Quotes About Exclusion

I can remember getting rejected systematically by casting directors as a young kid. I felt like the biggest outsider there ever was; that I'd never belong in that club.

My biggest hope for the future is that we're successful in delivering the treatment to people through the charity and that burns just become something that happens in people's lives but doesn't make them a misfit in society and exclude them and stop all their dreams and ambitions.

It's impossible for most black Americans to construct full family trees. Official census records, used by so many genealogy enthusiasts to piece together their families' pasts, don't include our non-European ancestors.

If you don't fit into this kind of like gossipy, trendy, Web-hit thingy, you're relegated to sort of second-class celebrity status.

Now it is clear, that if the government can exclude, on account either of their opinions or feelings, any persons thus drawn by lot, the trial is no longer a trial by 'the country,' but only by a portion of the country.

Slang has always moved this way. From Cockney rhyming slang to codes swapped among highwaymen, they're tribal badges of identity, bonding mechanisms designed to distinguish the initiated, and to keep strangers out.

In no man's land, alien is the queen.

A shadow has no relativeshe is universally orphan

Each country can absorb only a limited number of Jews, if she doesn't want disorders in her stomach. Germany already has too many Jews

A simple way to take measure of a country is to look at how many want in.. And how many want out.

Some people just aren't fit for human company."... "And some people just don't want it.

Some of the colonies allowed the lepers no rights whatsoever, since Catholic doctrine decreed that people with leprosy had already died and were effectively the "living dead.

17.14) "The uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people." An uncircumcised boy is to be abandoned by his parents and community.

Pogroms need no reason, sir, none that can weather challenge, in any case. Difference in kind is the first recognition, the only one needed, in fact. Land, domination, pre-emptive attacks—all just excuses, mundane justifications that do nothing but disguise the simple distinction. They are not us. We are not them.

The discrimination is not made openly, but a Negro who goes to such places is informed that there are no accommodations, or he is overlooked and otherwise slighted, so that he does not come again.

At that moment in time when we feel like the other, we were not the person embraced, not one of the cool kids, not in the club - when you're that person, it makes you feel smaller, and when they persecute you as a result, that's a difficult position to be in.

I don't want my books to exclude anyone, but if they have to, then I would rather they excluded the people who feel they are too smart for them!

I will not allow a Delia Smith cookbook in my house! It's all so precise with Delia, and it makes cooking seem so inaccessible.

So many people have become divorced from the system, criminalised by their lifestyle.

Just as any foreigner is not fully human.]

Once leprosy had gone, and the figure of the leper was no more than a distant memory, these structures still remained. The game of exclusion would be played again, often in these same places, in an oddly similar fashion two or three centuries later. The role of the leper was to be played by the poor and by the vagrant, by prisoners and by the 'alienated', and the sort of salvation at stake for both parties in this game of exclusion is the matter of this study.

En una sociedad como la nuestra son bien conocidos los procedimientos de exclusión. El más evidente, y el más familiar también, es lo prohibido.

Poor vagabonds, criminals, and "deranged minds" would take the part played by the leper, and we shall see what salvation was expected from this exclusion, for them and for those who excluded them as well. With an altogether new meaning and in a very different culture, the forms would remain—essentially that major form of a rigorous division which is social exclusion but spiritual reintegration.

We must show that punitive measures are not simply 'negative' mechanisms that make it possible to repress, to prevent, to exclude, to eliminate; but that they are linked to a whole series of positive and useful effects which it is their task to support.