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Quote by C. JoyBell C.

“There is no such thing as a "broken family." Family is family, and is not determined by marriage certificates, divorce papers, and adoption documents. Families are made in the heart. The only time family becomes null is when those ties in the heart are cut. If you cut those ties, those people are not your family. If you make those ties, those people are your family. And if you hate those ties, those people will still be your family because whatever you hate will always be with you.”

Quote by C. JoyBell C.

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C. JoyBell C.

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“Yet another tactic was offered the Negro. He was encouraged to seek unity with the millions of disadvantaged whites of the South, whose basic need for social change paralleled his own. Theoretically, this proposal held a measure of logic, for it is undeniable that great masses of southern whites exist in conditions scarcely better than those which afflict the Negro. But the rationale of this theory wilted under the heat of fact. The need for immediate change was more urgently felt and more bitterly realized by the Negro than by the exploited white. As individuals, the whites could better their situation without the barrier that society places in front of a man whose racial identification by color is inescapable. Moreover, the underprivileged southern whites saw the color that separated them from Negroes more clearly than they saw the circumstances that bound them together in mutual interest. Negroes were therefore forced to face the fact that, in the South, they must move without allies; and yet the coiled power of state force made such a prospect appear both futile and quixotic.”

PoorPovertyRacismSouthCivil RightsAfrican AmericansBlacksRace Relations
Book:Why We Can't Wait
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“While Negroes form the vast majority of America's disadvantaged, there are millions of white poor who would also benefit from such a bill. The moral justification for special measures for Negroes is rooted in the robberies inherent in the institution of slavery. Many poor whites, however, were the derivative victims of slavery. As long as labor was cheapened by the involuntary servitude of the black man, the freedom of white labor, especially in the South, was little more than a myth. It was free only to bargain from the depressed base imposed by slavery upon the whole labor market. Nor did this derivative bondage end when formal slavery gave way to the de-facto slavery of discrimination. To this day the white poor also suffer deprivation and the humiliation of poverty if not of color. They are chained by the weight of discrimination, though its badge of degradation does not mark them. It corrupts their lives, frustrates their opportunities and withers their education. In one sense it is more evil for them, because it has confused so many by prejudice that they have supported their own oppressors. It is a simple matter of justice that America, in dealing creatively with the task of raising the Negro from backwardness, should also be rescuing a large stratum of the forgotten white poor. A Bill of Rights for the Disadvantaged could mark the rise of a new era, in which the full resources of the society would be used to attack the tenacious poverty which so paradoxically exists in the midst of plenty.”

PovertyLaborSlaveryDiscriminationWelfareAfrican AmericansBlacksReparationsPoor Whites
Book:Why We Can't Wait
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“There was a time when Indians who had been abroad and picked up some simple degree or skill said that they had become displaced and were neither of the East nor West. In this they were absurd and self-dramatizing: they carried India with them, Indian ways of perceiving. Now, with the great migrant rush, little is hard of that displacement. Instead, Indians say that they have become too educated for India. The opposite is usually true: they are not educated enough; they only want to repeat their lessons. The imported skills are rooted in nothing; they are skills separate from principles ... To match technology to the needs of a poor country calls for the highest skills, the clearest vision. Old India, with all its encouragements to the instinctive, non-intellectual life, limits vision.”

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Book:India: A Wounded Civilization
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“The little stone Saint and the Goblin got on very well together, though they looked at most things from different points of view. The Saint was a philanthropist in an old fashioned way; he thought the world, as he saw it, was good, but might be improved. In particular he pitied the church mice, who were miserably poor. The Goblin, on the other hand, was of opinion that the world, as he knew it, was bad, but had better be let alone. It was the function of the church mice to be poor.”

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Book:Reginald in Russia and Other Sketches
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“The American Negro saw, in the land from which he had been snatched and thrown into slavery, a great pageant of political progress. He realized that just thirty years ago there were only three independent nations in the whole of Africa. He knew that by 1963 more than thirty-four African nations had risen from colonial bondage. The Negro saw black statesmen voting on vital issues in the United Nations—and knew that in many cities of his own land he was not permitted to take that significant walk to the ballot box. He saw black kings and potentates ruling from palaces—and knew he had been condemned to move from small ghettos to larger ones. Witnessing the drama of Negro progress elsewhere in the world, witnessing a level of conspicuous consumption at home exceeding anything in our history, it was natural that by 1963 Negroes would rise with resolution and demand a share of governing power, and living conditions measured by American standards rather than by the standards of colonial impoverishment.”

PoliticsPovertyVotingColonialismAfrican AmericansBlacksRevolutions
Book:Why We Can't Wait
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“Thus when people object, as they do, to me and others pointing out that the rich are getting richer and the poor are getting poorer—by commenting that wealth is not finite, that statist and globalist solutions and handouts will merely strip the poor of their human dignity and vocation to work, and that all this will encourage the poor toward a sinful envy of the rich, a slothful escapism, and a counterproductive reliance on Caesar rather than God—I want to take such commentators to refugee camps, to villages where children die every day, to towns where most adults have already died of AIDS, and show them people who haven't got the energy to be envious, who aren't slothful because they are using all the energy they've got to wait in line for water and to care for each other, who know perfectly well that they don't need handouts so much as justice. I know, and such people often know in their bones, that wealth isn't a zero-sum game, but reading the collected works of F. A. Hayek in a comfortable chair in North America simply doesn't address the moral questions of the twenty-first century.”

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Book:Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church
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“Wisdom and wealth are not necessarily twins. Solomon was blessed with wisdom, he was also blessed with riches. His wealth did not result from his wisdom. Jesus was so wise that it was said of him, "never has another man spoken like this". Yet he was materially poor. He had to borrow money to illustrate Caesar's things. Next time you mock a poor man to convert his wise ideas to cash, think twice.”

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Author:Vincent Okay Nwachukwu
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