Poverty Funny Quotes

We love being mentally strong, but we hate situations that allow us to put our mental strength to good use.

The middle class were invented to give the poor hope; the poor, to make the rich feel special; the rich, to humble the middle class.

Will a day come when the race will detect the funniness of these juvenilities and laugh at them—and by laughing at them destroy them? For your race, in its poverty, has unquestionably one really effective weapon—laughter. Power, Money, Persuasion, Supplication, Persecution--these can lift at a colossal humbug,—push it a little— crowd it a little—weaken it a little, century by century: but only Laughter can blow it to rags and atoms at a blast. Against the assault of Laughter nothing can stand. - "The Chronicle of Young Satan," Mysterious Stranger Manuscripts

Funny, isn’t it? We middle-class people secretly want that the poor should remain poor, as poverty is a necessary condition for an easy supply of servants. Yet out in the open, we pretend that the penury of the masses concerns us deeply. We hide who we are and wear masks. All of us.

Among other possibilities, money was invented to make it possible for a foolish man to control wise men; a weak man, strong men; a child, old men; an ignorant man, knowledgeable men; and for a dwarf to control giants.

Like alcohol and poverty, a heartbreak has the power to make a man do something he wouldn’t normally do and to make a woman do someone she wouldn’t normally do.

A thief is one who insists on sharing his victimhood.

Just like how most if not all poor boys look up to and aspire to someday be rich men, most if not all underdeveloped and developing countries look up to and aspire to someday be developed countries.

There are few things in the world that make me angrier than poverty, the lack of basic human civil rights, and the fact that most women’s clothes don’t have pockets.Obviously the first two are more pressing, but the pockets thing is pretty irritating too.

When selecting a one-night stand, a heterosexual woman who is materialistic is a trillion times more likely to choose a sexually unattractive poor man who seems rich over a sexually attractive rich man who seems poor.

It was funny how we thought education to be the great gilded key which would solve all problems, eliminate all poverty and disease, eradicate differences between social classes, and bring the children of okra-planters up to par with the children of emperors.

Some people ate less food less often when they each had a home than they now do as hobos.

Yossarian was moved by such intense pity for his poverty that he wanted to smash his pale. sad, sickly face with his fist and knock him out of existence

Those who say that money can't buy HAPPINESS, are like a fox that, when he can't reach the grapes, says they lack RIPENESS.

The poor Sufi dressed in rags walked into a jewelry store owned by a rich merchant and asked him, "Do you know how you’re going to die." And the Sufi said, "I do.""How?" asked the merchant. And the Sufi lay down, crossed his arms, said, "Like this," and died, whereupon the merchant promptly gave up his store to live a life of poverty in pursuit of the kind of spiritual wealth the dead Sufi had acquired.

There spoke the race!" he said; "always ready to claim what it hasn't got, and mistake its ounce of brass filings for a ton of gold-dust. You have a mongrel perception of humor, nothing more; a multitude of you possess that. This multitude see the comic side of a thousand low-grade and trivial things--broad incongruities, mainly; grotesqueries, absurdities, evokers of the horse-laugh. The ten thousand high-grade comicalities which exist in the world are sealed from their dull vision. Will a day come when the race will detect the funniness of these juvenilities and laugh at them--and by laughing at them destroy them? For your race, in its poverty, has unquestionably one really effective weapon--laughter. Power, money, persuasion, supplication, persecution-- these can lift at a colossal humbug--push it a little--weaken it a little, century by century; but only laughter can blow it to rags and atoms at a blast. Against the assault of laughter nothing can stand. You are always fussing and fighting with your other weapons. Do you ever use that one? No; you leave it lying rusting. As a race, do you ever use it at all? No; you lack sense and the courage.

Wealth seldom fails to breed the fear of poverty.

Hiring a talented teacher or coach is the closest the rich can get to buying their children talent.

A celebrity farts, and everyone endures, but the unpopular will be thrased to death.

No, there is nothing at all funny in poverty—to the poor. It is hell upon earth to a sensitive man; and many a brave gentleman who would have faced the labors of Hercules has had his heart broken by its petty miseries.

Finally, after a glance at Notre Dame and a brisk trot through the Louvre, we sat down at a cafe on the Place de l'Opera and watched the people. They were amazing -- never had we seen such costumes, such make-up, such wigs; and, strangest of all, the wearers didn't seem in the least conscious of how funny they looked. Many of them even stared at us and smiled, as though we had been the oddities, and not they. Mr. Holmes no doubt found it amusing to see the pageant of prostitution, poverty and fashion reflected in our callow faces and wide-open eyes.

The little stone Saint and the Goblin got on very well together, though they looked at most things from different points of view. The Saint was a philanthropist in an old fashioned way; he thought the world, as he saw it, was good, but might be improved. In particular he pitied the church mice, who were miserably poor. The Goblin, on the other hand, was of opinion that the world, as he knew it, was bad, but had better be let alone. It was the function of the church mice to be poor.

