Homelessness Small Quotes

I am convinced that imprisonment is a way of pretending to solve the problem of crime. It does nothing for the victims of crime, but perpetuates the idea of retribution, thus maintaining the endless cycle of violence in our culture. It is a cruel and useless substitute for the elimination of those conditions--poverty, unemployment, homelessness, desperation, racism, greed--which are at the root of most punished crime. The crimes of the rich and powerful go mostly unpunished. It must surely be a tribute to the resilience of the human spirit that even a small number of those men and women in the hell of the prison system survive it and hold on to their humanity.

There are always those who take it upon themselves to defend God, as if Ultimate Reality, as if the sustaining frame of existence, were something weak and helpless. These people walk by a widow deformed by leprosy begging for a few paise, walk by children dressed in rags living in the street, and they think, "Business as usual." But if they perceive a slight against God, it is a different story. Their faces go red, their chests heave mightily, they sputter angry words. The degree of their indignation is astonishing. Their resolve is frightening. These people fail to realize that it is on the inside that God must be defended, not on the outside. They should direct their anger at themselves. For evil in the open is but evil from within that has been let out. The main battlefield for good is not the open ground of the public arena but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defense, not God's, that the self-righteous should rush.

I like libraries, if for no other reason than they give homeless people a place to hang out. There's something nice about the way you're never too old to go into one, but it still makes you feel the way it did when you were small.

You can be a drunk. You can be a survivor of abuse. You can be an ex-con. You can be a homeless person. You can lose all your money or your job or a husband or a wife, or the worst thing imaginable, a child. You can lose your marbles. You can be standing inside your own failure, a small sad stone in your throat, and still you are beautiful, your story is worth hearing, because you--you rare and phenomenal misfit--are the only one in the world who can tell the story the way that only you can.

I always feel a certain sense of reverence in libraries, even small city ones that smell like homeless internet users.

The main battlefield for good is not the open ground of the public arena but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defense, not God's, that the self-righteous should rush.

The mission sat in a converted store front on the corner of a medium-busy street. There was a small crowd gathered in front - no real surprise, since they gave out food and clothing, all all you had to do was spend a few moments of your life listening to the good reverend explain why you were going to Hell. It seemed like a pretty good bargain, even to me, but I wasn't hungry.

You entered, Abrupt like “Take it!”, Mauling suede gloves, you tarried, And said: “You know,- I’m soon getting married.” Get married then. It’s all right, I can handle it. You see - I’m calm, of course! Like the pulse Of a corpse. Remember? You used to say: “Jack London, Money, Love and ardour,”-- I saw one thing only: You were La Gioconda, Which had to be stolen! And someone stole you. Again in love, I shall start gambling, With fire illuminating the arch of my eyebrows. And why not? Sometimes, the homeless ramblers Will seek to find shelter in a burnt down house! You’re mocking me? “You’ve fewer emeralds of madness than a beggar kopecks, there’s no disproving this!” But remember Pompeii came to end thus When somebody teased Vesuvius! Hey! Gentlemen! You care for Sacrilege, Crime And war. But have you seen The frightening terror Of my face When It’s Perfectly calm? And I feel- “I” Is too small to fit me. Someone inside me is getting smothered.

Didn't go in, just hovered outside like homeless person because (a) place was too small and Detta would have spotted me, and (b) once you're through doors of shop like that, if you try to leave without buying anything, they shoot you in the back with sniper's rifle.

And that wasn't the end of it. There are always those who take it upon themselves to defend God, as if Ultimate Reality, as if the sustaining frame of existence, were something weak and helpless. These people walk by a widow deformed by leprosy begging for a few paise, walk by children dressed in rags living in the street, and they think, "Business as usual." But if they perceive a slight against God, it is a different story. Their faces go red, their chests heave mightily, they sputter angry words. The degree of their indignation is astonishing. Their resolve is frightening. These people fail to realize that it is on the inside that God must be defended, not on the outside. They should direct their anger at themselves. For evil in the open is but evil from within that has been let out. The main battlefield for good is not the open ground of the public arena but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defense, not God's, that the self-righteous should rush.

And yet the deprivation of her intimacy had made a small dent in his heart, and in his breathing, and in the hard candy of his eyes. The thought of her was everywhere but nowhere—an omniscient narrator.

Tony felt like the luckiest kid alive, with his new used winter coat. He realized then that people with nothing are grateful for everything, especially the small things in life, like satisfying basic human needs.

The main battlefield for good is not the open ground of the public arena but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defence, not God's, that the self-righteous should rush.

In a culture where the brain is considered the center of consciousness, an unraveling brain is an unraveling self. To let the mentally unstable live in our midst is to face the fearful fragility of the ego. So we whisper our fears over their heads, driving them into the wilderness of the streets or locking them away where they can’t be seen. We let them pale into husks of human beings, cut off from the mutual blood of society. Sometimes we toss them a coin; it’s a small price to pay for the relief of looking away.

What a waste of headspace. What a waste of consciousness. What an insult to every person struggling with illness or poverty or homelessness. What a diss to the sunshine and the sky and the birdsong and to any number of small pleasures or preoccupations that could have more joyfully and usefully occupied space …

Most of us accept that when we flip the light switch, the bulb will light up the darkness. When we turn on the tap, crystalline water will pour deliciously into our glass. When we are hungry, there will be something to eat. We also accept that others do not deserve the same. In the cities, we walk by the homeless each and every day. On the nightly news, we glorify hatred and rage. In entertainment, we celebrate the discomfort of others. We have learned to accept the unacceptable. It is a tragedy. Changing the world seems an impossible task. And not one among us can do it. Only when we each commit to small steps forward will we turn it all around.

All peoples think they are forever," he growled softly. "They do not believe they will ever not be. The Sinnissippi were that way. They did not think they would be eradicated. But that is what happened. Your people, Nest, believe this of themselves. They will survive forever, they think. Nothing can destroy them, can wipe them so completely from the earth and from history that all that will remain is their name and not even that will be known with certainty. They have such faith in their invulnerability. Yet already their destruction begins. It comes upon them gradually, in little ways. Bit by bit their belief in themselves erodes. A growing cynicism pervades their lives. Small acts of kindness and charity are abandoned as pointless and somehow indicative of weakness. Little failures of behavior lead to bigger ones. It is not enough to ignore the discourtesies of others; discourtesies must be repaid in kind. Men are intolerant and judgmental . They are without grace. If one man proclaims that God has spoken to him, another quickly proclaims that his God is false. If the homeless cannot find shelter, then surely they are to blame for their condition. If the poor do not have jobs, then surely it is because they will not work. If sickness strikes down those whose lifestyle differs from our own, then surely they have brought it on themselves. Look at your people, Nest Freemark. They abandon their old. They shun their sick. They cast off their children. They decry any who are different. They commit acts of unfaithfulness, betrayal, and depravity every day. They foster lies that undermine beliefs. Each small darkness breeds another. Each small incident of anger, bitterness, pettiness, and greed breeds others. A sense of futility consumes them. They feel helpless to effect even the smallest change. Their madness is of their own making, and yet they are powerless against it because they refuse to acknowledge its source. They are at war with themselves, but they do not begin to understand the nature of the battle being fought." -pages 96-97

Our native homeless don’t fit that mould; we prefer to think their plight is self-induced and their numbers few, yet over 280,000 households in the UK claim to have no home and the percentage of those who arrive at that state because of some kind of addiction is small.

