Beaten Dog Quotes

A tree weeps when cut down, a dog howls when beaten, but a man matures when offended.

Armies have spent a lot of time and effort training their soldiers not to think of the enemy as human beings. It’s so much easier to kill them if you think of them as dangerous animals. The trouble is, war isn’t about killing. It’s about getting the enemy to stop resisting your will. Like training a dog not to bite. Punishing him leaves you with a beaten dog. Killing him is a permanent solution, but you’ve got no dog. If you can understand why he’s biting and remove the conditions that make him bite, sometimes that can solve the problem as well. The dog isn’t dead. He isn’t even your enemy.

People always ask, Why does God allow suffering? Why does He allow a child to be beaten? A woman to cry? A holocaust to happen? A good dog to die painfully? Simple truth is, He wants to see for Himself what we’ll do. He’s stood up the candle, put the devil at the wick, and now He wants to see if we blow it out or let it burn down. God is suffering’s biggest spectator.

A man with a particle of mercy in his soul would not have beaten even a dog so cruelly.

In advance of the dogs, on wide snowshoes, toiled a man. At the rear of the sled toiled a second man. On the sled, in the box, lay a third man whose toil was over - a man whom the Wild had conquered and beaten down until he would never move nor struggle again.

The theater kids? My God, it would be a bloody massacre. They would be found beaten to death with their own dog-eared The Wiz songbooks.

Still he plied the lash without stint upon my poor body, until it seemed that the lacerated flesh was stripped from my bones at every stroke. A man with a particle of mercy in his soul would not have beaten even a dog so cruelly.

راتیں جاگیں کریں عبادت راتیں جاگن کُتے تیتھوں اُتّے Staying awake and praying at night The dogs are also awake, superior to you بھونکنوں بند مول نہ ہوندے جا رڑی تے سُتّے تیتھوں اُتّے They never stop barking And go and sleep on a pile of rubbish, superior to you کھسم اپنے دا در نہ چھڈّدے بھاویں و جّن جُتّے تیتھوں اُتّے They never leave their master’s door Even when beaten with shoes, superior to you بلھے شاہ کوئ رَخت وِہاج لَے نہیں تَے بازی لے گئےکُتے تیتھوں اُتّے Bulleh Shah! You had better achieve something! Or the dogs will win this contest, superior to you

At some point, to counter the list of the dead, I had begun keeping my own list of the living. It was something I noticed Len Fenerman did too. When he was off duty he would note the young girls and elderly women and every other female in the rainbow in between and count them among the things that sustained him. The young girl in the mall whose pale legs had grown too long for her now too-young dress and who had an aching vulnerability that went straight to both Len's and my own heart. Elderly women, wobbling with walkers, who insisted on dyeing their hair unnatural versions of the colors they had in youth. Middle-aged single mothers racing around in grocery stores while their children pulled bags of candy off the shelves. When I saw them, I took count. Living, breathing women. Sometimes I saw the wounded- those who had been beaten by husbands or raped by strangers, children raped by their fathers- and I would wish to intervene somehow. Len saw these wounded women all the time. They were regulars at the station, but even when he went somewhere outside his jurisdiction he could sense them when they came near. The wife in that bait-'n'-tackle shop had no bruises on her face but cowered like a dog and spoke in apologetic whispers. The girl he saw walk the road each time he went upstate to visit his sisters. As the years passed she'd grown leaner, the fat from her cheeks had drained, and sorrow had loaded her eyes in a way that made them hang heavy and hopeless inside her mallowed skin. When she was not there it worried him. When she was there it both depressed and revived him. ~Len Fenerman on stepping back/letting go/giving up pgs 271-272

From a distance it looked like a dog, but it was just a smashed and beaten box. Still, I’m glad I swerved and hit it.

Hey what's your name" "Candi." She's hesitant, like that beaten dog Jade mentioned. "Candi Woodward." "I'm Ayla Monroe." She laughs uneasily. "I know." "Out, Candi Cane," Jane orders.

