Quotes About Injustice

Las angustias de los infortunados no son menos dignas de atención que las crisis que revolucionan la vida de los poderosos y de los privilegiados de la tierra. Y además, ¿acaso no hay tanto dolor en unos como en otros?

There isn't a true innocence for children whose parents are shackled.

Sharpe had owned forty-three enslaved Black folks, but had caught religion during a sermon by a Great Awakening minister. After hearing the sermon, Edward Sharpe had decided he was against slavery. But instead of freeing the Black folks he owned and giving them a plot of land to work, he'd sold them for a profit, and bought land and started a university with the proceeds.

Unofficially—for not even white men would write such rules down—if Matthew wanted to take Rabbit by force, no one would challenge him. It was not even against the law in Georgia for a white man to ravish a slave woman. If the woman was a white man's own slave, it was his right. If he ravished another white man's slave, it was only a crime against property, such as hurting a horse or dog that belonged to another. Yet

all this time, I been asking myself, why couldn't them crackers just leave us colored folks alone? Let

And give up the white man's god—his ugly god, his lying god, his torturous god, his thieving god, his tricking god, and rebuke his missionaries who had one set of rules for white Christians and another for Christians among the people, and who, when asked, talked crossways, so that one word followed the next down a line leading to a place where buzzards roosted and called out beaked noise.

Knowledge without education is but armed injustice.

Injustice alone can shake down the pillars of the skies, and restore the reign of Chaos and Night.

Justice is rather the activity of truth, than a virtue in itself. Truth tells us what is due to others, and justice renders that due. Injustice is acting a lie.

The oppression of any people for opinion's sake has rarely had any other effect than to fix those opinions deeper and render them more important.

Those who commit injustice bear the greatest burden.

They waited as in Kielce, Poland, where Peltz's father had run a hospital, returning Jews were hacked with axes in the streets while policemen watched.

To be black is to be a dissident.

Protest can be organized through social media, but nothing is real that does not end in the streets. If tyrants feel no consequences for their actions in the three-dimensional world, nothing will change. —TIMOTHY SNYDER, On Tyranny

Ihave come to believe that people must not stand by in the face of human distress and broken systems. And if these two predicaments are intertwined—if human suffering is the result of others abdicating their responsibilities, or showing a lack of respect for another person—it becomes what can only be described as an injustice.

You know, I can't afford my own private jet, but I can afford to pay other people to get off my commercial flight.

In the presence of an overwhelming sincerity on the part of the disinherited, the dominant themselves are caught with no defense [...] They are thrown back upon themselves for their rating.

The masses of men live with their backs constantly against the wall. They are the poor, the disinherited, the dispossessed. What does our religion say to them? The issue is not what it counsels them to do for others whose need may be greater, but what religion offers to meet their own needs. The search for an answer to this question is perhaps the most important religious quest of modern life.

The third fact is that Jesus was a member of a minority group in the midst of a larger dominant and controlling group. In 63 B.C. Palestine fell into the hands of the Romans. After this date the gruesome details of loss of status were etched, line by line, in the sensitive soul of Israel, dramatized ever by an increasing desecration of the Holy Land.

Armed resistance is apt to be a tragic last resort in the life of the disinherited. Armed resistance has an appeal because it provides a form of expression, of activity, that releases tension and frees the oppressed from a disintegrating sense of complete impotency and helplessness.

Again the crucial question: Is there any help to be found for the disinherited in the religion of Jesus?

Today, at the close of Thurman's century, those people who live most obviously with their backs against the wall—for instance, the homeless, the working and jobless poor, the substance abused and abusers, the alienated, misguided, and essentially abandoned young people—are rarely within hearing or seeing range of the company of Jesus' proclaimed followers.

There is one overmastering problem that the socially and politically disinherited always face: Under what terms is survival possible?

Jesus and the Disinherited represents nothing less than those conversations Black parents must have with their children in a world that denies the created sacredness of their Black humanity.