I was never attracted to big things―convertible Porsche's, mansions, fame, and money. I always found those things to be repulsive and energy-draining. Give me the gutters, the junkyards, the bars, the liquor stores, the grimy graffiti-ridden back alleys, the insane asylums, the pimps, the hookers, the preachers, the old, the drunkards, the junkies, the homeless, the madmen, and the madwomen. Wherever the ghetto is, that's where life is. It doesn't matter where you live, United States, United Kingdom, Sweden, you won't find a liveliness like in the ghetto anywhere else. They're the things that refill my energy tank and keep me going. Anything out of that realm is just plain, dull, and boring. Give me the cheap and effortless lifestyle. The factory job, the small one-bedroom apartments, the whores, the Budweiser six-packs, the hand-rolled cigarettes, the Tom Waits vinyls, and the old vintage typewriters. I'll be alright.

As I walked by a small pond—my reflection was looking back at me. The cloudy sky reflection makes the pond look like dark clouds are underwater. I know how that feels— mentally, it is a prison of dark forces tying your legs together as it refuses to let you kick and swim so that you can breathe. Instead, it drowns your thoughts with darkness and despair.

Every day I am getting to know people, at any rate their circumstances, and sometimes one is able to see through their stories into themselves-- and at the same time one thing continues to impress me: here I meet the people as they are, far from the masquerade of "the Christian world"; people with passions, criminal types, small people with small aims, small wages and small sins-- all in all they are people who feel homeless in both senses, and who begin to thaw when one speaks to them with kindness-- real people; I can only say that I have gained the impression that it is just these people who are much more under grace than under wrath, and that it is the Christian world which is more under wrath than grace.

The southern half of Riverskin was indistinguishable from Flyside, which it adjoined. It was cheap and not too violent, crowded, mostly good-natured. It was a mixed area, with a large human majority beside small colonies of vodyanoi by the quiet canal, a few solitary outcast cactacae, even a little two-street khepri hive, a rare traditional community outside of Kinken and Creekside. Southern Riverskin was also home to some of the city’s small number of more exotic races. There was a shop run by a hotchi family in Bekman Avenue, their spines carefully filed blunt so as not to intimidate their neighbours. There was a homeless llorgiss, which kept its barrel body full of drink and staggered the streets on three unsteady legs.

When I heard about the ease with which the Four had been removed, I felt a wave of sadness. How could such a small group of second-rate tyrants ravage 900 million people for so long? But my main feeling was joy. The last tyrants of the Cultural Revolution were finally gone. My rapture was widely shared. Like many of my countrymen, I went out to buy the best liquors for a celebration with my family and friends, only to find the shops out of stock there was so much spontaneous rejoicing. There were official celebrations as well exactly the same kinds of rallies as during the Cultural Revolution, which infuriated me. I was particularly angered by the fact that in my department, the political supervisors and the student officials were now arranging the whole show, with unperturbed self-righteousness. The new leadership was headed by Mao's chosen successor, Hua Guofeng, whose only qualification, I believed, was his mediocrity. One of his first acts was to announce the construction of a huge mausoleum for Mao on Tiananmen Square. I was outraged: hundreds of thousands of people were still homeless after the earthquake in Tangshan, living in temporary shacks on the pavements. With her experience, my mother had immediately seen that a new era was beginning. On the day after Mao's death she had reported for work at her depas'uuent. She had been at home for five years, and now she wanted to put her energy to use again. She was given a job as the number seven deputy director in her department, of which she had been the director before the Cultural Revolution. But she did not mind. To me in my impatient mood, things seemed to go on as before. In January 1977, my university course came to an end. We were given neither examinations nor degrees. Although Mao and the Gang of Four were gone, Mao's rule that we had to return to where we had come from still applied. For me, this meant the machinery factory. The idea that a university education should make a difference to one's job had been condemned by Mao as 'training spiritual aristocrats.

Yet already their destruction begins. It comes upon them gradually, in little ways. Bit by bit their belief in themselves erodes. A growing cynicism pervades their lives. Small acts of kindness and charity are abandoned as pointless and somehow indicative of weakness. Little failures of behavior lead to bigger ones. It is not enough to ignore the discourtesies of others; discourtesies must be repaid in kind. Men are intolerant and judgmental. They are without grace. If one man proclaims that God has spoken to him, another quickly proclaims that his God is false. If the homeless cannot find shelter, then surely they are to blame for their condition. If the poor do not have jobs, then surely it is because they will not work. If sickness strikes down those whose lifestyle differs from our own, then surely they have brought it on themselves.

These people fail to realize that it is on the inside that God must be defended, not on the outside. They should direct their anger at themselves. For evil in the open is but evil from within that has been let out. The main battlefield for good is not the open ground of the public arena but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defence, not God’s, that the self-righteous should rush.

Uh… not sure buying the entire store for that boy is good, Chace. If he’s living on the street, the rest of the homeless population in Carnal will fall on him like vultures,” I remarked. Then he turned to me. “Got one homeless guy in town, darlin’. He calls himself Outlaw Al. He celebrated his seven hundredth birthday this year and looks it. You talk to him, he’ll swear he was the one who shot Billy the Kid. Every feral cat in Carnal will claw you soon as look at you but of any day or night, one or a dozen of ‘em will be curled into Al like he’s their Momma. He has two teeth. And I don’t see good things for his dental future since Shambles and Sunny built a small lean-to behind La-La Land so he’ll have some protection from exposure. He was much obliged for this effort. Moved in while Shambles was still hammering in the nails. He mostly stays there except when it’s his time to howl at the moon. And Shambles gives him baked goods he doesn’t sell. I think our kid’ll be good.

And that wasn't the end of it. There are always those who take it upon themselves to defend God, as if Ultimate Reality, as if the sustaining frame of existence, were something weak and helpless. These people walk by a widow deformed by leprosy begging for a few paise, walk by children dressed in rags living in the street, and they think, 'Business as usual.' But if they perceive a slight against God, it is a different story. Their faces go red, their chests heave mightily, they sputter angry words. The degree of their indignation is astonishing. Their resolve is frightening. These people fail to realize that it is on the inside that God must be defended, not on the outside. They should direct their anger at themselves. For evil in the open is but evil from within that has been let out. The main battlefield for good is not the open ground of the public arena, but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defence, not God's, that the self-righteous should rush.

I want to make it clear that I am not implying here that all housing issues can be solved through market solutions. Many cases of homelessness, for instance, particularly in affluent cities, stem from social welfare policies and require and immediate government action. It is important from the beginning to clearly separate emergency social welfare from housing policy. Too often, housing policy is conceived as an extension of social welfare applied to the middle class. In every large city, a small number of households - some may be one-person households - are unable to pay for their housing. They end up in the streets. These households may be permanently or temporarily disabled - physically or mentally - or may have experienced bad luck that results in long unemployment periods. It is certainly the duty of the government to provide a shelter for them as an emergency service. Once in an emergency shelter, social workers can identify those who are likely to be permanently unable to earn an income and then direct them toward a social housing shelter, where specialized staff will follow up on their case. Other homeless households may need only temporary help to find a job and a house they can afford before they rejoin the city's active population. The provision of homeless shelters is not part of housing policy, as it has little to do with supply and demand.