52 The matter is not finished by going to Mecca, so long as you do not finish off the self from your heart. Sins are not shed by going to the Ganges, even though you immerse yourself hundreds of times. The matter is not finished off by going to Gaya, no matter how many offerings you make to the dead. Bullhe Shah, the matter is finished when the ego is destroyed. 53 If I search for you for you inside, then I think you are confined. If I search for you outside, then who is contained within me? You are everything, you are in everything, you are known to be free from everything. You are me and I am you, so who is poor Bullha? 54 You remain awake at night and perform your devotions. Also awake at night are dogs, better than you. They bark and in no way can they be stopped. They go and sleep on the dung heap, better than you. They do not leave their master's door, even if they get beaten with slippers, better than you. Bullhe Shah, buy yourself something for the journey, or else the game will be won by the dogs, better than you.

Thou - why, thou wilt quarrel with a man that hath a hair more or a hair less in his beard than thou hast. Thou wilt quarrel with a man for cracking nuts, having no other reason but because thow hast hazel eyes. What eye but such an eye would spy out such a quarrel? Thy head is as full of quarrels as an egg is full of meat, and yet thy head hath been beaten as addle as an egg for quarreling. Thou hast quarreled with a man for coughing in the street because he hath wakened thy dog that hath lain asleep in the sun. Didst thou not fall out with a tailor for wearing his new doublet before Easter? With another, for tying his new shoes with old ribbon? And yet thou wilt tutor me from quarreling?

Our teachers urged us toward the example of freedom marchers, Freedom Riders, and Freedom Summers, and it seemed that the month could not pass without a series of films dedicated to the glories of being beaten on camera. The black people in these films seemed to love the worst things in life - love the dogs that rent their children apart, the tear gas that clawed at their lungs, the firehorses that tore off their clothes and tumbled them into the streets. They seemed to love the men who raped them, the women who cursed them, love the children who spat on them, the terrorists that bombed them. Why are they showing this to us? Why were only our heroes nonviolent? I speak not of the morality of nonviolence, but of the sense that blacks are in especial need of this morality.

Have you ever wondered What happens to all the poems people write? The poems they never let anyone else read? Perhaps they are Too private and personal Perhaps they are just not good enough. Perhaps the prospect of such a heartfelt expression being seen as clumsy shallow silly pretentious saccharine unoriginal sentimental trite boring overwrought obscure stupid pointless or simply embarrassing is enough to give any aspiring poet good reason to hide their work from public view. forever. Naturally many poems are IMMEDIATELY DESTROYED. Burnt shredded flushed away Occasionally they are folded Into little squares And wedged under the corner of An unstable piece of furniture (So actually quite useful) Others are hidden behind a loose brick or drainpipe or sealed into the back of an old alarm clock or put between the pages of AN OBSCURE BOOK that is unlikely to ever be opened. someone might find them one day, BUT PROBABLY NOT The truth is that unread poetry Will almost always be just that. DOOMED to join a vast invisible river of waste that flows out of suburbia. well Almost always. On rare occasions, Some especially insistent pieces of writing will escape into a backyard or a laneway be blown along a roadside embankment and finally come to rest in a shopping center parking lot as so many things do It is here that something quite Remarkable takes place two or more pieces of poetry drift toward each other through a strange force of attraction unknown to science and ever so slowly cling together to form a tiny, shapeless ball. Left undisturbed, this ball gradually becomes larger and rounder as other free verses confessions secrets stray musings wishes and unsent love letters attach themselves one by one. Such a ball creeps through the streets Like a tumbleweed for months even years If it comes out only at night it has a good Chance of surviving traffic and children and through a slow rolling motion AVOIDS SNAILS (its number one predator) At a certain size, it instinctively shelters from bad weather, unnoticed but otherwise roams the streets searching for scraps of forgotten thought and feeling. Given time and luck the poetry ball becomes large HUGE ENORMOUS: A vast accumulation of papery bits That ultimately takes to the air, levitating by The sheer force of so much unspoken emotion. It floats gently above suburban rooftops when everybody is asleep inspiring lonely dogs to bark in the middle of the night. Sadly a big ball of paper no matter how large and buoyant, is still a fragile thing. Sooner or LATER it will be surprised by a sudden gust of wind Beaten by driving rain and REDUCED in a matter of minutes to a billion soggy shreds. One morning everyone will wake up to find a pulpy mess covering front lawns clogging up gutters and plastering car windscreens. Traffic will be delayed children delighted adults baffled unable to figure out where it all came from Stranger still Will be the Discovery that Every lump of Wet paper Contains various faded words pressed into accidental verse. Barely visible but undeniably present To each reader they will whisper something different something joyful something sad truthful absurd hilarious profound and perfect No one will be able to explain the Strange feeling of weightlessness or the private smile that remains Long after the street sweepers have come and gone.

