Ghetto Girl Quotes

My cousin Helen, who is in her 90s now, was in the Warsaw ghetto during World War II. She and a bunch of the girls in the ghetto had to do sewing each day. And if you were found with a book, it was an automatic death penalty. She had gotten hold of a copy of ‘Gone With the Wind’, and she would take three or four hours out of her sleeping time each night to read. And then, during the hour or so when they were sewing the next day, she would tell them all the story. These girls were risking certain death for a story. And when she told me that story herself, it actually made what I do feel more important. Because giving people stories is not a luxury. It’s actually one of the things that you live and die for.

Parents and schoolteachers counsel black children that, if they ever hope to escape this system and avoid prison time, they must be on their best behavior, raise their arms and spread their legs for the police without complaint, stay in failing schools, pull up their pants, and refuse all forms of illegal work and moneymaking activity, even if jobs in the legal economy are impossible to find. Girls are told not to have children until they are married to a "good" black man who can help provide for a family with a legal job. They are told to wait and wait for Mr. Right even if that means, in a jobless ghetto, never having children at all.

Mr. Beaconsfield is the Year Eleven drama teacher. He’s one of those teachers who likes being “down with the kids”—all gelled hair and “call me Jeff.”He’s also the reason our version of Romeo and Juliet is set in a Brooklyn ghetto and Juliet is leaning out of a trailer rather than a balcony.

I know this kind of girl,” Grace was saying. “It’s the worst kind of combination of abuse and privilege, and growing up in this, like, greenhorn southern-Californian Asian upper-middle-class ghetto, where everyone is so shallow and money-craven.

If it’s revealed that I was in the car, what will that make me? The thug ghetto girl with the drug dealer?

Williamson Starr doesn't use slang - if a rapper would say it, she doesn't say it, even if her white friends do. Slang makes them cool. Slang makes her "hood". Williamson Starr holds her tongue when people piss her off so nobody will think she's the "angry black girl". Williamson Starr is approachable. No stank-eyes, none of that. Williamson Starr is no confrontational. Basically, Williamson Starr doesn't give anyone a reason to call her ghetto. I can't stand myself for doing it, but I do it anyway.

I vacillate well between the ghetto and the private sector, but only in small doses. I'm too much of a "keeping it real" kind of girl to survive in the corporate world.

For Black girls, to be "ghetto" represents a certain resilience to how poverty has shaped racial and gender oppression. To be "loud" it to demand to be heard. To have an "attitude" is to reject a doctrine of invisibility and maltreatment. To be flamboyant--or "fabulous"--is to revise the idea that socioeconomic isolation is equated with not having access to materially desirable things. To be a ghetto Black girl, then, is to reinvent what it means to be Black, poor, and female.

Ghetto Good Girl or Triple-G for short. She keeps me out of trouble and typically roots for me to do what’s right. The mischief maker, my Fairy Hoochie Mama, resides on my left shoulder. She generally wants the exact opposite.

I just have to be normal Starr at normal Williamson and have a normal day. That means flipping the switch in my brain so I’m Williamson Starr. Williamson Starr doesn’t use slang—if a rapper would say it, she doesn’t say it, even if her white friends do. Slang makes them cool. Slang makes her “hood.” Williamson Starr holds her tongue when people piss her off so nobody will think she’s the “angry black girl.” Williamson Starr is approachable. No stank-eyes, side-eyes, none of that. Williamson Starr is nonconfrontational. Basically, Williamson Starr doesn’t give anyone a reason to call her ghetto. I can’t stand myself for doing it, but I do it anyway.

On September 1, 1939, Germany invaded Poland from the west. On September 17, 1939, Russia invaded Poland from the east. I remembered these dates. Two warning nations gripped Poland like girls fighting over a doll. One held the leg, the other the arm. They pulled so hard that one day, the head popped off. The Nazis sent our people to ghettos and concentration camps. The Soviets sent our people to gulags and Siberia. I was nine years old when it started. People changed. Faces shrived and sunk, like baked apples. Neighbors spoke in whispers. I watched them play their games. I observed them when they weren’t looking. I learned. But how long could I play this game? A ploy of war both outside and inside. What would happen if I actually made it to the West? Would I be able to reveal myself as Emilia Stożek, a girl from Lwów? Would Germany be safe for me? Once the war ended, which side would be the right side for a Pole?