A free Republic! How a myth will maintain itself, how it will continue to deceive, to dupe, and blind even the comparatively intelligent to its monstrous absurdities. A free Republic! And yet within a little over thirty years a small band of parasites have successfully robbed the American people, and trampled upon the fundamental principles, laid down by the fathers of this country, guaranteeing to every man, woman, and child “life, liberty, and the pursuit of happiness.” For thirty years they have been increasing their wealth and power at the expense of the vast mass of workers, thereby enlarging the army of the unemployed, the hungry, homeless, and friendless portion of humanity, who are tramping the country from east to west, from north to south, in a vain search for work. For many years the home has been left to the care of the little ones, while the parents are exhausting their life and strength for a mere pittance. For thirty years the sturdy sons of America have been sacrificed on the battlefield of industrial war, and the daughters outraged in corrupt factory surroundings. For long and weary years this process of undermining the nation’s health, vigor, and pride, without much protest from the disinherited and oppressed, has been going on. Maddened by success and victory, the money powers of this “free land of ours” became more and more audacious in their heartless, cruel efforts to compete with the rotten and decayed European tyrannies for supremacy of power.

The central figure of Buddhism is not a god but a human being, Siddhartha Gautama. According to Buddhist tradition, Gautama was heir to a small Himalayan kingdom, sometime around 500 BC. The young prince was deeply affected by the suffering evident all around him. He saw that men and women, children and old people, all suffer not just from occasional calamities such as war and plague, but also from anxiety, frustration and discontent, all of which seem to be an inseparable part of the human condition. People pursue wealth and power, acquire knowledge and possessions, beget sons and daughters, and build houses and palaces. Yet no matter what they achieve, they are never content. Those who live in poverty dream of riches. Those who have a million want two million. Those who have two million want 10 million. Even the rich and famous are rarely satisfied. They too are haunted by ceaseless cares and worries, until sickness, old age and death put a bitter end to them. Everything that one has accumulated vanishes like smoke. Life is a pointless rat race. But how to escape it? At the age of twenty-nine Gautama slipped away from his palace in the middle of the night, leaving behind his family and possessions. He travelled as a homeless vagabond throughout northern India, searching for a way out of suffering. He visited ashrams and sat at the feet of gurus but nothing liberated him entirely – some dissatisfaction always remained. He did not despair. He resolved to investigate suffering on his own until he found a method for complete liberation. He spent six years meditating on the essence, causes and cures for human anguish. In the end he came to the realisation that suffering is not caused by ill fortune, by social injustice, or by divine whims. Rather, suffering is caused by the behaviour patterns of one’s own mind. Gautama’s insight was that no matter what the mind experiences, it usually reacts with craving, and craving always involves dissatisfaction. When the mind experiences something distasteful it craves to be rid of the irritation. When the mind experiences something pleasant, it craves that the pleasure will remain and will intensify. Therefore, the mind is always dissatisfied and restless. This is very clear when we experience unpleasant things, such as pain. As long as the pain continues, we are dissatisfied and do all we can to avoid it. Yet even when we experience pleasant things we are never content. We either fear that the pleasure might disappear, or we hope that it will intensify. People dream for years about finding love but are rarely satisfied when they find it. Some become anxious that their partner will leave; others feel that they have settled cheaply, and could have found someone better. And we all know people who manage to do both.

OPTIONS FOR REDUCING While thrift stores such as Goodwill or the Salvation Army can be a convenient way to initially let go, many other outlets exist and are often more appropriate for usable items. Here are some examples: • Amazon.com • Antiques shops • Auction houses • Churches • Consignment shops (quality items) • Craigslist.org (large items, moving boxes, free items) • Crossroads Trading Co. (trendy clothes) • Diggerslist.com (home improvement) • Dress for Success (workplace attire) • Ebay.com (small items of value) • Flea markets • Food banks (food) • Freecycle.org (free items) • Friends • Garage and yard sales • Habitat for Humanity (building materials, furniture, and/or appliances) • Homeless and women’s shelters • Laundromats (magazines and laundry supplies) • Library (books, CDs and DVDs) • Local SPCA (towels and sheets) • Nurseries and preschools (blankets, toys) • Operation Christmas Child (new items in a shoe box) • Optometrists (eyeglasses) • Regifting • Rummage sales for a cause • Salvage yards (building materials) • Schools (art supplies, magazines, dishes to eliminate class party disposables) • Tool co-ops (tools) • Waiting rooms (magazines) • Your curb with a “Free” sign

With its rapidly increasing population, religious and royal wars, Irish ethnic cleansing, and fear of rising crime, Britain excelled among the European imperial powers in shipping its people into bondage in distant lands. An original inspiration had flowed from small-scale shipments of Portuguese children to its Asian colonies before the Dutch supplanted the Portuguese as the world's premier long-range shippers. Vagrant minors, kidnapped persons, convicts, and indentured servants from the British Isles might labor under differing names in law and for longer or shorter terms in the Americas, but the harshness of their lives dictated that they be, in the worlds of Daniel Defoe, "more properly called slaves." First in Barbados, then in Jamaica, then in North America, notably in Virginia, Maryland, and Pennsylvania, bound Britons, Scots, and Irish furnished a crucial workforce in the Americas in the seventeenth and eighteenth centuries. In 1618, the City of London and the Virginia Company forged an agreement to transport vagrant children. London would pay £5 per head to the company for shipment on the Duty, hence the children's sobriquet "Duty boys." Supposedly bound for apprenticeship, these homeless children—a quarter of them girls—were then sold into field labor for twenty pounds of tobacco each.

But my dreaming self refuses to be consoled. It continues to wander, aimless, homeless, alone. It cannot be convinced of its safety by any evidence drawn from my waking life. I know this because I continue to have the same dream, over and over. I’m in the other place, a place that’s very familiar to me, although I’ve never lived in it or even seen it except in this dream. Details vary – the space has many different rooms, mostly bare of furniture, some with only the sub-flooring – but it always contains the steep, narrow stairway of that distant apartment. Somewhere in it, I know – as I open door after door, walk through corridor after corridor – I’ll come upon the gold mirror, and also the green satin bedspread, which has taken on a life of its own and is able to morph into cushions, or sofas, or armchairs, or even – once – a hammock. It’s always dusk, in this place; it’s always a cool dank summer evening. This is where I’ll have to live, I think in the dream. I’ll have to be all by myself, forever. I’ve missed the life that was supposed to be mine. I’ve shut myself off from it. I don’t love anyone. Somewhere, in one of the rooms I haven’t yet entered, a small child is imprisoned. It isn’t crying or wailing, it stays completely silent, but I can feel its presence there. Then I wake up, and retrace the steps of my dream, and try to shake off the sad feeling it’s left me with. Oh yes, the other place, I say to myself. That again. There was quite a lot of space in it, this time. It wasn’t so bad.

