Quotes About Poverty

In describing the causes of poverty, Muhammad Yunus has often compared a poor person to a bonsai tree. The seed of a bonsai has the potential to grow into a full-size tree, but, planted in a tiny pot, its growth is stunted. To Yunus, a person deprived of education or opportunity is like a bonsai. The constraint isn't the seed, it's the pot.

Poorer children grow up with more stress and more disruption, and these disadvantages produce effects on the brain. Researchers often use dull tests to see who can focus attention and stay on task. Children raised in the top income quintile were two-and-a-half times more likely to score well on these tests than students raised in the bottom quintile.

Poverty is not primarily about money. It is about having no idea what to do and/or having no one with whom to do it. The former I called imagination and the latter I called community. To the extent that our neighborhood had imagination and community, we were not poor. But without imagination and community, no money could help us. . . . The role of the local church is to be a community of imagination [for the kingdom].12

All rich countries now employ legions of functionaries whose primary function is to make poor people feel bad about themselves.

In reality, he ventured, the freedom and equality of savages is not a sign of their superiority; it's a sign of inferiority, since it is only possible in a society where each household is largely self-sufficient and, therefore, where everyone is equally poor.

What this also meant was that honor and credit became, effectively, the same thing: at least for a poor man, one's creditworthiness was precisely one's command over one's household, and (the flip side, as it were) relations of domestic authority, relations that in principle involved a responsibility for care and protection, became property rights that could indeed be bought and sold.

As for the credit partnership, it is also called the "partnership of the penniless" (sharika al-mafalis).

There have even been attempts to calculate income levels and Gini coefficients for Palaeolithic mammoth hunters (they both turn out to be very low).1 It's almost as if we feel some need to come up with mathematical formulae justifying the expression, already popular in the days of Rousseau, that in such societies 'everyone was equal, because they were all equally poor.

if Pinker is correct, then any sane person who had to choose between (a) the violent chaos and abject poverty of the 'tribal' stage in human development and (b) the relative security and prosperity of Western civilization would not hesitate to leap for safety.25 But empirical data is available here, and it suggests something is very wrong with Pinker's conclusions.

Others noted the 'Indian's' reluctance ever to let anyone fall into a condition of poverty, hunger or destitution. It was not so much that they feared poverty themselves, but rather that they found life infinitely more pleasant in a society where no one else was in a position of abject misery

I would like, then, to end by putting in a good word for the non-industrious poor. At least they aren't hurting anyone. Insofar as the time they are taking time off from work is being spent with friends and family, enjoying and caring for those they love, they're probably improving the world more than we acknowledge. Maybe we should think of them as pioneers of a new economic order that would not share our current one's penchant for self-annihilation.

I would like, then, to end by putting in a good word for the non-industrious poor. At least they aren't hurting anyone. Insofar as the time they are taking time off from work is being spent with friends and family, enjoying and caring for those they love, they're probably improving the world more than we acknowledge.

That [Chester Bowles's] ideas seemed to be a little unfashionable did not bother him. He simply did not take the Russian threat that seriously; he thought the real dangers in the world were those of poverty and hunger. To many liberals he was a comforting throwback to the Roosevelt era; he still stood for things that they believed in but which had recently come under considerable attack.

A propensity to hope and joy is real riches: One to fear and sorrow, real poverty.

There is always money for war. You never hear political leaders say they can't go to war because the country can't afford it. They claim not to have money for the poor, homeless and hungry, but war? It's never a problem.

Success should be judged on how few people are homeless, not by how much more it costs every year to buy a house.

We have reached the point where multi-millions of people are taking to the streets around the world to protest at their economic plight as the gap between rich and poor becomes a chasm as (calculated) chaos in the financial system has been used as the (calculated) excuse for the biggest transfer of wealth from the many to the few, from poor to rich, from masses to elite, in known human history.

Being poor is a full-time job, it really is.

Wo rkers at the edge of poverty are essential to America's prosperity, but their well-being is not treated as an integral part of the whole. Instead, the forgotten wage a daily struggle to keep themselves from falling over the cliff. It is time to be ashamed.

At the extremes of the debate, liberals don't want to see the dysfunctional family, and conservatives want to see nothing else. Depending on the ideology, destructive parenting is either not a cause or the only cause of poverty. Neither stereotype is correct. In

Give something, however small, to the one in need. For it is not small to one who has nothing. Neither is it small to God, if we have given what we could.

Don't ask God to cure cancer and world poverty. He's too busy finding you a parking space and fixing the weather for your barbecue.

In the Bible poverty is a scandalous condition inimical to human dignity and therefore contrary to the will of God.

Poverty is caused by sin and disobeying the word of god.