In Rome on the Campo dei Fiori Baskets of olives and lemons, Cobbles spattered with wine And the wreckage of flowers. Vendors cover the trestles With rose-pink fish; Armfuls of dark grapes Heaped on peach-down. On this same square They burned Giordano Bruno. Henchmen kindled the pyre Close-pressed by the mob. Before the flames had died The taverns were full again, Baskets of olives and lemons Again on the vendors' shoulders. I thought of the Campo dei Fiori In Warsaw by the sky-carousel One clear spring evening To the strains of a carnival tune. The bright melody drowned The salvos from the ghetto wall, And couples were flying High in the cloudless sky. At times wind from the burning Would drift dark kites along And riders on the carousel Caught petals in midair. That same hot wind Blew open the skirts of the girls And the crowds were laughing On that beautiful Warsaw Sunday. Someone will read as moral That the people of Rome or Warsaw Haggle, laugh, make love As they pass by martyrs' pyres. Someone else will read Of the passing of things human, Of the oblivion Born before the flames have died. But that day I thought only Of the loneliness of the dying, Of how, when Giordano Climbed to his burning There were no words In any human tongue To be left for mankind, Mankind who live on. Already they were back at their wine Or peddled their white starfish, Baskets of olives and lemons They had shouldered to the fair, And he already distanced As if centuries had passed While they paused just a moment For his flying in the fire. Those dying here, the lonely Forgotten by the world, Our tongue becomes for them The language of an ancient planet. Until, when all is legend And many years have passed, On a great Campo dei Fiori Rage will kindle at a poet's word.

A ghetto has tall buildings and empty lots, trash all over the street and city noise. Here the houses are two stories; the houses have trees in front and everyone has a yard. I always told Tracy she was wrong, but now I think Tracy was right. The ghetto looks different in different places, but if you live there, it makes you feel the same.

Anna is something wrong " he asked his brow furrowed. Yes I want to say. You ran a prison camp for Jews. You keep my parents locked in the ghetto. You let your wife's father be killed and would kill Jacob too if given the chance. Your wretched Gestapo came to our house and now Lukasz might have to leave us. Let me count the ways. Of course I did not dare to say any of this. "No Herr Kommandant " I replied managing to keep my voice even. "Everything is fine.

I WONDER IT HEAVEN GOT A GAY GHETTO Lorde know(s) cis-hets don`t like me Baldwin know(s) how white homos exoticize me I hope heaven got a gay ghetto Where my QPOC family don`t feel shame Don`t feel too brown or black Or femme or phat Don`t get shame for being free Don`t get lonely, don`t get sa(i)d You know, he`s gunna meet white jesus Shiet, he probably already got a picure with white jesus signed and framed on his wall Mother Mary // Virgin Mother // fucker

There are people in this world whose central focus is to permeate cruelty with little regard for their own karmic penalties. Love is such a powerful emotion and overriding sentiment that it is unfathomable that life's most potent muse has escaped the psyche of so many of our men. I can't understand why somebody would think it is okay to rip two hundred and thirty girls from their families. I wonder who condones this type of behavior. I often look at children and wonder what they will become, I stare at school boys, babies and even the bareback boys on the street and wonder if in a few years one of these children might take my life. With that thought I am forced to wonder what might have gone wrong in their lives, what values did their parents impress upon them that made them morph into the brutish adults they have become. I wonder if their parents know about their atrocious acts and if they understand that they might be responsible for creating these monsters who in my opinion should have never seen the light of life.

Outsiders call the streets and alleys that comprise her world the slum. For her, it is just the place where she stays. You’d never happen onto her block unless you lived there too, or had lost your way, or were out on an evening lark seeking the pleasures yielded by the other half. The voyeurs on their slumming expeditions feed on the lifeblood of the ghetto, long for it and loathe it. The social scientists and the reformers are no better with their cameras and their surveys, staring intently at all the strange specimens.