So, what do they pay you for...exactly?" "Slapped around. Tied up. Beaten. Given orders, made to do things." "What kind of things?" "You know." "No, I can't even begin to imagine." "Lick my boots, crawl on floor, eat like dog." "Nothing useful, then, like hoovering?

I have heard people say that men and the Fae are as different as dogs and wolves. While this is an easy analogy, it is far from true. Wolves and dogs are only separated by a minor shade of blood. Both howl at night. If beaten, both will bite. No. Our people and theirs are as different as water and alcohol. In equal glasses they look the same. Both liquid. Both clear. Both wet, after a fashion. But one will burn, the other will not. This has nothing to do with temperament or timing. These two things are profoundly, fundamentally not the same. The same is true with humans and the Fae. We forget it at our peril.

I think my generation,” she said, “many getting killed, and beaten, and spit on, and dogs, and hoses, did not understand that you have to keep telling the story in order for people to understand. Each generation has to know the story of how we got where we are today, because if you don’t understand, then you are in the position to go back to it.

Father and son had been on poor terms (even Cicero acknowledged this) and it was arranged for the young man to be accused of parricide. This was among the most serious offenses in the charge book and was one of the few crimes to attract the death penalty under Roman law. The method of execution was extremely unpleasant. An ancient legal authority described what took place: “According to the custom of our ancestors it was established that the parricide should be beaten with blood-red rods, sewn in a leather sack together with a dog [an animal despised by Greeks and Romans], a cock [like the parricide devoid of all feelings of affection], a viper [whose mother was supposed to die when it was born], and an ape [a caricature of a man], and the sack thrown into the depths of the sea or a river.

FOR THE VOICELESS by El Niño Salvaje I speak for the ones who cannot speak, for the voiceless. I raise my voice and wave my arms and shout for the ones you do not see, perhaps cannot see, for the invisible. For the poor, the powerless, the disenfranchised; for the victims of this so-called “war on drugs,” for the eighty thousand murdered by the narcos, by the police, by the military, by the government, by the purchasers of drugs and the sellers of guns, by the investors in gleaming towers who have parlayed their “new money” into hotels, resorts, shopping malls, and suburban developments. I speak for the tortured, burned, and flayed by the narcos, beaten and raped by the soldiers, electrocuted and half-drowned by the police. I speak for the orphans, twenty thousand of them, for the children who have lost both or one parent, whose lives will never be the same. I speak for the dead children, shot in crossfires, murdered alongside their parents, ripped from their mothers’ wombs. I speak for the people enslaved, forced to labor on the narcos’ ranches, forced to fight. I speak for the mass of others ground down by an economic system that cares more for profit than for people. I speak for the people who tried to tell the truth, who tried to tell the story, who tried to show you what you have been doing and what you have done. But you silenced them and blinded them so that they could not tell you, could not show you. I speak for them, but I speak to you—the rich, the powerful, the politicians, the comandantes, the generals. I speak to Los Pinos and the Chamber of Deputies, I speak to the White House and Congress, I speak to AFI and the DEA, I speak to the bankers, and the ranchers and the oil barons and the capitalists and the narco drug lords and I say— You are the same. You are all the cartel. And you are guilty. You are guilty of murder, you are guilty of torture, you are guilty of rape, of kidnapping, of slavery, of oppression, but mostly I say that you are guilty of indifference. You do not see the people that you grind under your heel. You do not see their pain, you do not hear their cries, they are voiceless and invisible to you and they are the victims of this war that you perpetuate to keep yourselves above them. This is not a war on drugs. This is a war on the poor. This is a war on the poor and the powerless, the voiceless and the invisible, that you would just as soon be swept from your streets like the trash that blows around your ankles and soils your shoes. Congratulations. You’ve done it. You’ve performed a cleansing. A limpieza. The country is safe now for your shopping malls and suburban tracts, the invisible are safely out of sight, the voiceless silent as they should be. I speak these last words, and now you will kill me for it. I only ask that you bury me in the fosa común—the common grave—with the faceless and the nameless, without a headstone. I would rather be with them than you. And I am voiceless now, and invisible.