Imagine you are Emma Faye Stewart, a thirty-year-old, single African American mother of two who was arrested as part of a drug sweep in Hearne, Texas.1 All but one of the people arrested were African American. You are innocent. After a week in jail, you have no one to care for your two small children and are eager to get home. Your court-appointed attorney urges you to plead guilty to a drug distribution charge, saying the prosecutor has offered probation. You refuse, steadfastly proclaiming your innocence. Finally, after almost a month in jail, you decide to plead guilty so you can return home to your children. Unwilling to risk a trial and years of imprisonment, you are sentenced to ten years probation and ordered to pay $1,000 in fines, as well as court and probation costs. You are also now branded a drug felon. You are no longer eligible for food stamps; you may be discriminated against in employment; you cannot vote for at least twelve years; and you are about to be evicted from public housing. Once homeless, your children will be taken from you and put in foster care. A judge eventually dismisses all cases against the defendants who did not plead guilty. At trial, the judge finds that the entire sweep was based on the testimony of a single informant who lied to the prosecution. You, however, are still a drug felon, homeless, and desperate to regain custody of your children. Now place yourself in the shoes of Clifford Runoalds, another African American victim of the Hearne drug bust.2 You returned home to Bryan, Texas, to attend the funeral of your eighteen-month-old daughter. Before the funeral services begin, the police show up and handcuff you. You beg the officers to let you take one last look at your daughter before she is buried. The police refuse. You are told by prosecutors that you are needed to testify against one of the defendants in a recent drug bust. You deny witnessing any drug transaction; you don’t know what they are talking about. Because of your refusal to cooperate, you are indicted on felony charges. After a month of being held in jail, the charges against you are dropped. You are technically free, but as a result of your arrest and period of incarceration, you lose your job, your apartment, your furniture, and your car. Not to mention the chance to say good-bye to your baby girl. This is the War on Drugs. The brutal stories described above are not isolated incidents, nor are the racial identities of Emma Faye Stewart and Clifford Runoalds random or accidental. In every state across our nation, African Americans—particularly in the poorest neighborhoods—are subjected to tactics and practices that would result in public outrage and scandal if committed in middle-class white neighborhoods.

So,” holding his arms outstretched, like Kubla Khan welcoming Marco Polo to Xanadu, “what do you think?” “Nice,” I croaked. “Very nice.” “Home sweet home,” he said fondly, and slurped his tea. “Although . . . ,” I began. “Yeah?” “Well, I have to say,” I said, in a careless, jokey sort of way to show there were no hard feelings, “I don’t think much of your doorman.” “Doorman?” Frank repeated. “Yes, the doorman,” I said, trying to maintain my smile. “You know, he was really quite slovenly.” “That wasn’t a doorman, Charlie, he’s homeless.” “Homeless?” “Yeah, he lives in that cardboard box on the steps.” “Oh,” I said in a small voice. “I wondered why he wasn’t wearing a cap.” There was a pause. “Doorman,” Frank chuckled to himself. Light struggled in through the ungenerous window, weak gray light that was more like the residue of light. I looked down thoughtfully into my tea, which had bits in it. After a time I said judiciously, “I imagine that’s why it’s taking him so long to bring up my cases.” Frank put his cup down, wincing. “Ah, Charlie . . .” “You don’t suppose,” I ventured, “he might have forgotten which room—” But Frank had already leapt from his seat and was hurtling back down the stairs. I got up and hurried after him, catching up outside the front door, where he stood studying the cardboard box and blanket until a short while ago occupied by the homeless person–doorman. “Fuck,” he said, stroking his chin.

riendship is a treasure. If you possess even one nugget of the real thing-you're rich! So celebrate! Give your friend a book or an item with a note explaining its importance. Or set up a spa day. Why not add to her collection-or even start one for her! A bell, a miniature animal, an antique ...something in line with her interests. Personalized notepads are always great and practical! You could get her a monogrammed Bible or a hymnbook for her devotional times. Or one of those wonderful little rosebush trees if she's into gardening. Express your care and love for her friendship. by not widen your circle of friends? Don't miss the joy of sharing your Christian life through hospitality. Bible studies and small-group meetings are great ways to open your home and your heart. Fill a basket with food and take it to neighbors. What a surprise it will be for them! Host a neighborhood barbecue, potluck, theme dinner (ask everyone to bring something related to the theme), or even start a dinner club and meet somewhere different each month. Throw an "all girls" party for you and your friends. Volunteer at a homeless shelter or hospital. What do you enjoy most? Let that be the focus of your hospitality to others.

Jesus had studied the speech and gestures and expressions of his Father. He had watched him move toward the hungry, the captive, the naked, the homeless. He had paid attention when his Father reached out toward the poor, the prisoner and the brokenhearted. Because the heart of his Father clearly dwelled among these, Jesus moved toward them. His eyes rested upon them. His feet crossed roads to be with them. His hands touched and healed and fed them. Jesus' body literally tracked, followed and embraced the ones who dwelled in the center of his Father's heart.

Woodpeckers are natural engineers whose abandoned nest and roost cavities facilitate a great diversity of life, including birds, mammals, invertebrates, and many fungi,moss, and lichens. Without woodpeckers, birds such as chickadees and tits, swallows ans martins, bluebirds, some flycatchers, nuthatches, wood ducks, hooded mergansers, and small owls (screech, saw-whet, and pygmy) would be homeless.

In the beloved community of 'Our Father,' the same desperate love that a mother has for her baby or that a child has for his or her daddy is extended to all our human family. Biological love is too small a vision. Nationalism is far too myopic. A love for our own relatives or the people of our own country is not a bad things. But our love does not stop at the border. We now have a family that includes by transcends biology and geography. We have family in Iraq, Peru, Afghanistan and Sudan. We have family members who are starving and homeless, dying of AIDS and living in the midst of war. This is the new family of our Father.

Imagine you are Emma Faye Stewart, a thirty-year-old, single African American mother of two who was arrested as part of a drug sweep in Hearne, Texas.1 All but one of the people arrested were African American. You are innocent. After a week in jail, you have no one to care for your two small children and are eager to get home. Your court-appointed attorney urges you to plead guilty to a drug distribution charge, saying the prosecutor has offered probation. You refuse, steadfastly proclaiming your innocence. Finally, after almost a month in jail, you decide to plead guilty so you can return home to your children. Unwilling to risk a trial and years of imprisonment, you are sentenced to ten years probation and ordered to pay $1,000 in fines, as well as court and probation costs. You are also now branded a drug felon. You are no longer eligible for food stamps; you may be discriminated against in employment; you cannot vote for at least twelve years; and you are about to be evicted from public housing. Once homeless, your children will be taken from you and put in foster care.

The Color of Justice Imagine you are Emma Faye Stewart, a thirty-year-old, single African American mother of two who was arrested as part of a drug sweep in Hearne, Texas.1 All but one of the people arrested were African American. You are innocent. After a week in jail, you have no one to care for your two small children and are eager to get home. Your court-appointed attorney urges you to plead guilty to a drug distribution charge, saying the prosecutor has offered probation. You refuse, steadfastly proclaiming your innocence. Finally, after almost a month in jail, you decide to plead guilty so you can return home to your children. Unwilling to risk a trial and years of imprisonment, you are sentenced to ten years probation and ordered to pay $1,000 in fines, as well as court and probation costs. You are also now branded a drug felon. You are no longer eligible for food stamps; you may be discriminated against in employment; you cannot vote for at least twelve years; and you are about to be evicted from public housing. Once homeless, your children will be taken from you and put in foster care. A judge eventually dismisses all cases against the defendants who did not plead guilty. At trial, the judge finds that the entire sweep was based on the testimony of a single informant who lied to the prosecution. You, however, are still a drug felon, homeless, and desperate to regain custody of your children.