Nearby, on the other side of the wall, life flowed on as usual, as yesterday, as always," one survivor wrote. "People, citizens of the capital, enjoyed themselves. They saw the smoke from the fires by day and the flames by night. A carousel went round and round beside the ghetto, children danced in a circle. It was charming. They were happy. Country girls visiting the capital rode on the roundabout, looking over the flames of the ghetto," laughing, catching leaves of ash that floated their way, as a loud carnival tune played. Finally,

Once again, complicity with the prevailing system of control may seem like the only option. Parents and schoolteachers counsel black children that, if they ever hope to escape this system and avoid prison time, they must be on their best behavior, raise their arms and spread their legs for the police without complaint, stay in failing schools, pull up their pants, and refuse all forms of illegal work and moneymaking activity, even if jobs in the legal economy are impossible to find. Girls are told not to have children until they are married to a “good” black man who can help provide for a family with a legal job. They are told to wait and wait for Mr. Right even if that means, in a jobless ghetto, never having children at all. When black youth find it difficult or impossible to live up to these standards—or when they fail, stumble, and make mistakes, as all humans do—shame and blame is heaped upon them. If only they had made different choices, they’re told sternly, they wouldn’t be sitting in a jail cell; they’d be graduating from college. Never mind that white children on the other side of town who made precisely the same choices—often for less compelling reasons—are in fact going to college.

Marjory Gengler (white American) to Mark Mathabane (black South African) in the late 1970s-- Marjory: Why don't blacks fight to change the system [apartheid] that so dehumanizes them? Mark's Response, from his memoirs: I told her [Marjory] about the sophistication of apartheid machinery, the battery of Draconian laws used to buttress it, the abject poverty in which a majority of blacks were sunk, leaving them with little energy and will to agitate for their rights. I told her about the indoctrination that took place in black schools under the guise of Bantu Education, the self-hatred that resulted from being constantly told that you are less than human and being treated that way. I told her of the anger and hatred pent-up inside millions of blacks, destroying their minds. I would have gone on to tell Marjory about the suffering of wives without husbands and children without fathers in impoverished tribal reserves, about the high infant mortality rate among blacks in a country that exported food, and which in 1987 gave the world its first heart transplant. I would have told them about the ragged black boys and girls of seven, eight and nine years who constantly left their homes because of hunger and a disintegrating family life and were making it on their own; by begging along the thoroughfares of Johannesburg; by sleeping in scrapped cars, gutters and in abandoned buildings; by bathing in the diseased Jukskei River; and by eating out of trash cans, sucking festering sores and stealing rotting produce from the Indian traders on First Avenue. I would have told her about how these orphans of the streets, some of them my friends--their physical, intellectual and emotional growth dwarfed and stunted--had grown up to become prostitutes, unwed mothers and tsotsis, littering the ghetto streets with illegitimate children and corpses. I would have told her all this, but I didn't; I feared she would not believe me; I feared upsetting her.

...at Newsweek only girls with college degrees--and we were called "girls" then--were hired to sort and deliver the mail, humbly pushing our carts from door to door in our ladylike frocks and proper high-heeled shoes. If we could manage that, we graduated to "clippers," another female ghetto. Dressed in drab khaki smocks so that ink wouldn't smudge our clothes, we sat at the clip desk, marked up newspapers, tore out releveant articles with razor-edged "rip sticks," and routed the clips to the appropriate departments. "Being a clipper was a horrible job," said writer and director Nora Ephron, who got a job at Newsweek after she graduated from Wellesley in 1962, "and to make matters worse, I was good at it.