At the age of eight, John Quincy Adams was made the man of his house while his father, John Adams, was off doing important John Adams things for America. This would be a lot of terrifying responsibility at any time in American history, but it just so happens that, when Adams was eight years old, the *Revolutionary freaking War* was happening right outside his house. He watched the Battle of Bunker Hill from his front porch, according to his diary, worried that he might be 'butchered in cold blood, or taken and carried ... as hostages by any foraging or marauding detachment of British soldiers.' I don't have the diary I kept at age eight, but I think the only things I worried about was whether or not they'd have for dogs in the school the next day and if I had the wherewithal and clarity of purpose to collect all of the Pokemon. John Q, on the other hand, guarded his house, mother, and siblings during wartime. This isn't to imply that eight-year-old John Quincy Adams could have beaten eight-year-old you in a fight, but to imply that eight-year-old John Quincy Adams could beat you *as an adult*.

She wanted the boy put in a vise and squashed. She wanted him reamed and punctured and given the laying-on-of-hands. To be beaten from playground to kindergarten, to grammar school, to junior high, to high school. If he was lucky, in high school, the beatings and sadisms would refine themselves, the sea of blood and spittle would drain back down the shore of years and Jim would be left upon the edge of maturity, with God knows what outlook to the future, with a desire, perhaps, to be a wolf among wolves, a dog among dogs, a fiend among fiends. But there was enough of that in the world, already.

Thou art like one of those fellows that when he enters the confines of a tavern claps me his sword upon the table and says “God send me no need of thee!” and by the operation of the second cup draws it on the drawer, when indeed there is no need. BENVOLIO: Am I like such a fellow? MERCUTIO: Come, come, thou art as hot a Jack in thy mood as any in Italy, and as soon moved to be moody, and as soon moody to be moved. BENVOLIO: And what to? MERCUTIO: Nay, an there were two such, we should have none shortly, for one would kill the other. Thou! why, thou wilt quarrel with a man that hath a hair more, or a hair less, in his beard, than thou hast: thou wilt quarrel with a man for cracking nuts, having no other reason but because thou hast hazel eyes: what eye but such an eye would spy out such a quarrel? Thy head is as fun of quarrels as an egg is full of meat, and yet thy head hath been beaten as addle as an egg for quarrelling: thou hast quarrelled with a man for coughing in the street, because he hath wakened thy dog that hath lain asleep in the sun: didst thou not fall out with a tailor for wearing his new doublet before Easter? with another, for tying his new shoes with old riband? and yet thou wilt tutor me from quarrelling! BENVOLIO: An I were so apt to quarrel as thou art, any man should buy the fee-simple of my life for an hour and a quarter. MERCUTIO: The fee-simple! O simple!

Drafting green from a thousand trees shining on each bank of the river in the noonday sun, he threw down steps and made a little platform to stand on. "We", he declared, "are damaged but not dismayed, oppressed but no overwhelmed. We are the Broken, for when our oaths were tested, we broke them ourselves. We were despised: Here are my best friends. This world sees a bastard, an orphan, a hostage, a cripple, an idiot. I call them the Mighty. We - you - are outcasts all, the homeless driven from the lands where our mothers were buried. They have taken the light from our lives. Killed our loved ones, our friends. Taken our homes. Left us to wander as ghosts and feral dogs." [...] [...]"They have taken the light from us. Yes. But now they expect us to cower like dogs beaten and fade like shades forgotten. But I don't see dogs and shades here. Do they not know what they've begun? I see wolves. I see ghosts..." He looked around them as if they had forgotten who they were, and he was here to hold up a mirror for them that they might remember. "Have you forgotten? Have they made you, for this brief houyr, forget? Ghosts and Wolves hunt at night. They thin we cower, waiting for the light? Alone we are broken, bereaved, afraid. together we will hunt. In the darkness, we will usher them into the final darkness. Alone we were weak and frightened. That time is past. Together, today, we are the Nightbringers.