When something in society goes so wrong, that something is often a product of one very large agreement instead of the various small disagreements that consume the political sphere. Looming over the fights about which administration is to blame for housing becoming so unstable and what percentage increase this or that program is entitled to sits the inconsistency of America spending about $70 billion a year subsidizing homeownership through tax breaks like deferred taxes on capital gains and the mortgage interest deduction (MID), which allows homeowners to deduct the interest on their home loan from their federal income taxes. Together these tax breaks amount to a vast upper-middle-class welfare program that encourages people to buy bigger and more expensive houses, but because their biggest beneficiaries are residents of high-cost cities in deep blue redoubts like New York and California, even otherwise liberal politicians fight any attempt to reduce them. These programs are also entitlements that live on budgetary autopilot, meaning people get the tax breaks no matter how much they cost the government. Contrast that with programs like Section 8 rental vouchers, which cost about $20 billion a year, have been shown to be highly effective at reducing homelessness, and cost far less than the morally repugnant alternative of letting people live in tents and rot on sidewalks, consuming police resources and using the emergency room as a public hospital. That program has to be continually re-upped by Congress, and unlike middle-class homeowner programs, when the money runs out, it’s gone. This is why many big cities either have decades-long lines for rental vouchers or have closed those lines indefinitely on account of excess demand. The message of this dichotomy, which has persisted for decades regardless of which party is in charge and despite the mountains of evidence showing just how well these vouchers work, is that America is willing to subsidize as much debt as homeowners can gorge themselves on but that poor renters, the majority of whom live in market-rate apartments, are a penny-ante side issue unworthy of being prioritized.

A few minutes later, the old woman had led the fated eight from the cave and across a small meadow of purple grass and orange flowers. When they walked around a large boulder, her house came into view: it was a gigantic baked potato with a door and windows. Carl gasped and rushed toward the house. He fell to his knees and raised his arms to heaven in silent praise. Then, he leaned forward and began to eat the wall of the house. “You actually do live inside of a baked potato!” said Porkins. “How fun!” “Stop eating my house,” shouted the old lady, giving Carl a quick swat with her wooden stick. Carl backed away from the house. “When we get back to our world, I’m making myself a baked potato house no matter what.” “You’d be homeless in a week or less, old bean,” said Porkins. “You’d give new meaning to the expression to eat yourself out of house and home.

She opened the case file and attached an audio clip, hitting the background record button. She still had the doctor’s number in her call log and dialled it.  It rang for a while and then went to voicemail. ‘You’ve reached Elliot Day, I can’t get to the phone just now, but if you’d like to leave a message, I’ll return your call as soon as I can. Thank you.’ The voice told her he was well-brought-up. South-England native. But she couldn’t place where. ‘Hi,’ she said after the beep. ‘This is Detective Sergeant Jamie Johansson. I’d like to speak to you regarding your work at the homeless shelter in Enfield. It’s in accordance with an active investigation. If you could call me back at your earliest convenience, that would be great. Thank you.’ She hung up and sighed, stopped the recording, and then went back to the case file, finding the number for Oliver’s parents. She hit record again, copied it and called them immediately, not wanting to put it off any longer. After three rings, a tired voice answered. ‘Hello?’ ‘Mr Hammond?’ ‘Yes?’ ‘This is Detective Sergeant Jamie Johansson with the London Metropolitan Police. I understand that one of my colleagues informed you that I might be getting in touch?’ There was silence for a second and then she heard him swallow. ‘That’s right… But I don’t know what I can tell you,’ he said quietly. It sounded like he was moving from room to room, cupping the phone to his mouth. Maybe he didn’t want Oliver’s mum to hear. ‘Any information you provide could be very useful. Do you mind if I ask you a few questions?’ ‘Sure,’ he said, his voice small. ‘Would it be okay if I recorded this conversation?’ ‘Yes,’ he said, almost absently. Jamie hated asking it — it never had a positive impact on the conversations that came after. Made them stunted, reserved. But she had to ask.

Photographs from Distant Places (1) In distant villages, You always see the same scenes: Farms Cattle Worship spaces Small local shops. Just basic the things humans need To endure life. (2) ‘Can you stay with me forever?’ She asked him in the airport, While hugging him tightly in her arms. ‘Sorry, I can’t. My flight leaves in two hours and a half.’ He responded with an artificially caring voice, As he kissed her on her right cheek. (3) I was walking in one of Bucharest’s old streets, In a neighborhood that looked harshly beaten by Time, And severely damaged by development and globalization. I saw a poor homeless man Combing his dirty hair In a side mirror of a modern and expensive car! (4) The shape and the color of the eyes don’t matter. What matters is that, As soon as you gaze into them, You know that they have seen a lot. All eyes that dare to bear witness To what they have seen are beautiful. (5) A stranger asked me how I chose my path in life. I told him: ‘I never chose anything, my friend.’ My path has always been like someone forced to sit In an airplane on a long flight. Forced to sit with the condition Of keeping the seatbelt on at all times, Until the end of the flight. Here I am still sitting with the seatbelt on. I can neither move Nor walk. I can’t even throw myself out of the plane’s emergency exit To end this forced flight! (6) After years of searching and observing, I discovered that despair’s favorite hiding place Is under business suits and tuxedos. Under jewelry and expensive night gowns. Despair dances at the tables where Expensive wines of corruption And delicious dinners of betrayal are served. (7) Oh, my poet friend, Did you know that The bouquet of fresh flowers in that vase On your table is not a source of inspiration or creativity? The vase is just a reminder Of a flower massacre that took place recently In a field Where these poor flowers happened to be. It was their fate to have their already short lives cut shorter, To wither and wilt in your vase, While breathing the not-so-fresh air In your room, As you sit down at your table And write your vain words. (8) Under authoritarian regimes, 99.9% of the population vote for the dictator. Under capitalist ‘democratic’ regimes, 99.9% of people love buying and consuming products Made and sold by the same few corporations. Awe to those societies where both regimes meet to create a united vicious alliance against the people! To create a ‘nation’ Of customers, not citizens! (9) The post-revolution leaders are scavengers not hunters. They master the art of eating up The dead bodies and achievements Of the fools who sacrificed themselves For the ‘revolution’ and its ideals. Is this the paradox and the irony of all revolutions? (10) Every person is ugly if you take a close look at them, And beautiful, if you take a closer look. (11) Just as wheat fields can’t thrive Under the shadow of other trees, Intellectuals, too, can’t thrive under the shadow Of any power or authority. (12) We waste so much time trying to change others. Others waste so much time thinking they are changing. What a waste! October 20, 2015

6th Avenue Heartache" Sirens ring, the shots ring out A stranger cries, screams out loud I had my world strapped against my back I held my hands, never knew how to act And the same black line that was drawn on you Was drawn on me And now it's drawn me in 6th Avenue heartache Below me was a homeless man I'm singin' songs I knew complete On the steps alone, his guitar in hand It's fifty years, stood where he stands And the same black line that was drawn on you Was drawn on me And now it's drawn me in 6th Avenue heartache Now walkin' home on those streets The river winds move my feet Subway steam, like silhouettes in dreams They stood by me, just like moonbeams And the same black line that was drawn on you Was drawn on me And now it's drawn me in 6th Avenue heartache Look out the window, down upon that street And gone like a midnight was that man But I see his six strings laid against that wall And all his things, they all look so small I got my fingers crossed on a shooting star Just like me-just moved on And the same black line that was drawn on you Was drawn on me And now it's drawn me in 6th Avenue heartache Bringing Down the Horse (1996)

Your home is the dream of the homeless. Your smile is the dream of the depressed. Your health is the dream of the sick. Don't let bad times make you forget all the good things and people in your life. Be grateful for your blessings, big and small.

