dehydration. In Georgia, one in seven babies died before their first birthday, and in Alabama it was worse.You could feed your family catfish and jack salmon, poke salad and possum, but medicine took cash money, and the poorest of the poor, blacks and whites, did not have it. Women, black and white, really did smother their babies to save them from slow death, to give a stronger, sounder child a little more, and stories of it swirled round and round until it became myth, because who can live with that much truth.
The border between the State of Israel and the occupied Gaza Strip had always reminded him of the line between Tijuana and greater San Diego. There, too, ragged men the color of earth waited with the mystical patience of the very poor on the pleasure of crisply uniformed, well-nourished officials. Some months before, Lucas had come down for the dawn shape-up at the checkpoint, and he had not forgotten the drawn faces in the half-light, the terrible smiles of the weak, straining to make themselves agreeable to the strong.
Racism is both overt and covert. It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals, which cause death, injury or the violent destruction of property. This type can be recorded by television cameras; it can frequently be observed in the process of commission. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts. But it is no less destructive of human life. The second type originates in the operation of established and respected forces in the society, and thus receives far less public condemnation than the first type. When white terrorists bomb a black church and kill five black children, that is an act of individual racism, widely deplored by most segments of the society. But when in that same city - Birmingham, Alabama - five hundred black babies die each year because of the lack of proper food, shelter and medical facilities, and thousands more are destroyed and maimed physically, emotionally and intellectually because of conditions of poverty and discrimination in the black community, that is a function of institutional racism. When a black family moves into a home in a white neighborhood and is stoned, burned or routed out, they are victims of an overt act of individual racism which many people will condemn - at least in words. But it is institutional racism that keeps black people locked in dilapidated slum tenements, subject to the daily prey of exploitative slumlords, merchants, loan sharks and discriminatory real estate agents. The society either pretends it does not know of this latter situation, or is in fact incapable of doing anything meaningful about it.
Nonetheless, the fact remains; he had hope in a better world he could not yet see that overwhelmed the cries of "you can't" or "you won't" or "why bother." More than anything else, mastering that faith, on cue, is what separated him from his peers, and distinguishes him from so many people in these literal, sophisticated times. It has made all the difference.
Honey, it isn’t democracy that runs this country. Capitalism rules. It does no good to reason with the capitalists or their politicians. This is a class war. We have to stir up the American people, the lower class. Some of the better-off lower class do show some sympathy for us when they’re smacked with the facts. And when they voice themselves collectively, good things happen.” — Mother Jones
Charity is salt in the wound. It is painful. The state gives charity with the bitter hatred of a victim to his blackmailer. The receiver of free money is subjected to harassment, insult, and profound humiliation. Newspapers are enlisted to heap scorn on the arrogant bastards who choose to beg instead of starve or let their children starve. It is made clear that the poor seek charity as a great and sordid chicanery in which they delight. And there are some who do. As there are people who take delight in sticking hot needles deep into their abdomens, swallow pieces of broken bottles. A special taste. Speaking for humanity in general, the poor accept charity with a shame and loss of self-respect that is truly pitiful.
I am a citizen of this country,” I declare, “and Mr. Mayor, tonight I will be a citizen of this city when I put my shoes under my bed. The courageous men, women and children who are with me (blocked from crossing the bridge into NYC) are also citizens of this country and will be sleeping near their shoes too. I want them with me tonight, here, in the city of New York. We are all American citizens.” — Mother Jones
What the hell’s the matter with you men? Are you cowards as well as stupid? You boys make me sick. I’m done with you. You hear me? I want you to go back to your places now and stay with your children until I say you’re needed.“Tell your wives and your older children to bring with them dish pans and cooking pots. Tell them to bring their stirring spoons and ladles. Tell them to carry a mop over their shoulders. We’re goin’ to march on that mine and we’re going to stand guard to see that no scabs are allowed in. Do you hear me?” — Mother Jones
To the RKO motion picture camera at her 100th birthday party: “I pray for the day when working men and women are able to earn a fair share of the wealth they produce in a capitalist system, a day when all Americans are able to enjoy the freedom, rights and opportunities guaranteed them by the Constitution of the United States of America.” — Mother Jones
Turning back to the crowd I say, “I am duty bound to make this plea, but I want to say, with all due respect to the governor here, that I doubt seriously that he will do — cannot do — anything. And for the reason that he is owned, lock, stock and barrel, by the capitalists who placed him here in this building.” — Mother Jones
I go back to the union man and say, “Sir, this is a house of God, not a proper place for a union meeting. I have some things to say today that God would not want to hear in His own house. Boys, I want you to get up, every one of you, and go across the road. I want you to sit down on the hillside over there and wait for me to speak to you.