But Flush wandered off into the streets of Florence to enjoy the rapture of smell. He threaded his path through main streets and back streets, through squares and alleys, by smell. He nosed his way from smell to smell; the rough, the smooth, the dark, the golden. He went in and out, up and down, where they beat brass, where they bake bread, where the women sit combing their hair, where the bird-cages are piled high on the causeway, where the wine spills itself in dark red stains on the pavement, where leather smells and harness and garlic, where cloth is beaten, where vine leaves tremble, where men sit and drink and spit and dice—he ran in and out, always with his nose to the ground, drinking in the essence; or with his nose in the air vibrating with the aroma.

Will Jehovah go down and be perfect? Not even one tiny sin? Think about that, Ammon. Is it possible? He will be spit upon and reviled, mocked, and hated by far lesser men, and yet he will never, not once, have an uncharitable thought, not a single pang of regret or ounce of self-pity. He will be hated and beaten, like some mongrel dog, while lesser men pass their judgment - and you believe he will never, not once, feel any anger or wish for revenge? Remember, it won't be good enough that he do the right thing. He can't even feel the wrong way, for that too is a sin. He must have perfect control over his body, his will, and his mind. He can't experience a moment of selfish anger or miss a single opportunity to serve. He can't entertain one self-serving notion, unkind thought, or harsh word! Not even one sin! What can do that, I ask?

The Calf Path One day, through the primeval wood, A calf walked home, as good calves should; But made a trail all bent askew, A crooked trail as all calves do. Since then three hundred years have fled, And, I infer, the calf is dead. But still he left behind his trail, And thereby hangs my moral tale. The trail was taken up next day By a lone dog that passed that way; And then a wise bell-wether sheep Pursued the trail o’er vale and steep, And drew the flock behind him, too, As good bell-wethers always do. And from that day, o’er hill and glade, Through those old woods a path was made. And many men wound in and out, And dodged, and turned, and bent about And uttered words of righteous wrath Because ’twas such a crooked path.15 But still they followed—do not laugh— The first migrations of that calf, And through this winding wood-way stalked, Because he wobbled when he walked. This forest path became a lane, That bent, and turned, and turned again; This crooked lane became a road, Where many a poor horse with his load Toiled on beneath the burning sun, And traveled some three miles in one. And thus a century and a half They trod the footsteps of that calf. The years passed on in swiftness fleet, The road became a village street; And this, before men were aware, A city’s crowded thoroughfare; And soon the central street was this Of a renowned metropolis; And men two centuries and a half Trod in the footsteps of that calf. Each day a hundred thousand rout Followed the zigzag calf about; And o’er his crooked journey went The traffic of a continent. A hundred thousand men were led By one calf near three centuries dead. They followed still his crooked way, And lost one hundred years a day; For thus such reverence is lent To well-established precedent. A moral lesson this might teach, Were I ordained and called to preach; For men are prone to go it blind Along the calf-paths of the mind, And work away from sun to sun To do what other men have done. They follow in the beaten track, And out and in, and forth and back, And still their devious course pursue, To keep the path that others do. They keep the path a sacred groove, Along which all their lives they move. But how the wise old wood-gods laugh, Who saw the first primeval calf! Ah! Many things this tale might teach— But I am not ordained to preach. —Sam Walter Foss

This was the first time that Buck had failed, in itself a sufficient reason to drive Hal into a rage. He exchanged the whip for the customary club. Buck refused to move under the rain of heavier blows which now fell upon him. Like his mates, he was barely able to get up, but, unlike them, he had made up his mind not to get up. He had a vague feeling of impending doom. This had been strong upon him when he pulled into the bank, and it had not departed from him. What of the thin and rotten ice he had felt under his feet all day, it seemed that he sensed disaster close at hand, out there ahead on the ice where his master was trying to drive him. He refused to stir. So greatly had he suffered, and so far gone was he, that the blows did not hurt much. And as they continued to fall upon him, the spark of life within flickered and went down. It was nearly out. He felt strangely numb. As though from a great distance, he was aware that he was being beaten. The last sensations of pain left him. He no longer felt anything, though very faintly he could hear the impact of the club upon his body. But it was no longer his body, it seemed so far away. And then, suddenly, without warning, uttering a cry that was inarticulate and more like the cry of an animal, John Thornton sprang upon the man who wielded the club. Hal was hurled backward, as though struck by a falling tree. Mercedes screamed. Charles looked on wistfully, wiped his watery eyes, but did not get up because of his stiffness. John Thornton stood over Buck, struggling to control himself, too convulsed with rage to speak. "If you strike that dog again, I'll kill you," he at last managed to say in a choking voice. p63