Understand that these early Christians did not meet in churches and sit apart from one another in pews, and then when the music ended get in their chariots and go home. No, their churches were small, and they met in homes or house churches. A recent study by a British scholar has concluded that if the apostle Paul’s house churches were composed of about thirty people, this would have been their approximate make-up:1 • a craftworker in whose home they meet, along with his wife, children, a couple of male slaves, a female domestic slave, and a dependent relative • some tenants, with families and slaves and dependents, also living in the same home in rented rooms • some family members of a householder who himself does not participate in the house church • a couple of slaves whose owners do not attend • some freed slaves who do not participate in the church • a couple homeless people • a few migrant workers renting small rooms in the home Add to this mix some Jewish folks and a perhaps an enslaved prostitute and we see how many “different tastes” were in a typical house church in Rome: men and women, citizens and freed slaves and slaves (who had no legal rights), Jews and Gentiles, people from all moral walks of life, and perhaps, most notably, people from elite classes all the way down the social scale to homeless people.

If you need to buy a cell and you have a thousand dollars for it, then instead of wasting the entire thousand dollars on one phone, use three hundred dollars for it, and with the rest buy some food and clothes from street vendors and distribute them among the homeless people in the block. This way you are not only buying a cellphone, but also empowering small businesses as well as helping the poor. And that’s the way to end economic disparities.

She was dressed for summer in Battle Creek, which meant straddling the narrow line between socially acceptable and buck naked, somehow making a strapped cotton shell and sweaty cutoffs look both girl-next-door sexy and living-room-small-talk appropriate. Kid-tested, mother-approved. I was dressed nearly the same, but looked like a homeless person. “So,

1 It was early December. The streets of Milan glistened with Christmas decorations, with people coming and going carefree, carrying elegant shopping bags. It was past eight, and several minutes earlier I had closed behind me the door of Passerella, the modelling agency I ran. I had let my assistant, Giovanni, file the photos of the new faces we had initially chosen for Dante’s summer collection. He was an up-and-coming designer. The minute I walked down Monte Napoleone, one of the city’s most commercial streets, the chilly air forced me to wrap up well in my brand new light green coat. An original piece of cashmere, the five letters embossed on its lapel making it even more precious in that cold weather. My fingers contentedly groped for the word “Prada” before I stuck my hand into its warm pocket, while clutching my favourite handbag tight. A huge red ostrich Hermes where you could find cosmetics, scarves, and accessories, which I could use throughout the day, giving a different twist to my appearance. I wanted to walk a little bit to let off steam. My job may have been pleasant as it had to do with the world’s most beautiful creatures, men and women, but it wasn’t without its tensions. Models went to and fro, trade representatives looking for new faces, endless castings, phone calls, text messages, tailors, photographers, reports from my secretary and assistants—a rowdy disorder! I had already left the building where my job was, and I was going past another two entrances of nearby premises, when my leg caught on something. I instantly thought of my brand new Manolo Blahnik shoes. I’d only put them on for the second time, and they were now falling victim to the rough surface of a cardboard box, where a homeless man slept, at the entrance of a building. My eyes sparked as I checked if my high heels were damaged. On the face of it, they were intact. But that wasn’t enough for me. I found a lighter, and tried to check their red leather in the dim light. Why should the same thing happen over and over again every time I buy new shoes? I wondered and walked on, cursing. Why had that bloke chosen that specific spot to sleep, and why had I headed for his damn cardboard box! As I held my lighter, my angry gaze fell on the man who was covered with an impermeable piece of nylon, and carried on sleeping. He looked so vulnerable out in the cold that I didn’t dare rouse him from his sleep. After all, how could I hold him responsible in this state? I quickened my gait. Bella was waiting for me to start our night out with a drink and supper at Galleria Vittorio Emanuele, the imposing arcade with a dome made of glass, its ambience warm and romantic. Bella’s office was nearby, and that meeting place was convenient for both of us. That’s where we made up our minds about how to spend the night.I walked several metres down the road, but something made me stop short. I wanted to have a second look at that man. I retraced my steps. He was a young man who, despite his state, seemed so out of place. His unkempt hair and unshaven face didn’t let me see anything else but his profile, which reminded of an ancient Greek statue, with pronounced cheekbones and a chiselled nose. This second time, he must have sensed me over him. The man’s body budged, and he eyed me without making me out, dazzled by the lighter flame. As soon as I realised what I had done, I took to my heels. What had made me go back? Maybe, the sense of guilt I felt inside my warm Prada coat, maybe, the compassion I had to show as Christmas was just around the corner. All I knew was that a small bell jingled within, and I obeyed it. I walked faster, as if to escape from every thought. As I left, I stuck my hand in my bag, and got hold of my mobile. My secretary’s voice on the other end of the line sounded heavy and imposing. Giovanni wasn’t the embodiment of “macho” man, but he had all it takes to be the perfect male. Having chosen to quit modelling, he still looked gorgeous at the age of

Brandy Keffer volunteers to help local homeless populations and also works as a full-time baker. She is also an animal lover who is very fond of small dogs. Brandy Keffer Would also like to travel more extensively one day and perhaps visit Disney World.

Since almost all (about 90%) of the wealth of this country belongs to 60 families, and most of those families have female rulers or partners — the men dying off of heart attacks seven years earlier than the women (on average) and leaving the stocks, bonds and other goodies to their wives — THE PATRIARCHY does not seem like a very accurate term to me, especially since it implies that all men, including the lowest-paid workers and the homeless wretches begging on the streets, share equally in the economic clout. No: the correct, traditional term used in political science for societies in which a small minority of rich families makes all the decisions, Oligarchy, fits our situation much better. In fact, it fits all post-tribal societies I know anything about, including the allegedly “communist” nations. Patriarchy, a theoretical form of society in which all fathers have equal power — “one bloody man, one bloody vote" — has never existed anywhere.

And that wasn't the end of it. There are always those who take it upon themselves to defend God, as if Ultimate Reality, as if the sustaining frame of existence, were something weak and helpless. These people walk by a widow deformed by leprosy begging for a few paise, walk by children dressed in rags living in the street, and they think, "Business as usual." But if they perceive a slight against God, it is a different story. Their faces go red, their chests heave mightily, they sputter angry words. The degree of their indignation is astonishing. Their resolve is frightening. These people fail to realize that it is on the inside that God must be defended, not on the outside. They should direct their anger at themselves. For evil in the open is but evil from within that has been let out. The main battlefield for good is not the open ground of the public arena but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defence, not God's, that the self-righteous should rush.