I get out the car. For at least seven hours I don’t have to talk about One-Fifteen. I don’t have to think about Khalil. I just have to be normal Starr at normal Williamson and have a normal day. That means flipping the switch in my brain so I’m Williamson Starr. Williamson Starr doesn’t use slang—if a rapper would say it, she doesn’t say it, even if her white friends do. Slang makes them cool. Slang makes her “hood.” Williamson Starr holds her tongue when people piss her off so nobody will think she’s the “angry black girl.” Williamson Starr is approachable. No stank-eyes, side-eyes, none of that. Williamson Starr is nonconfrontational. Basically, Williamson Starr doesn’t give anyone a reason to call her ghetto.

This one girl here, Devon, she’s from Detroit. She’s brand-new too. One day I was about to leave to the grocery store, which is like a ten-minute walk away. She asked me to pick up a sandwich for her (which was kind of annoying), so I was like, “Why don’t you come with me?” She was like, “I can’t, ’cause I can’t walk very far.” I was like, “It’s not even ten minutes. Come on, don’t be lazy—if anything it’ll be a mini workout.” She was like, “Ever since I got shot, it hurts when I walk uphill.” (The walk on the way back is pretty much all on an incline.) I asked her why she got shot. I thought . . . Detroit? Ghetto, right? Probably domestic abuse, or a drug-related thing. She goes, “I got in a fight over a parking space, and the guy shot me in both of my knees.

Though just a girl, I had ideas about violence. Violence had a horizon, a scent, a color. I'd seen it in books and newsreels, but I didn't truly know it until I saw the effects of it on Zayde, saw him come to our basement home in the ghetto with a red rag over his face, saw Mama go soundless as she bound his nose with the scrap torn from the hem of her nightgown. Pearl held the lamp during this procedure so that Mama could see, but I was shuddering so much that I couldn't assist her. I should be able to say that I saw violence happen to Mama when a guard came to our door with news about the disappearance, but I kept my eyes closed tight the whole time, sealed them shut while Pearl stared straight ahead, and because my sister saw it all, I felt the images secondhand, felt them burn on the backs of my eyelids - I saw the guard's boot glow and furrow itself in Mama's side as she lay on the floor. Pearl was angry that I was not an active witness, and so she forced me to take it all in, and when I begged her to stop subjecting me to such sights, she informed me that I had no say in the matter, because she would never look away, not ever, no matter how much it hurt me, because in looking away, she said, we would lose ourselves so thoroughly that our loss would require another name.

While the following tragedy may be revolting to read, it must not be forgotten that the existence of it is far more revolting. In Devonshire Place, Lisson Grove, a short while back died an old woman of seventy-five years of age. At the inquest the coroner's officer stated that all he found in the room was a lot of old rags covered with vermin. He had got himself smothered with the vermin. The room was in a shocking condition, and he had never seen anything like it. Everything was absolutely covered with vermin.' The doctor said: 'He found deceased lying across the fender on her back. She had one garment and her stockings on. The body was quite alive with vermin, and all the clothes in the room were absolutely gray with insects. Deceased was very badly nourished and was very emaciated. She had extensive sores on her legs, and her stockings were adherent to those sores. The sores were the result of vermin. Over her bony chest leaped and rolled hundreds, thousands, myriads of vermin.' A man present at the inquest wrote; 'I had the evil fortune to see the body of the unfortunate woman as it lay in the mortuary; and even now the memory of that gruesome sight makes me shudder. There she lay in the mortuary shell, so starved and emaciated that she was a mere bundle of skin and bones. Her hair, which was matted with filth, was simply a nest of vermin. If it is not good for your mother and my mother so to die, then it is not good for this woman, whosoever's mother she might be, so to die. Bishop Wilkinson, who has lived in Zululand, recently said, 'No headman of an African village would allow such a promiscuous mixing of young men and women, boys and girls.' He had reference to the children of the overcrowded folk, who at five have nothing to learn and much to unlearn which they will never unlearn. It is notorious that here in the Ghetto the houses of the poor are greater profit earners than the mansions of the rich. Not only does the poor worker have to live like a beast, but he pays proportionately more for it than does the rich man for his spacious comfort. A class of house-sweaters has been made possible by the competition of the poor for houses. There are more people than there is room, and numbers are in the workhouse because they cannot find shelter elsewhere. Not only are houses let, but they are sublet, and sub-sublet down to the very rooms.