While the overall systems of heterosexism and ableism are still with us, they have adapted in limited ways. These adaptations are held up as reassurance to those who fought long and hard for a particular change that equality has now been achieved. These milestones—such as the recognition of same-sex marriage, the passage of the Americans with Disabilities Act, Title 9, the election of Barack Obama—are, of course, significant and worthy of celebration. But systems of oppression are deeply rooted and not overcome with the simple passage of legislation. Advances are also tenuous, as we can see in recent challenges to the rights of LGBTQI (lesbian, gay, bisexual, transgender, queer or questioning, and intersex) people. Systems of oppression are not completely inflexible. But they are far less flexible than popular ideology would acknowledge, and the collective impact of the inequitable distribution of resources continues across history. COLOR-BLIND RACISM What is termed color-blind racism is an example of racism’s ability to adapt to cultural changes.3 According to this ideology, if we pretend not to notice race, then there can be no racism. The idea is based on a line from the famous “I Have a Dream” speech given by Dr. Martin Luther King in 1963 during the March on Washington for Jobs and Freedom. At the time of King’s speech, it was much more socially acceptable for white people to admit to their racial prejudices and belief in white racial superiority. But many white people had never witnessed the kind of violence to which blacks were subjected. Because the struggle for civil rights was televised, whites across the nation watched in horror as black men, women, and children were attacked by police dogs and fire hoses during peaceful protests and beaten and dragged away from lunch counters.

we have much to learn from the struggles in Alabama and Mississippi in the early 1960s. In the spring of 1963 the Southern Christian Leadership Conference led by Dr. King launched a “fill the jails” campaign to desegregate downtown department stores and schools in Birmingham. But few local blacks were coming forward. Black adults were afraid of losing their jobs, local black preachers were reluctant to accept the leadership of an “Outsider,” and city police commissioner Bull Connor had everyone intimidated. Facing a major defeat, King was persuaded by his aide, James Bevel, to allow any child old enough to belong to a church to march. So on D-day, May 2, before the eyes of the whole nation, thousands of schoolchildren, many of them first graders, joined the movement and were beaten, fire-hosed, attacked by police dogs, and herded off to jail in paddy wagons and school buses. The result was what has been called the “Children’s Miracle.” Inspired and shamed into action, thousands of adults rushed to join the movement. All over the country rallies were called to express outrage against Bull Connor’s brutality. Locally, the power structure was forced to desegregate lunch counters and dressing rooms in downtown stores, hire blacks to work downtown, and begin desegregating the schools. Nationally, the Kennedy administration, which had been trying not to alienate white Dixiecrat voters, was forced to begin drafting civil rights legislation as the only way to forestall more Birminghams. The next year as part of Mississippi Freedom Summer, activists created Freedom Schools because the existing school system (like ours today) had been organized to produce subjects, not citizens. People in the community, both children and adults, needed to be empowered to exercise their civil and voting rights. A mental revolution was needed. To bring it about, reading, writing, and speaking skills were taught through discussions of black history, the power structure, and building a movement. Everyone took this revolutionary civics course, then chose from more academic subjects such as algebra and chemistry. All over Mississippi, in church basements and parish halls, on shady lawns and in abandoned buildings, volunteer teachers empowered thousands of children and adults through this community curriculum. The Freedom Schools of 1964 demonstrated that when Education involves young people in making community changes that matter to them, when it gives meaning to their lives in the present instead of preparing them only to make a living in the future, young people begin to believe in themselves and to dream of the future.