New Rule: Conservatives have to stop rolling their eyes every time they hear the word "France." Like just calling something French is the ultimate argument winner. As if to say, "What can you say about a country that was too stupid to get on board with our wonderfully conceived and brilliantly executed war in Iraq?" And yet an American politician could not survive if he uttered the simple, true statement: "France has a better health-care system than we do, and we should steal it." Because here, simply dismissing an idea as French passes for an argument. John Kerry? Couldn't vote for him--he looked French. Yeah, as a opposed to the other guy, who just looked stupid. Last week, France had an election, and people over there approach an election differently. They vote. Eighty-five percent turned out. You couldn't get eighty-five percent of Americans to get off the couch if there was an election between tits and bigger tits and they were giving out free samples. Maybe the high turnout has something to do with the fact that the French candidates are never asked where they stand on evolution, prayer in school, abortion, stem cell research, or gay marriage. And if the candidate knows about a character in a book other than Jesus, it's not a drawback. The electorate doesn't vote for the guy they want to have a croissant with. Nor do they care about private lives. In the current race, Madame Royal has four kids, but she never got married. And she's a socialist. In America, if a Democrat even thinks you're calling him "liberal," he grabs an orange vest and a rifle and heads into the woods to kill something. Royal's opponent is married, but they live apart and lead separate lives. And the people are okay with that, for the same reason they're okay with nude beaches: because they're not a nation of six-year-olds who scream and giggle if they see pee-pee parts. They have weird ideas about privacy. They think it should be private. In France, even mistresses have mistresses. To not have a lady on the side says to the voters, "I'm no good at multitasking." Like any country, France has its faults, like all that ridiculous accordion music--but their health care is the best in the industrialized world, as is their poverty rate. And they're completely independent of Mid-East oil. And they're the greenest country. And they're not fat. They have public intellectuals in France. We have Dr. Phil. They invented sex during the day, lingerie, and the tongue. Can't we admit we could learn something from them?

Then he said the funny thing was the old man himself had left home when he was a kid, after a fight with his own father. The father lit into him for using the wheelbarrow. "It was this way. They always carried the feed to the horses, pail by pail. In the winter, when the horses were in the stalls. So my father took the notion to carry it to them in the wheelbarrow. Naturally it was a lot quicker. But he got beat. For laziness. That was the way they were, you know. Any change of any kind was a bad thing. Efficiency was just laziness, to them. That's the peasant thinking for you.

Poverty is a funny phenomenon. It is always defined financially and always relative to what other people earn. It is possible to be extremely happy despite having little money and being officially categorised as poverty-stricken. You can also be really unhappy despite earning a high salary. Those who always want something more will always live in poverty, regardless of how much they earn, while those who are content with what they have will always feel they have an abundance. Most poverty in the UK isn't material poverty, it's spiritual poverty, a state of mind in which fulfilment comes only from the pursuit of material gain.

When it’s all said and done, how would you like to be remembered? It’s sort of a funny question, isn’t it? Asking how you want to be remembered after you’re gone. No one ever knows how they’re remembered after they’re gone, nor does anyone ever experience it. And yet, for some reason, we still ask ourselves these sorts of questions. It’s a paradox, really; to want something after I’m dead, but only be able to want anything while I’m alive. The question is really more about what I want to imagine while I’m alive then, isn’t it? What I want to convince myself my life can be for beyond my own life; seeing as how I can only imagine beyond my own life while my own life still exists? If I were to humor the question, though, I don’t think I would want to claim any sort of banal, grandiose answers. I don’t think I would want to say that I want to be remembered as significant, or influential, or smart, or famous, or wealthy, or powerful, or successful, or that I changed the world in some way. All of that would suggest that I can know what any of that even means in the bigger picture. In truth, I don’t know what it means to be influential in a world that lacks clear direction. I don’t know what it means to be wealthy in a world filled with poverty. I don’t know what it means to be powerful in a universe that trumps everyone and everything. And I don’t know what it means to be smart or successful or to change the world as a member of a species that’s restricted from understanding what anything might really mean or cause. I suppose I am attracted to these things as much as the next person, but I cannot say with certain honesty that I believe that in the end, any of these things are worth being remembered for. I guess the next answer would be that I want to be remembered as someone who tried. Someone who tried their best to care. To help. To love. To be ok. To air on the side of sympathy and compassion as best I could. To be a good friend, good son, father, and husband. Someone who lived honestly, with both conviction and a willingness to adapt in what they think and believe. Someone who contributed towards something they enjoyed and believed in simply because they could. But the truth is, history is coated with innumerable amounts of people who lived with these qualities, and mostly none of them are remembered by anyone at all. Perhaps being remembered isn’t all that important then, if most people aren’t remembered for what’s important.