Jon Stone spoke thirteen languages and was fluent in six, French being one. He spoke it so well the girls thought he was a native Parisian pretending to be an American. This ability to blend with the natives was a valuable tool when Jon plied his trade. Jon eased from the bed. Floor-to-ceiling sliding glass doors lined the back of his house, ten-foot-tall, custom-designed monsters so Jon could Zen on the view. Golden lights glittered to the horizon, ruby flashes marked ghetto-bird prowlers, jets descending toward LAX were strung like pearls across a tuxedo black sky. The doors were heavy as trucks, but silent as silk when they slid open. Jon stepped out and went to the pool. Pike was a silhouette cutout, backlit by the city as Jon swaggered close. “What

I noticed the burns, bruises and marks and it caught me off guard, but it also broke my heart.  How  could someone do something like that to such a sweet, loving and beautiful girl? 

This girl was seventeen but carried herself better than bitches twice her age. 

Damn, seems like you know me more than my girl.

While talking to the girls, I watched as Mega stared at me with his puppy dog eyes, I could care less.

I was happy to be having healthy babies, but deep down I really didn't want a girl.

Mega the type of nigga that want a strong bitch, not no weak minded, insecure young girl. What, you ain't wanna fuck with me ‘cause you thought you had a chance with him?  Naw baby girl, he sees you as a lil project, a charity case, but that’s it. 

That was the truth; he didn’t remember what happened that night and would probably never remember that White-Girl had spiked his drink, and fucked him to get herself pregnant.

SpottieOttieDopaliscious [Hook] Damn damn damn James [Verse 1: Sleepy Brown] Dickie shorts and Lincoln's clean Leanin', checking out the scene Gangsta boys, blizzes lit Ridin' out, talkin' shit Nigga where you wanna go? You know the club don't close 'til four Let's party 'til we can't no more Watch out here come the folks (Damn - oh lord) [Verse 2: André 3000] As the plot thickens it gives me the dickens Reminiscent of Charles a lil' discotheque Nestled in the ghettos of Niggaville, USA Via Atlanta, Georgia a lil' spot where Young men and young women go to experience They first li'l taste of the night life Me? Well I've never been there; well perhaps once But I was so engulfed in the Olde E I never made it to the door you speak of, hardcore While the DJ sweatin' out all the problems And the troubles of the day While this fine bow-legged girl fine as all outdoors Lulls lukewarm lullabies in your left ear Competing with "Set it Off," in the right But it all blends perfectly let the liquor tell it "Hey hey look baby they playin' our song" And the crowd goes wild as if Holyfield has just won the fight But in actuality it's only about 3 A.M And three niggas just don' got hauled Off in the ambulance (sliced up) Two niggas don' start bustin' (wham wham) And one nigga don' took his shirt off talkin' 'bout "Now who else wanna fuck with Hollywood Courts?" It's just my interpretation of the situation [Hook] [Verse 3: Big Boi] Yes, when I first met my SpottieOttieDopalicious Angel I can remember that damn thing like yesterday The way she moved reminded me of a Brown Stallion Horse with skates on, ya know Smooth like a hot comb on nappy ass hair I walked up on her and was almost paralyzed Her neck was smelling sweeter Than a plate of yams with extra syrup Eyes beaming like four karats apiece just blindin' a nigga Felt like I chiefed a whole O of that Presidential My heart was beating so damn fast Never knowing this moment would bring another Life into this world Funny how shit come together sometimes (ya dig) One moment you frequent the booty clubs and The next four years you & somebody's daughter Raisin' y'all own young'n now that's a beautiful thang That's if you're on top of your game And man enough to handle real life situations (that is) Can't gamble feeding baby on that dope money Might not always be sufficient but the United Parcel Service & the people at the Post Office Didn't call you back because you had cloudy piss So now you back in the trap just that, trapped Go on and marinate on that for a minute

Gave... Diesel... My... Virginity... Your girl Jazz is no longer a virgin.