And that wasn't the end of it. There are always those who take it upon themselves to defend God, as if Ultimate Reality, as if the sustaining frame of existence, were something weak and helpless. These people walk by a widow deformed by leprosy begging for a few paise, walk by children dressed in rags living in the street, and they think, 'Business as usual.' But if they perceive a slight against God, it is a different story. Their faces go red, their chests heave mightily, they sputter angry words. The degree of their indignation is astonishing. Their resolve is frightening. These people fail to realize that it is on the inside that God must be defended, not on the outside. They should direct their anger at themselves. For evil in the open is but evil from within that has been let out. The main battlefield for good is not the open ground of the public arena but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defence, not God's, that the self-righteous should rush.

Halfway through the day, Megan started dicking around on the internet. She made her browser window as small as she could, paused for a second, and then looked up “Carrie Wilkins.” She found Carrie’s website, and on it, this bio: Hi, my name’s Carrie. I’m 26. I make things. I paint and I write, but mostly I design. I like to make things beautiful, or creative. I make my own food and I’m trying to grow my own beets. A lot of people around me seem unhappy and I don’t understand why. I freelance because I know I’d go insane if I couldn’t make my own schedule—I believe variety is the zest of life. I know I want a dog someday soon, and sometimes I make lunch at 3 a.m. I believe in the power of collaboration, and I’d love to work with you! What a total asshole. What does she have, some kind of a pact with Satan? The picture next to Carrie’s bio had some kind of heavy filter on it that made it look vintage, and she had a friendly but aloof look on her face. She was flanked on both sides by plants and was wearing an oxford shirt with fancy shorts and had a cool necklace. It was an outfit, for sure, like all of Carrie’s clothes were outfits, which Megan always thought of as outdated or something only children did. The website linked to a blog, which was mostly photos of Carrie doing different things. It didn’t take too long to find the picture of her with the llama with a caption about how she and her boss got it from a homeless guy. And then just products. Pictures and pictures of products, and then little captions about how the products inspired her. Motherfucker, thought Megan. She doesn’t get it at all. It was like looking at an ad for deodorant or laundry soap that made you feel smelly and like you’d been doing something wrong that the person in the ad had already figured out, but since it was an ad, there was no real way to smell the person and judge for yourself whether or not the person stank, and that was what she hated, hated, hated most of all. I make things, gee-wow. You think you’re an artist? Do you really thing this blog is a representation of art, that great universalizer? That great transmigrator? This isolating schlock that makes me feel like I have to buy into you and your formula for happiness? Work as a freelance designer, grow beets, travel, have lots of people who like you, and above all have funsies! “Everything okay?” asked Jillian. “Yeah, what?” “Breathing kind of heavy over there, just making sure you were okay and everything.” “Oh, uh-huh, I’m fine,” said Megan. “It’s not . . . something I’m doing, is it?” “What? No. No, I’m fine,” said Megan. How could someone not understand that other people could be unhappy? What kind of callous, horrible bullshit was that to say to a bunch of twenty-yearolds, particularly, when this was the time in life when things were even more acutely painful than they were in high school, that nightmare fuck, because now there were actual stakes and everyone was coming to grips with the fact that they’re going to die and that life might be empty and unrewarding. Why even bring it up? Why even make it part of your mini-bio?

Even if we did nothing to make the voucher program more cost-effective, we still could afford to offer this crucial benefit to all low-income families in America. In 2013, the Bipartisan Policy Center estimated that expanding housing vouchers to all renting families below the 30th percentile in median income for their area would require an additional $22.5 billion, increasing total spending on housing assistance to around $60 billion. The figure is likely much less, as the estimate does not account for potential savings the expanded program would bring in the form of preventing homelessness, reducing health-care costs, and curbing other costly consequences of the affordable-housing crisis.56 It is not a small figure, but it is well within our capacity.

Dear Darkness, I am in a dark room, and the moon is nowhere in sight. I knew it was going to leave me again. Well, I guess it is not fair for me to assume. A little while ago, it was traveling side-by-side with me. The moon is my best friend. Maybe it is sad and looking for me too. It feels good to know someone cares. I hope the moon feels my energy and knows that I am okay—for now anyways. I have faith that I will see it tomorrow. This room is depressing. The girls here are afraid. I feel them staring at me. My hands are shivering, and I am cold. My fingers begin to feel like icicles. Once again, I will not rest tonight. I have so much on my mind. I wish someone would tell me it would be alright. I wish someone would tell me that I am not alone. The walls in this small room are closing in on me. It is hard for me to breathe. I am too young, but who cares. I am just another nobody that they never see. Just when I was losing the will to fight. I reached in my pocket—I cannot see what I am pulling out, but I would know the texture of a dandelion anywhere. Dear dandelion, you and the moon are my family. I am making a wish for you to keep Kace safe from harm. I know nobody will ever tell me this, but please let Kace know everything will be alright and that I am with him, and he is not alone. Thank you. Good night moon. Good night dandelion. All is well within my soul because I know you two are here.

The moral of this story is that there is no idea too small to make massive.

Regardless of how these momentary glimpses of oneness manifest, they change us—if only in the moment. We become our best, true, and divine self and act accordingly. We say a silent prayer for the homeless man on the street, help the older woman place her heavy suitcase in the plane’s overhead compartment, and leave a generous tip for the young college person who just waited on us. Each of these small acts matter, for each helps to make the world a better place.

But the biggest reason many people come to San Francisco is for the cheap and abundant drugs and the lax law enforcement. “I didn’t want that straight life,” said a thirty-two-year-old homeless man from Alabama. “I was after the candy—getting high, easy money, freedom, ladies, getting high some more.”20 “Some of these small towns, you stick out straightaway and they come for you. Someone makes a call and the cops get on your tail. You could be just walking down the road like anyone else, no cart, nothing, and they pick you up.”21 Said another, “Some of the things allowed to happen in San Francisco would never be permitted back home in Boston.”22

Then he'd received the call from Eagle's Nest and his brain had seized the idea, as if someone had thrown him a lifeline. A small town where everyone knew everyone else. A town where people looked out for their neighbors and didn't set their significant others on fire. It became a beacon of change in his mind. A city where he wouldn't deal with gangs or excessive homelessness. A town where he could be a person, not a uniform, who helped. "Shitty people are everywhere," the psychiatrist had told Truman when they'd discussed his job offer. "Small towns, big cities, African villages. You can't run away from it.

I’m going to lose my job,” she panicked.  “I’m going to be homeless.  Oh my God.  I’m gonna have to give blowjobs to random men.

Ian's 'cannot bear' was on a direct par with Son Andrew's statement, during his summer holidays, that he was 'desperate to get a job.'  'Desperate' was used interestingly here.  'Desperate to get a job' comprised lying in bed until about 11.30 and then stumbling about for a bit before embarking on a fruitless amble around the immediate locale with several of his mates, calling into shops on the off-chance and no doubt frightening the proprietors rigid with their gangling six foot clumsiness, their menacing inarticulacy, and their shuffling gait of the young homeless.  'Give us ten pounds Mum, there are no jobs to be had anywhere.' 'Anywhere' in this situation was also an interesting variation on received meaning.  Anywhere, apparently, could also mean 'this small bit of London in which we live'.  Just to be fair, and not to imply that the sororiety was hanging back in the matter of the changing shape of the English language, Daughter Claire's linguistics were also interesting.  To pick one at random - 'it's doing my head in' - could be said of anything from the introduction to the household of cheaper shampoos, to the imposition of a five minute rule for the telephone - both of which were quite likely, in Daughter Claire's head-done-in state, to contrive the failure of all three of her A levels and a permanent place under a blanket outside Woolworths .