An unexpected sight opens in front of my eyes, a sight I cannot ignore. Instead of the calm waters in front of the fortress, the rear side offers a view of a different sea—the sea of small, dark streets and alleys—like an intricate puzzle. The breathtaking scenery visible from the other side had been replaced by the panorama of poverty–stricken streets, crumbling house walls, and dilapidated facades that struggle to hide the building materials beneath them. It reminds me of the ghettos in Barcelona, the ghettos I came to know far too well. I take a deep breath and look for a sign of life—a life not affected by its surroundings. Nothing. Down, between the rows of dirty dwellings stretches a clothesline. Heavy with the freshly washed laundry it droops down, droplets of water trickling onto the soiled pavement from its burden. Around the corner, a group of filthy children plays with a semi–deflated soccer ball—it makes a funny sound as it bounces off the wall—plunk, plunk. A man sitting on a staircase puts out a cigarette; he coughs, spits phlegm on the sidewalk, and lights a new one. A mucky dog wanders to a house, lifts his leg, and pisses on it. His urine flows down the wall and onto the street, forming a puddle on the pavement. The children run about, stepping in the piss, unconcerned. An old woman watches from the window, her large breasts hanging over the windowsill for the world to see. Une vie ordinaire, a mundane life...life in its purest. These streets bring me back to all the places I had escaped when I sneaked onto the ferry. The same feeling of conformity within despair, conformity with their destiny, prearranged long before these people were born. Nothing ever changes, nothing ever disturbs the gloomy corners of the underworld. Tucked away from the bright lights, tucked away from the shiny pavers on the promenade, hidden from the eyes of the tourists, the misery thrives. I cannot help but think of myself—only a few weeks ago my life was not much different from the view in front of my eyes. Yet, there is a certain peace soaring from these streets, a peace embedded in each cobblestone, in each rotten wall. The peace of men, unconcerned with the rest of the world, disturbed neither by global issues, nor by the stock market prices. A peace so ancient that it can only be found in the few corners of the world that remain unchanged for centuries. This is one of the places. I miss the intricacy of the street, I miss the feeling of excitement and danger melted together into one exceptional, nonconforming emotion. There is the real—the street; and then there is all the other—the removed. I am now on the other side of reality, unable to reach out with my hand and touch the pure life. I miss the street.

The Things They Carried has sold over two million copies internationally, won numerous awards, and is an English classroom staple. Isabel Allende was the first writer to hold me inside a sentence, rapt and wondrous. It's no surprise that her most transformative writing springs from personal anguish. Her first book, The House of the Spirits, began as a letter to her dying grandfather whom she could not reach in time. Eva Luna, one of my favorite novels, is about an orphan girl who uses her storytelling gift to survive and thrive amid trauma, and Allende refers to the healing power of writing in many of her interviews. Allende's books have sold over fifty-six million copies, been translated into thirty languages, and been made into successful plays and movies. Such is the power of mining your deep. Jeanette Winterson acknowledges that her novel Oranges Are Not the Only Fruit is her own story of growing up gay in a fundamentalist Christian household in the 1950s. She wrote it to create psychic space from the trauma. In her memoir, she writes of Oranges, “I wrote a story I could live with. The other one was too painful. I could not survive it.” Sherman Alexie, who grew up in poverty on an Indian reservation that as a child he never dreamed he could leave, does something similar in his young adult novel, The Absolutely True Diary of a Part-time Indian, named one of the “Best Books of 2007” by School Library Journal. He has said that fictionalizing life is so satisfying because he can spin the story better than real life did. Nora Ephron's roman à clef Heartburn is a sharply funny, fictionalized account of Ephron's own marriage to Carl Bernstein. She couldn't control his cheating during her pregnancy or the subsequent dissolution of their marriage, but through the novelization of her experience, she got to revise the ending of that particular story. In Heartburn, Rachel, the character based on Ephron, is asked

Whether it is big or small, the size of a poor man’s yard incessantly reminds him that he is poor.

And all this terrible change had come about because he had ceased to believe himself and had taken to believing others. This he had done because it was too difficult to live believing one's self; believing one's self, one had to decide every question not in favour of one's own animal life, which is always seeking for easy gratifications, but almost in every case against it. Believing others there was nothing to decide; everything had been decided already, and decided always in favour of the animal I and against the spiritual. Nor was this all. Believing in his own self he was always exposing himself to the censure of those around him; believing others he had their approval. So, when Nekhludoff had talked of the serious matters of life, of God, truth, riches, and poverty, all round him thought it out of place and even rather funny, and his mother and aunts called him, with kindly irony, notre cher philosophe. But when he read novels, told improper anecdotes, went to see funny vaudevilles in the French theatre and gaily repeated the jokes, everybody admired and encouraged him.