Jessica lived on Tremont Avenue, on one of the poorer blocks in a very poor section of the Bronx. She dressed even to go to the store. Chance was opportunity in the ghetto, and you had to be prepared for anything. She didn’t have much of a wardrobe, but she was resourceful with what she had—her sister’s Lee jeans, her best friend’s earrings, her mother’s T-shirts and perfume. Her appearance on the streets in her neighborhood usually caused a stir. A sixteen-year-old Puerto Rican girl with bright hazel eyes, a huge, inviting smile, and a voluptuous shape, she radiated intimacy wherever she went. You could be talking to her in the middle of the bustle of Tremont and feel as if lovers’ confidences were being exchanged beneath a tent of sheets. Guys in cars offered rides. Grown men got stupid. Women pursed their lips. Boys made promises they could not keep.

You asked me if I was religious before. I am. My religion is a world, in which people coexist in peace and where musicians are very useful people and where German pilots can like Jewish girls from the ghetto. Sounds absurd, I know. But so do all other religions and therefore, I’ll stick to mine if you don’t mind.” I didn’t.

Historic representations of Black femininity coupled with contemporary memes—about “loud” Black girls who talk back to teachers, “ghetto” Black girls who fight in school hallways, and “ratchet” Black girls who chew dental dams like bubble gum in classrooms—have rendered Black girls subject to a public scrutiny that affects their ability to be properly situated in the racial justice and school-to-confinement narrative. They are rendered invisible or cast as deserving of mistreatment because of who they are misperceived to be.37

I WONDER IF HEAVEN GOT A GAY GHETTO Lorde know(s) cis-hets don`t like me Baldwin know(s) how white homos exoticize me I hope heaven got a gay ghetto Where my QPOC family don`t feel shame Don`t feel too brown or black Or femme or phat Don`t get shame for being free Don`t get lonely, don`t get sa(i)d You know, he`s gunna meet white jesus Shiet, he probably already got a picure with white jesus signed and framed on his wall Mother Mary // Virgin Mother // fucker

school showed Geronimus something else. The girls weren’t losing out on higher education, careers, and other opportunities as a result of pregnancy. Those advantages didn’t exist in their communities. Plus, getting pregnant wasn’t necessarily a drag on the young women; many of them were experienced with raising children, having helped care for siblings and other family members. Inspired by the book All Our Kin, the anthropologist Carol B. Stack’s ethnography of three years in a low-income Black community, Geronimus understood that many of the young women lived in a warm embrace of family and community support, or kin, in stark contrast to the popular image of the “ghetto” as deficient and dysfunctional. She started to see that societal barriers, inequality, and lack of choices, not teen pregnancy, were the origin of the socioeconomic problems the Black community was struggling against.

In Say Anything he falls in love with this rich girl, who is avoiding him, and at dawn he stands outside her house, in a raincoat, holding a ghetto blaster high above his head. He's playing In Your Eyes, the Peter Gabriel song, to get her attention. One day I'd like to meet someone I felt so strongly about that I would get up at dawn to play them a love song. Not to worry about what the neighbours said, what his parents will say. I can't sing so it will be my own form of serenade. Then not only will I look like John Cusack, I'll be like John Cusack. Jesus, I'd love to serenade John Cusack. (Loaded)