Meanwhile, new human waves were coming, commuting into Haddam instead of out to Gotham and Philly. A small homeless population sprouted up. Dental appointments averaged thirteen months’ advance booking. And residents I’d meet on the street, citizens I’d known for a generation and sold homes to, now refused to meet my eyes, just set their gaze at my hairline and kept trudging, as if we’d all become the

All of the things she and he never got to do together, all of the things he never knew he wanted to do with her, like have her kiss him while wearing a fake mustache made from a dead owl’s feather, all of those lost things manifest and centralize in his chest with a nauseating hardness. And what hurts Hank Williams most is the undeniable permanence to the hardness. One that tells him it’s not planning on leaving. And that, in time, he may forget her in small, subtle ways, like how beautiful she looked whenever she yawned, or like when he’d stand outside the bathroom and listen to her pee and how beautiful the sound of her peeing was to him – like a drunken angel playing a wet harp – but that, ultimately, he’ll never forget what he lost when he lost her. That he’ll always feel the severity and complete waste of it all, therefore preventing him any real chance of happiness. That he’ll only be allowed brief moments of cheap peace sporadically permitted to him for the rest of his life. So he might as well get used to it, this nauseating hardness. Because it’s not going anywhere. Ever.

         The three of us shared a truck with a number of people. We were left in a field, at the ruins of a small border town Her ta, near the Romanian border. It was April 1945. There was no building, no official border markings - nothing. Hundreds of people arrived and we were all looking for a shelter for the night. The town Her ta was burned to the ground and completely abandoned. There were some walls, perhaps of a hall or movie house, but no roof. Hundreds of refugees sat on the ground, leaning on the knapsack, the only possession left to a person, after a lifetime of work and toil. All of us were homeless and penniless and stateless; we had the proverbial shirt on our backs, no more.

Yet, as bad as times were, as limited one's movements, we knew that it could get worse, we had found out about the massacre of the Jews in the small towns and villages. We only hoped that we would be left in our apartments. Homelessness and hunger were the worst fears and soon autumn was going to set in.

It's hard to know exactly how many empty houses there are...the census placed the figure, in the United States, in 2000, at about 10.5 million housing units (including apartments, counting duplexes as two, and so forth). For comparison: less than a quarter million people lived in homeless shelters in 2000.

The sound of Alex revving his motorcycle brings my attention back to him. “Don’t be afraid of what they think.” I take in the sight of him, from his ripped jeans and leather jacket to the red and black bandana he just tied on top of his head. His gang colors. I should be terrified. Then I remember how he was with Shelley yesterday. To hell with it. I shift my book bag around to my back and straddle his motorcycle. “Hold on tight,” he says, pulling my hands around his waist. The simple feel of his strong hands resting on top of mine is intensely intimate. I wonder if he’s feeling these emotions, too, but dismiss the thought. Alex Fuentes is a hard guy. Experienced. The mere touch of hands isn’t going to make his stomach flutter. He deliberately brushes the tips of his fingers over mine before reaching for the handlebars. Oh. My. God. What am I getting myself into? As we speed away from the school parking lot, I grab Alex’s rock-hard abs tighter. The sped of the motorcycle scares me. I feel light-headed, like I’m riding a roller coaster with no lap bar. The motorcycle stops at a red light. I lean back. I hear him chuckle when he guns the engine once more as the light turns green. I clutch his waist and bury my face in his back. When he finally stops and puts the kickstand down, I survey my surroundings. I’ve never been on his street. The homes are so…small. Most are one level. A cat can’t fit in the space between them. As hard as I try to fight it, sorrow settles in the pit of my stomach. My house is at least seven, maybe even eight or nine times Alex’s home’s size. I know this side of town is poor, but… “This was a mistake,” Alex says. “I’ll take you home.” “Why?” “Among other things, the look of disgust on your face.” “I’m not disgusted. I guess I feel sorry--” “Don’t ever pity me,” he warns. “I’m poor, not homeless.” “Then are you going to invite me in? The guys across the street are gawking at the white girl.” “Actually, around here you’re a ‘snow girl.’” “I hate snow,” I say. His lips quirk up into a grin. “Not for the weather, querida. For your snow-white skin. Just follow me and don’t stare at the neighbors, even if they stare at you.

The pursuit of wealth grants no friends. Perhaps, it is a lesson too many strive to learn on their own. One day, I looked at myself in the mirror and found someone much older but with few valuable memories to show for the elapsed time. I was alone. I started drinking. I lost everything. They say that we are all just three steps away from homelessness. They are right. I lost anyone who ever cared for me. I lost my mind. And I lost my money.” “I’m sorry for your losses…” offered Shane genuinely. “Don’t be sorry, kid. I do not regret my homelessness. It has taught me some important lessons. Instead, I regret the approach and decisions I took when I had money. I take pleasure in the small things now. Time is on my side. I do not expect you to understand it, but my life is longer than it was ever before.

My name is City. I’m not white, homeless, or homosexual, but if I’m going to keep it one hundred, I guess you should also know that LaVander Peeler smells so good that sometimes you can’t help but wonder if a small beast farted in your mouth when you’re too close to him.

After I listen to my employees’ goals, I then ask follow-up questions to help propel them. I ask things like, “What do you think you can do this week to meet that goal?” followed with, “Okay, what about this month, next month, this year?” I like to show my employees that they can act now to fulfill those goals and that sometimes there are little goals, small things, we can accomplish throughout the next few months to obtain those big goals as well.

Mr. Spencer says that the "miseries of the poor are thought of as the miseries of the deserving poor, instead of being thought of, as in large measure they should be, as the miseries of the undeserving poor." So conservative a political economist as John Stuart Mill has admitted, nay, positively stated, that no one but a romantic dreamer could believe that in modern society the rewards are proportioned to the work, and that even those poor people, commonly called the "undeserving poor," whose condition might with perhaps a trace of justice be said to be due to their own faults, have done and do more work than those who enjoy much worldly prosperity. One would need to be a philosopher to appreciate the. fact that poverty and misery are proportional to the laziness of the individual. The ordinary mortal, on being told that a man works a great many hours in a day, or, as they are popularly and with good reason called, "long hours," immediately jumps to the conclusion that that man's wages are small. The harder as well as the longer a man works, the smaller his wages are.

What a waste of headspace. What a waste of consciousness. What an insult to every person struggling with illness or poverty or homelessness. What a diss to the sunshine and the sky and the birdsong and to any number of small pleasures or preoccupations that could have more joyfully and usefully occupied space taken up with worry about body weight.

These homeless people, these drunkards and junkies, these fucked-out hookers and runaway teenagers, these ex-cons and cons-in-waiting – all of them patinated with the violence of their despair – lived out entire lives on this dog-shitted margin of grass. Lived and drank and fixed and fucked here, and wondered what they might have been if things had been different. Yeah, fuck. A small, final step. It doesn’t take much.