Well, honey, it’s capitalism that brings out the meanness and greed,” says I. “Our founding fathers did a decent job of framing our democracy. They wrote the Constitution and added a Bill of Rights that intended for people of all classes to enjoy the freedoms the Constitution offers. But capitalism came along without a constitution or a bill of rights and the industrialists grabbed unrestricted power. The capitalists wrote their own ‘Declaration of Capitalism’.” — Mother Jones
Whose boys are those with the holes in their pants?"I cringed. How would my grandpa answer such an embarrassing question?"Those are my daughter's children, my grandchildren," Grandpa spoke as if he'd just been asked who had won first place in a foot race or just been baptized into the church."Those pants are very well ironed," the stranger said.
I heard the voice of that bird, son of Polypas, whose piercing outcryand whose arrival announces to men the season when fieldsare plowed, and the voice of her broke the heart that darkens within me,since other men posess my flourishing acres now,and not for me are the mules dragging the plow through the grainland,since I have given my heart to the restless seafarer's life.
Inevitably, people tell me that poor folks are lazy or unintelligent, that they are somehow deserving of their poverty. However, if you begin to look at the sociological literature on poverty, a more complex picture emerges. Poverty and unemployment are part and parcel of our economic order. Without them, capitalism would cease to function effectively, and in order to continue to function, the system itself must produce poverty and an army of underemployed or unemployed people.
My honey child, them housing projects Cannot contain her multitudes A sunbeam, hard upon her Just a fly strugglin’ through her braid loops Watch me prove to ‘em I’m more than nothin’ But a ragamuffin with homesick eyes Yes, when it gets to be the same old thing Shorty you ought to come and see about me My love, she is a drummer Than industrial steel, her backbone tougher The eloping night and the honey moon that trails Just dirt ‘neath her finger nails I’ll be down on them crossroads ‘Til daybreak winks a bright eye And if it gets to be the same old thing Shorty you ought to come and see about me She’s heard all the right things And they did not persuade her She has no use for your words What she wants is your labor ‘Cause when gringos speak of minorities They tend to keep their voices low Ah, but when that gets to be the same old thing Shorty you ought to come and see about me
Measured in terms of the World Bank poverty standard, the number of poor people in China fell from 652 million to 135 million between 1981 and 2004 - in other words, more than half a billion people were lifted out of poverty. The number of poor people in the developing world as a whole declined by only 400 million over the same period. In other words, but for China, there would have been an increase in the number of poor people in the developing world. No wonder a World Bank report said that "a fall in the number of poor of this magnitude over such a short period is without historical precedent.
He seems so frivolous and so careless, but he gives money to beggars, not frivolously or carelessly, but because he believes in giving money to beggars, and giving it to them “where they stand”.He says he knows perfectly well all the arguments against giving money to beggars. But he finds those to be precisely the arguments for giving money to them. If beggars are lazy or deceptive or wanting a drink, he knows only too well his own lack of motivation, his own dishonesty, his own thirst.He doesn’t believe in “scientific charity” because that is too easy, as easy as writing a check. He believes in “promiscuous charity” because that is really difficult. “It means the most dark and terrible of all human actions—talking to a man. In fact, I know of nothing more difficult than really talking to the poor men we meet.” (pp. 13-14)
I knew, of course, that I should be well paid for my services, but I would gladly have accepted half the sum I expected if I could have had it that night, for our little treasury was wholly exhausted, and we had not sixpence to purchase a breakfast for the following day. When the great hall door shut upon me, and I found myself on the pavement, with all the luxury and splendour on one side, and I and my desolation on the other, the contrast struck me cruelly, for I too, had been rich, and dwelt in illuminated palaces, and had a train of liveried servants at my command, and sweet music had echoed through my halls. I felt desperate, and drawing my hat over my eyes I began pacing the square, forming wild plans for the relief or escape from my misery. ("The Italian's Story")
The Poverty Tour provided the opportunity to meet many people who had been living paycheck to paycheck even before the economic downturn. To so quickly slide from the great middle into the underworld of the poor validated our suspicions that perhaps these citizens never really were bona fide, middle class Americans. Indeed, some economists assert that the middle class evaporated decades ago.
Which statements are true according to the passage?A) Science, governments, and your doctor should be trusted.B) 'Comforting her deep into the night' is a euphemism for sneaking candy.C) The ugliest phrase used in this passage is 'female.'D) Bad things really do come in threes.