In the summer of 1966, Seale was hired to run a youth work program at the North Oakland Neighborhood Anti-Poverty Center funded by the federal War on Poverty. Through his role as a social service provider, he came to understand even more clearly the economic and social needs of black youth. Beyond delivering services, Bobby brought his revolutionary nationalist theory to the job and used the opportunity to push up against the ideological bias in the government program. Rather than merely guiding young blacks into a government-prescribed path, he used his authority to help them stand up against oppressive authority, particularly against police brutality. One day Seale’s boss instructed him to take a group of young black men and women on a tour of the local police station. When the group arrived, the police officers pulled out notepads and pencils and started to interview the teenagers about the character of gangs in the neighborhood. Seale protested, instructing his group to remain silent and announcing that his program would not be used as a spy network to inform on people in the community. The officers claimed that they simply wanted to foster better relations with the community. In response, Seale turned the conversation around, creating an opportunity for the teenagers to describe their experiences with police brutality in the neighborhood. It was the first time the young people had had the opportunity to look white police officers in the eye and express their anger and frustration. One teenager berated the police for an incident in which several officers had thrown a woman down and beaten her in the head with billy clubs. “Say you!” said a sixteen-year-old girl, pointing at a policeman. “You don’t have to treat him like that,” Seale said to the girl. “I’ll treat him like I want to, because they done treated me so bad,” she replied. Bobby sat back as the girl grilled the officer about whether he had received proper psychiatric treatment. The officer turned red and started to shake. “The way you’re shaking now,” she said, “the way you’re shaking now and carrying on, you must be guilty of a whole lot! And I haven’t got no weapon or nothin.’”69 The poverty program provided a paycheck, some skills, and an opportunity to work with young people. But Newton and Seale were still searching for a way to galvanize the rage of the “brothers on the block.” They wanted to mobilize the ghetto the way that the Civil Rights Movement had mobilized blacks in the South. They dreamt of creating an unstoppable force that would transform the urban landscape forever. The problem was now clear to Huey and Bobby, but they did not yet have a solution. Huey and Bobby were not the only ones looking for answers.

Nazi entered their room with a rifle and started searching. He found them all. But instead of killing them, he quietly gave them each a slice of bread. “Hide still until nightfall,” he urged them. He promised that their mother would return and escape with them. The children exploded with gratitude, and the Nazi laughed, then began to cry, patting them on their heads, saying that he was a father; that his heart would not allow him to kill children. At night, the city quiet as death, the youngsters emerged to find that their two-month-old baby sister had suffocated under the blanket where she was hidden, her body cold. The eldest girl, aged eleven, picked up little Rosa, heavy in death, and took her to the basement out of fear of being caught outside. She dressed her siblings and waited for their mother. Had she forgotten them? Their mother never returned.

The Nazis were particularly brutal with children, who represented the Jewish future. Boys and girls who were not useful for slave labor were some of the first Jews to be killed.

In the Ghetto, life is meaningless, death is glory, and to fear people (neygah) is the beginning of wisdom. Selah

but the idea of paying someone an hourly rate to use his studio to work on songs for his album, for which you wouldn’t receive royalties, is absurd.

Ada had impressed Karl the moment he’d seen her and heard her speak. Her presence had drawn a small pencil mark upon his mind that grew into an entire book of drawings as the week progressed. He gave a great deal of thought to what her life might entail. Could she be Finkelstein’s wife or girlfriend? Karl thought he'd had contact with all of the inhabitants of the ghetto at one time or another when he’d sold his black market goods, but he’d never seen Ada before. If he had, he would certainly have remembered. Everywhere he went he kept watch for the lovely girl with the fiery-red hair. But he never saw her, and could not even speculate on who to ask concerning her whereabouts. So Karl continued to wonder. One

In the beginning, stores sold food smuggled into the ghetto, where one could buy anything—even eggs and milk. And outside lurk the snatchers, girls and boys in rags with feverish eyes, lying in wait for people leaving the store, grabbing their food and at once plunging their teeth into it, right through the wrapping paper. People crowd around, kicking and shouting, but the child does not care as long as there is food, no matter what it is. The coffee houses are full of smartly dressed women, wearing elegant pre-war hats. There are also rich smugglers, the new ghetto aristocracy, and all kinds of people getting rich at others’ expense; in front of the houses on the sidewalks lay human skeletons covered by newspapers. Winter,

When we arrived at the Lodz ghetto, I was sixteen years old and Ruth was five. My mother was forty-six, my father forty-eight. When I left the Lodz ghetto, I was seventeen years old and Ruth was five. My mother was forty-six, my father forty-eight. When I die, I will be an old man...But even then I will always know that my sister is five. She will always be five.

Performative blackness has allowed non-black women to succeed while women from the ghetto are vilified for our existence.”~@WannasWorld is giving realness in this piece: Black Girls From The Hood Are The Real Trendsetters