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.

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.

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.

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")

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

Oui, c'est votre idée, à vous tous, les ouvriers français, déterrer un trésor, pour le manger seul ensuite, dans un coin d'égoïsme et de fainéantise. Vous avez beau crier contre les riches, le courage vous manque de rendre aux pauvres l'argent que la fortune vous envoie... Jamais vous ne serez dignes du bonheur, tant que vous aurez quelque chose à vous, et que votre haine des bourgeois viendra uniquement de votre besoin enragé d'être des bourgeois à leur place.