The material used to make MONEY should be changed from paper to RUBBER. So people can STRETCH it to make both ends meet.

Jesus,” I prayed silently, “please fix it so that my turn to read won’t come around.” And then the nun called my name, but before I stood I thought, “I’ll bet you think this is funny, huh, Jesus?” I stood and stared at the sentence assigned to me and believed that, through some miracle, I would suddenly be able to read it and not be humiliated. I stood there and stared at it until the children started giggling and snickering and Sister told me to sit down.

When you’re poor and hungry and frightened of failure, you often don’t have the luxury of high values, lofty goals, and social conscience. Funny how fear and poverty will acid-wash your value set, burn away all the flimflam and artifice and learned morality and leave you with nothing but the urgency of survival. - Dr. Dan Trix - Chasing the Horizon.

I used to worry about growing up happy and comfortable. Maybe I wouldn't be funny enough to make it. Most of my comic heroes had it tough in their early years. Chaplin grew up in Dickensian poverty, Keaton with an alcoholic and violent father, Sellers a suffocating mother; Spike Milligan was even blown up by a mortar! All I had was my stupid loving family and a childhood where nothing horrible ever happened.

1) A man alone is a Sceptic… Put him in a group and he becomes Gullible. 2) Poverty is power. If the poor are with you… never let them go… and never let them be rich. 3) If you see a shoe shinier than yours… then lick it. This will bring more shine to your own shoe. These three may very well be called the three laws of Indian Politics.

The House had a taste for romance novels. Nesta stayed up later than she should have to finish the one it had left the day before, and when she returned to her room that evening, another was waiting. 'Don't tell me you somehow read these?' She leafed through the volume on her nightstand. In answer, two more books thumped on the surface. Each one utterly filthy. Nesta let out a small chuckle. 'It must get awfully dull up here.' A third book plopped atop the others. Nesta laughed again, a rusty, hoarse sound. She couldn't remember the last time she'd laughed. A true, belly-deep laugh. Maybe before her mother had died. She'd certainly had nothing to laugh about once they'd fallen into poverty. Nesta nodded toward the desk. 'No dinner tonight?' Her bedroom door only swung open to reveal the dimly lit hallway. 'I've had enough of him for one day.' She'd barely been able to speak to Cassian for the rest of their lesson, unable to stop thinking of how he'd put up a wall without her so much as saying a word, anticipating that she would go after him, assuming that she was so awful she couldn't have a normal conversation. That she'd mock him about his mother and their pain. 'I'd rather stay here.' The door opened wider. Nesta sighed. Her stomach ached with hunger. 'You're as much a busybody as the rest of them,' she muttered, and aimed for the dining room.

When Proudhon (1809–65) offered his ‘Philosophy of Poverty’ (La Philosophie de la Misère) to Marx for criticism, Marx thought this bourgeois socialism dangerous: ‘To leave error unrefuted is to encourage intellectual immorality.’ He wrote a tremendous attack on Proudhon: the ‘Poverty of Philosophy’ (1847), which was the first exposition of Marxist philosophy and ‘the bitterest attack delivered by one thinker upon another since the celebrated polemics of the Renaissance’. It is also immensely funny. Marx was concerned to show that Proudhon did not understand the Hegelian dialectic. Proudhon saw it as struggle between good and evil, therefore he would formulate the problem thus: preserve the good side, eliminate the bad. But then, says Marx, the dialectical process would stop. ‘What constitutes dialectical movement is the co-existence of two contradictory sides, their conflict and their fusion into a new category. The very formulation of the problem as one of eliminating the bad side cuts short the dialectic movement.’ This implies the primacy of contradiction. ‘Genuine progress is constituted not by the triumph of one side and the defeat of the other, but by the duel itself which necessarily involves the destruction of both.

I broke one terrible night when Rufo, Ramon's younger brother, arrived at the house begging me to bring medicine for Ramon and Ester, who were suddenly burning up with fever. Carrying aspirin and a thermometer, I walked up the beach through the waves at high tide, under a billion blazing southern stars, the most furiously beautiful night of my life. But the contrast of that night with the utter squalor of Ramon's house, the sweating bodies, the delirium, their childlike faith that now that I had come everything would be all right, the pathetic collection of objects they had piled in bed around them - a plaster of Paris dog with half the paint peeled off, a rusty flit gun, a jar of watermelon seed, a pail of ground corn for the chickens, a pair of worn-out gringo shoes, all their treasures - so knocked me out that walking back along the beach I began to cry as I hadn't cried since I was six years old. What finally made it funny was that I couldn't stop and h ad to stay on the beach for almost an hour, embarrassed to go wailing through the sleeping streets of Rio Verde, announcing that I was cracking up.